Cultic Studies Journal, Volume 17, 2000, Page 33
Contact with the group via phone calls and ―unexpected meetings‖ continues to influence
prospective members, until such a time that the recruits spend large amounts of time with
the group. The more time individuals spend in cult-related activities, the more distant they
become from their pre-cult selves.
Systematically create a sense of powerlessness in the person.
Recruits eventually spend most of their time and energy in the group, and become very
dependent on it. The group becomes the norm for what is considered true, just, or
desirable. Internalization of group behavior and language further reduces the ability for
reality testing and makes it very difficult to leave.
Manipulate a system of rewards, punishments, and experiences in such a way as to inhibit
behavior that reflects the person‟s former social identity.
Through a system of reinforcement, individuals are further distanced from their pasts. What
is remembered of the past is radically reinterpreted. Life outside the group becomes
inconceivable.
Manipulate a system of rewards, punishments, and experiences in order to promote learning
the group‟s ideology or belief system and group-approved behaviors.
―Happiness‖ in a toxic group is through performance: comply and you will be rewarded
disobey, and you will suffer penalties. Should there be any discrepancies between what is
promised and what is achieved, the individual is at fault the group/organization/leader are
above reproach.
Put forth a closed system of logic and an authoritarian structure that permits no feedback
and refuses to be modified except by leadership approval or executive order.
Cults typically demonstrate a pyramid-shaped structure. All devotees are accountable to the
leadership the leadership is accountable to no one.
The above dynamics describe an environment that is both abusive and difficult to leave. The
internal dissonance produced by the cult is itself alleviated by the cult, and this cycle of
dependency can last for many years given the right environment. Those who have never
experienced the thought-reforming environment of a cult often find it difficult to understand
how an individual can ―choose‖ to join and stay in such a group. This perspective holds that
it is perfectly permissible to believe that an individual seeks out, joins, and remains in a
destructive group by their own volition.
This outsider‘s perspective is not unlike the responses given to victims of domestic violence
where the questions are asked, ―Why does she stay? Why doesn‘t she just leave?‖
Domestic Violence
Over the years researchers have investigated various facets of a violent relationship,
including the following:
Pathogenic Familial History
Those individuals who themselves have experienced a violent childhood may acquire the
belief that violence is a legitimate way to solve problems, and to expect the same in their
adult relationships (Hilberman &Munson, 1978).
Socio-Economic
More often than not, to leave a violent relationship is also to enter a much more constrained
financial situation. Fewer resources mean fewer options (Gelles, 1976).

Cultic Studies Journal, Volume 17, 2000, Page 34
Socio-Political
For some, the dominant facet of domestic violence lies with stereotypical gender
arrangements that have been internalized in the relationship and the individuals (Goldner et
al., 1990).
Psychological Need
Earlier writers suggested that the constant violence stems from unmet dependency needs
on one or both partners (Rounsaville, 1978).
Psychological Conditioning
Other researchers have investigated the phenomenon of reinforcement theory and
intermittency of the abuse (Long &McNamara, 1989 Dutton &Painter, 1981), while some
have utilized the learned helplessness model (Walker, 1978).
The preceding are but a sample of the positions put forward to understand domestic
violence. Obviously these positions overlap to some degree. Grigsby and Hartman‘s (1997)
notion of ―barriers‖ is an interesting integrative model. These researchers say that barriers
impede a woman‘s safety and well being at the political, environmental and intrapsychic
levels.
While this paper leans toward the environmental and intrapsychic domains, I acknowledge
that any narrowing of focus on the intrapsychic at the expense of the socio-political domain
will pathologize the victim.
Domestic Violence as a Cultic System
Some of the parallels between domestic violence and cultic systems are set out in table 1.
For brevity‘s sake, I will expand only on two particular parallel themes that are pertinent to
therapy: a strictly controlled environment and the breaking of the sense of self.
The Environment is Strictly Controlled
Environmental control is a central tactic of an abusive male partner. He may isolate his
spouse from friends, family, and the wider community. He may dictate where his wife may
go, the length of time she may spend away from home, and the clothes she wears while
out. Often he will time her departures from home. Any deviance from the male‘s dictates
usually meets with more abuse. He may also escort her to again limit contact with others
outside the immediate home. Such monitoring prevents the woman from experiencing the
normal reality checks that would otherwise be available. The primary source of information
comes from the abusive partner. Thus, the abusive male not only creates an environment
that is conducive to behavior modification, but also creates the meaning of the situation.
This situation is very close to the ―child sexual abuse accommodation syndrome‖
experienced by abused children:
The child faced with continuing helpless victimization must learn to somehow
achieve a sense of power and control. The child cannot safely conceptualize
that a parent might be ruthless and self-serving such a conclusion is
tantamount to abandonment and annihilation. The only acceptable
alternative for the child is to believe that she has provided the painful
encounters and to hope that by learning to be good she can earn love and
acceptance” (Summit, 1983, p.184). [emphasis added]