Cultic Studies Journal, Vol. 18, 2001, Page 61
―receptacles‖ for ―Bhagwan‘s energy‖ (Palmer, 1994, p. 52). This, to non-followers, would
appear to be a highly convenient way to exploit women sexually. To many of the female
members, however, the relaxed attitudes toward sexual relationships, opposition to
marriage generally but fidelity in marriage specifically, the ban on pregnancy, and the pre-
eminence of women in positions of authority were perceived as attractions (Palmer, 1994,
p. 63). Other groups have actively used women‘s sexuality to attract prospective recruits,
and the women were obviously able to rationalize this virtual prostitution as essential to the
goals of the group.
This is very different from the role of women in the Unification Church, headed by Rev. and
Mrs. Moon, where marriage is a key component of the group and is blessed – often literally
by the thousands – by Rev. Moon. The young women who became part of the Unification
Church were often attracted by the cordial friendships that they could have with their
―brothers,‖ uncomplicated by sexual advances, and welcomed the ―Matching‖ done by Rev.
Moon that resulted in a marriage sanctified by him but that was not consummated, typically,
until several years later.
The value of marriage is elevated above the goal of personal happiness to
become a means of uniting humanity, ushering in the millennium, and
guaranteeing personal salvation. Because of its religious basis and the
impossibility of divorce, Unificationist way of marriage promises young
women stability and permanence in their chosen career as wife and mother
(Palmer, 1994, p. 102).
Elizabeth Claire Prophet, one of the few women to lead a cult (Church Universal and
Triumphant, or CUT), says that she voluntarily remains in her body while she fulfills her
missions of being ―the one and only mouthpiece of God, ...a guru and spiritual teacher in
the flesh. Thus, her word and position are beyond reproach, and her power over CUT
members is absolute‖ (Gasde &Block, 1998, p. 197). In the 1980s, CUT had moved to
Montana and built underground shelters there in anticipation of a nuclear attack tied to
expectations of the arrival of the millennium. Prophet‘s illness, which has reduced her
functioning and her impact, has resulted in male leadership and a shift toward sharing their
teachings out in the world rather than literally holing up in Montana (CUT leader diagnosed
with Alzheimer‘s amidst institutional changes, 1998).
Rosedale (1995), an attorney and president of the American Family Foundation, maintains
that a woman is likely to have more postcult difficulties than a man, whether she marries
within a cult and then seeks to leave with or without her husband, or even if she remains
single and attempts to leave. If she attempts to accuse a cult leader of sexual abuse, if she
attempts to take her children with her, if she claims that her husband was abusive, then
anything that she may have told those in the group when she was first recruited is likely to
be used against her, and anything she did while in the group will be used to proclaim her
unfitness to have custody of her children. Rosedale also believes that it is more difficult for
a woman to regain her trust in others or her own self-esteem than it is for a man. In this,
there are similarities to victims of rape and to victims of spousal infidelity (Schwartz &
Kaslow, 1997).
Any counselor working with women who have exited a cult needs to provide a low-key,
psychologically safe and trustworthy environment to enable the client to feel she has some
control over what is happening in therapy (Dahlen, 1997). Indeed, this is essential to the
client ultimately taking responsibility for her own healing.
Child Abuse
Abuse of children in cults takes many forms: physical punishment, isolation, starvation,
absence of appropriate medical care, inadequate schooling, lack of appropriate affection,
―receptacles‖ for ―Bhagwan‘s energy‖ (Palmer, 1994, p. 52). This, to non-followers, would
appear to be a highly convenient way to exploit women sexually. To many of the female
members, however, the relaxed attitudes toward sexual relationships, opposition to
marriage generally but fidelity in marriage specifically, the ban on pregnancy, and the pre-
eminence of women in positions of authority were perceived as attractions (Palmer, 1994,
p. 63). Other groups have actively used women‘s sexuality to attract prospective recruits,
and the women were obviously able to rationalize this virtual prostitution as essential to the
goals of the group.
This is very different from the role of women in the Unification Church, headed by Rev. and
Mrs. Moon, where marriage is a key component of the group and is blessed – often literally
by the thousands – by Rev. Moon. The young women who became part of the Unification
Church were often attracted by the cordial friendships that they could have with their
―brothers,‖ uncomplicated by sexual advances, and welcomed the ―Matching‖ done by Rev.
Moon that resulted in a marriage sanctified by him but that was not consummated, typically,
until several years later.
The value of marriage is elevated above the goal of personal happiness to
become a means of uniting humanity, ushering in the millennium, and
guaranteeing personal salvation. Because of its religious basis and the
impossibility of divorce, Unificationist way of marriage promises young
women stability and permanence in their chosen career as wife and mother
(Palmer, 1994, p. 102).
Elizabeth Claire Prophet, one of the few women to lead a cult (Church Universal and
Triumphant, or CUT), says that she voluntarily remains in her body while she fulfills her
missions of being ―the one and only mouthpiece of God, ...a guru and spiritual teacher in
the flesh. Thus, her word and position are beyond reproach, and her power over CUT
members is absolute‖ (Gasde &Block, 1998, p. 197). In the 1980s, CUT had moved to
Montana and built underground shelters there in anticipation of a nuclear attack tied to
expectations of the arrival of the millennium. Prophet‘s illness, which has reduced her
functioning and her impact, has resulted in male leadership and a shift toward sharing their
teachings out in the world rather than literally holing up in Montana (CUT leader diagnosed
with Alzheimer‘s amidst institutional changes, 1998).
Rosedale (1995), an attorney and president of the American Family Foundation, maintains
that a woman is likely to have more postcult difficulties than a man, whether she marries
within a cult and then seeks to leave with or without her husband, or even if she remains
single and attempts to leave. If she attempts to accuse a cult leader of sexual abuse, if she
attempts to take her children with her, if she claims that her husband was abusive, then
anything that she may have told those in the group when she was first recruited is likely to
be used against her, and anything she did while in the group will be used to proclaim her
unfitness to have custody of her children. Rosedale also believes that it is more difficult for
a woman to regain her trust in others or her own self-esteem than it is for a man. In this,
there are similarities to victims of rape and to victims of spousal infidelity (Schwartz &
Kaslow, 1997).
Any counselor working with women who have exited a cult needs to provide a low-key,
psychologically safe and trustworthy environment to enable the client to feel she has some
control over what is happening in therapy (Dahlen, 1997). Indeed, this is essential to the
client ultimately taking responsibility for her own healing.
Child Abuse
Abuse of children in cults takes many forms: physical punishment, isolation, starvation,
absence of appropriate medical care, inadequate schooling, lack of appropriate affection,
