Cultic Studies Journal, Vol. 18, 2001, Page 74
Healing from Experiences with Unhealthy Spiritual Groups
and Cults: Treatment Using Myths and Folk Tales
Leland E. Shields
F. Jeri Carter, Ph.D.
Abstract
Over the years much has been written describing experiences of individuals
in abusive and exploitive spiritual groups and approaches to treatment of the
issues they bring. Building upon the foundation of previous work, an
approach to group treatment of this population is presented herein.
Treatment of this population has the particular challenge of working
constructively with individuals who have previously surrendered a
disproportionate share of control to authority. The group treatment approach
presented balances the delivery of information with respectful use of
authority. Folk tales and religious stories are used to catalyze reflection and
discussion of the meaning of the client‘s experiences for each individual.
Cognitive information about the practices of unhealthy spiritual groups is
offered as supportive written material in a non-didactic manner. In this way,
structure is provided to initiate the group therapy process, while allowing the
group members maximum autonomy in the group.
Unhealthy spiritual communities exist on a continuum from somewhat dysfunctional
congregations of mainstream religions to what some may define as ―cults.‖ (Further
consideration of what may be included on this continuum is included below.) The
terminology ―unhealthy spiritual community‖ (USC) will be used in this paper instead of the
more common word, ―cult,‖ in order to represent that clients may seek assistance in healing
from a broad range of spiritual or religious communities. The level of trauma experienced by
an individual will also vary considerably based on the age, gender, developmental level,
nature of the participation of the member, and the degree of dysfunction of the community.
Treatment approaches must accommodate the level of trauma in a commensurate fashion.
The approach presented below has been designed to address those having suffered
moderate trauma due to their involvement in USCs. Clients involved in USCs as children
who experienced neglect, physical and sexual abuse would be at higher risk for severe
traumatization, and less likely to be appropriate for the group treatment described below
without modifications to the methodology.
It has been suggested that exit counselors and therapists working with ex-members of cults
be familiar with the specific communities of their clients (Hassan, 1990 Langone, 1993).
While helpful for therapists, familiarity with the communities may be essential for exit
counselors in providing material for critical reflection of the group in which the client was
involved. Even when the client has already decided to leave the USC, counselor-provided
information can still be helpful in assisting the healing of trauma. For example, many ex-
members share feelings of guilt and shame due to their involvement in the groups (Singer,
1996). These feelings are often exacerbated by the accusatory questions and reactions of
those around them curious to know how someone like ―them‖ may have become involved in
such an USC (Shaw, 1996). For these clients, basic information about sophisticated
recruitment techniques used by some USCs may normalize their position and assist them in
regaining their self-esteem. Factual information on this topic and others commonly relevant
to many or all ex-members of USCs is helpful to clients as part of treatment.

Cultic Studies Journal, Vol. 18, 2001, Page 75
When factual information is provided in a didactic format, however, the therapist would be
taking the role of ―teacher‖ and the client is once again relegated to being the ―student.‖
While the effects of this dynamic can certainly be mitigated, they are potentially even more
powerful in a group therapy setting. To circumvent this pitfall, the present method avoids
any use of a lecture format. Instead, it is suggested that factual material be distributed as
handouts at the end of group sessions. Topics for handout may include, 1) what defines a
spiritual group as a ―cult,‖ 2) who joins a cult? 3) techniques used by spiritual groups to
recruit members, 4) what attracts people to USCs, what needs of an individual are fulfilled
by participation in USCs? 5) techniques used by groups to control thought or limit critical
thinking, 6) teachers, gurus and spiritual leaders, 7) surrender of self in spiritual practice,
8) projection and the student-teacher relationship and 9) common psychological difficulties
of ex-members of USCs.
Since the basis of the group therapy is nominally to explore and heal experiences in USCs,
groups may benefit from some structure to establish the forum, particularly as they begin.
Imposition of structure will again run the risk of establishing a hierarchical relationship that
will be counterproductive to the group. As in the dissemination of factual information,
structure can be provided as a suggestion, leaving the group itself room to choose the
nature of its response. Folk tales and myths are by nature subjective and pregnant with
potential for varied associations and perspectives. By offering stories to the group, topics
relevant to issues central to the process of healing may be softly introduced.
Group treatment, utilizing both cognitive and mythic elements, is an extrapolation of means
used by the authors in working with groups and individuals from various backgrounds,
including those from USCs. The use of stories and myths is also an extrapolation of
techniques pioneered by Jungian and Archetypal psychologists (Jung, Hull &Kerenyi, 1972
Estes, 1992 Hillman, 1983). Clinical tests of the techniques described herein are
proceeding. The concepts are presented for clinicians to consider for adaptation to their own
styles and client populations.
Defining Unhealthy Spiritual Groups and Cults
One definition of a cult is provided by Langone:
…a group or movement that, to a significant degree, (a) exhibits a great or
excessive devotion or dedication to some person, idea, or thing, (b) uses a
thought reform program to persuade, control, and socialize members (i.e.,
integrate them into the group‘s unique pattern of relationships, beliefs,
values and practices), (c) systematically induces states of psychological
dependency in members, (d) exploits members to advance the leadership‘s
goals, and (e) causes psychological harm to members, their families, and the
community. (1993, p. 5)
Alternatively, Singer (1996, p. 58) suggests a model of influence and persuasion that exists
along a continuum starting with education on one end of the scale, and moving through
advertising, propaganda, and indoctrination to Thought Reform on the other end of the
scale. In this model, Thought Reform is defined as a system used by cults to destabilize an
individual‘s sense of self, get the individual to radically alter his or her world view to be that
of the organization, and induce the individual to develop a dependency on the organization
(Singer, 1996). This process is accomplished by the use of deception, controlling the
individual‘s environment and time, creating a sense of powerlessness, suppressing the
individual‘s old behaviors, instilling new behaviors, and presenting a new closed system with
no tolerance for criticism or input (Singer, 1996). Any specific spiritual group may include
methods of persuasion at various points along the continuum suggested above, and the
types of persuasion used may vary with time and between congregations that are a part of
the organization. Similarly, different spiritual groups may use selected techniques from the