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
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
