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Surrender of Self in Spiritual Practice
Surrender of the self for spiritual growth and the needs of the community are emphasized in
many cults, USCs and even healthy spiritual groups. Again this topic can be included
exclusively through the use of stories such as Abraham and his son (below) or with
cognitive descriptions in a handout. Topics that could be included in a handout may consider
cultural variations in the appropriate exercise of personal choice and communal focus.
Means of determining balance between surrender and the maintenance of critical thinking
can be discussed. One provocative point of view that may be included is that of Kramer and
Alstad (Blacker, 1996), who assert that the utter failure of spiritual groups is due at least in
part to spiritual goals of selflessness. Kramer and Alstad said, ―One of the longest
experiments in history, the approximately 3,000 year-old Eastern ideology of Oneness, was
first developed in the Upanishads…The failure of its renunciate morality to diminish self-
centeredness is a powerful statement that something is amiss‖ (1993, p. 32). Kramer also
believes that teaching of selflessness causes people to doubt themselves, leaving them
susceptible to authoritarian manipulation (Blacker, 1996).
Messages regarding the benefits of commitment and surrender to God, or spiritual practice
drawn from mainstream sources, can also be included in the handout. There is little doubt
that millions of people find fulfillment in the progressive reduction in self-concerns and
renunciation of pursuits that have little meaning. At the same time, the story of Dr. Jeckyl
and Mr. Hyde (Stevenson, 1886) relates the tragic consequences of an individual that tries
to purify himself by extinguishing his negative traits. As Dr. Jeckyl emphasized the
respectable and valued traits, the more dangerous, unconscious and out-of-control his
alternate personality of Mr. Hyde became (Stevenson, 1886). Mr. Hyde holds the aspects of
us that are socially unacceptable, repulsive and avoided. This simple story illustrates the old
Japanese saying, ―the bigger the front, the bigger the back.‖ The children‘s movie, ―The
Dark Crystal,‖ has a lovely depiction of the need to integrate what we would call positive
and negative aspects of ourselves.
Projection and the Student-Teacher Relationship
This topic is related to the previous two topics (teachers and surrender) and it could be
incorporated with them or stand alone, depending on the sophistication of the group. While
the concept of ―projection‖ is familiar to psychotherapists, it may be abstract for clients. It
would be more appropriate to raise it later in the group process, when the group can take
the topic without being distracted by the potentially discursive issues. The topic will only be
effective if it includes visceral reactions as part of processing the ideas.
Just as Stendl-Rast (1996) interpreted Jesus‘ message as suggesting we look inside to find
God without intermediaries, Buddha and Rumi made the same suggestions in other parts of
the world. Yet humankind continues its tendency to look outward for authority. It is no
different within psychology, when students take the concepts of innovators and attempt to
find the formula with which to apply it in a mechanical fashion. In each case, when we act
on these tendencies, we are doubting our own gifts and projecting our strength and
authority onto another. Marion Woodman was able to clearly communicate her observation
of this tendency in the Kripalu community and conclude that the job of the community was
to take back its projections (Cope, 1999, p. 273-4, 288)
The tale of Narcissus and Echo shows an interesting perspective on the issue. In the story,
Narcissus felll in love with his own image reflected in the water. The nymph Echo fell in love
with Narcissus, but having been previously cursed by Juno, could only repeat what was said
by others. Narcissus, mistaking his reflection in the water for a water sprite, would say ―I
love you,‖ or ―you‘re beautiful.‖ Echo would repeat his words in her voice so that Narcissus

Cultic Studies Journal, Vol. 18, 2001, Page 81
believed that it was indeed a water sprite that he admired. Both pined away, unable to give
up or find satisfaction in the relationship. By whatever degree the teacher in an USC accepts
the projections of his- or her students, he or she is making Narcissus‘s error he or she is
appreciating the image of his or herself reflected back in the attitudes of the students. While
projecting on to the teacher, members of the community lose their own voice and must
repeat what is said by the teacher as did Echo. Ex-members of USCs and the rest of us
must accept the challenge of finding and using our own voices.
Common Psychological Difficulties of Ex-members of USCs
The intent in this topic is not to "pathologize" the clients, but to provide perspective.
Common issues that arise for ex-members of USCs are low self esteem, difficulty with trust,
isolation, dependency, grief, depression, anxiety, guilt, confusion regarding ethics, morals
and social norms (Singer, 1996, p. 295-299). Singer also includes a chart of possible
emotional, cognitive, social, philosophical and practical ways in which cult involvement may
affect one‘s life. Clients may find it helpful to identify for themselves those areas in which
they have been affected.
Practitioners may access additional resources to address other issues that arise with specific
individuals and groups. In addition to print sources, the Internet has abundant sites with
community-specific information and autobiographical accounts. Clients may find it beneficial
to receive a selective list of resources which they can explore on their own to learn more
about ideas important to them, but are not included in the pre-prepared handouts. With the
plethora of online information currently available about cults, it is recommended to include
at least a couple of websites to start clients on their way (reFOCUS, 1998 American Family
Foundation, 2001).
Folk Stories Relevant to USC Experience
Just as the number of potential topics for handouts is endless, so the available stories and
themes that may be appropriate for a particular group or individual are infinite. A sample is
included below to illustrate how stories may be used to address common themes. A brief
summary is provided for each story, along with suggestions as to how the events of the
story may be relevant to the healing of ex-members of USCs. Clients may also be reminded
that characters in the story often can be viewed from both positive and negative
perspectives, depending upon the emphasis and circumstances of the question being asked.
This ambiguity serves as a healthy balance to the narrow assessment of the sacred and
profane present in many USCs and natural within our culture. By being open to the
ambiguity, it is hoped that all in the group will experience the full richness of the stories.
The stories included have been selected presuming a group of predominantly western
clients. Similar stories would work for other cultures as well, with variation in emphasis. At
the end of a therapy group session, one story may be distributed for review by the clients
prior to the next session. A full recounting of the story or quoted rendition should be used to
give clients the comprehensive picture of the events. By using complete stories, individual
members will have the greatest opportunity to discover unique perspectives and establish
personal meaning and connection to the tale. In the group format, all will have an
opportunity to learn about the meaning of seemingly insignificant images that turned out to
be important to others.
Along with each story distributed to the group, a brief discussion may be attached to initiate
reflection on the association of the story to the themes of interest. For the first stories, the
written discussion may also remind the clients to look for ways the story is alive and holds
meaning for them now. If the ideas in the discussion do not strike a client, are there other
meanings or emphases evoked? Clients may also be informed that some religious stories
are used. The discussion of these stories is not intended to delve theologically but