Cultic Studies Journal, Vol. 18, 2001, Page 88
2001) Rather than describing the plot of one of these varied tales, a description of some of
the traits of a vampire will be included. In the novel by Stoker (1897), Dracula is much
stronger than ordinary men, can live forever, turn into a bat or wolf, drinks blood of humans
by biting the neck, can make others into vampires, casts no shadow and has no reflection in
a mirror. He also cannot enter a building without being invited, loses his supernatural
powers in daylight, can be repelled by holy objects or garlic and can be killed by a stake
through the heart or being decapitated.
The vampire can only enter a building to suck your blood – your life force- at your
invitation. This requires the vampire to use charm and deception so that you will choose to
become vulnerable. To achieve entry, the vampire preys on our own desires. For a
community member who lost his or her dynamism and vitality, the authority figure of an
USC, or the community itself, may fit the image of a vampire that sucked their lifeblood. If
the image fits, the questions this leaves are of how the vampire induced the client to invite
the vampire into his or her life, and what was it that the client desired that the vampire
appeared to offer to gain entry? If it was need for community, where is the need now and
what options are available for fulfilling it? If the door was opened so that the client might be
taken care of, how is he or she being cared for now, and what options are now available for
receiving care? The needs themselves aren‘t positive or negative, but the choices in fulfilling
them may be constructive or self-defeating.
Once bitten by the USC, the member becomes one of the ―undead,‖ lacking vitality, lacking
personal creative force and becoming a hollow image of his or her self. This hollow image
may strive for immortality by reaching for spiritual heights or conforming to a preconceived
and idealized notion of the pure and sacred. The vitality of character and personality is
squeezed out by the idealized conceptualization of a ―good‖ person vitality and creativity
are squeezed out by the lack of tolerance of the messiness of real people. In an USC,
individuals and communities may have genuine and affirmative ideals, but when the ideals
are valued more highly than the individuals, it is a turn towards death. In the myth of
Buddha‘s life, it is said that he went through a period of ―mortification‖ before he found the
―middle way.‖ During this period of asceticism, Buddha decried food and starved his body to
reject desire, and achieve spiritual gain. When weak and dying, he rejected this approach as
ineffective and missing the point he concluded that his spiritual self was not different from
his humanity. Although rejected by his compatriots, Buddha continued to practice sincerely,
but without the ascetic rejection of aspects of his humanity. It could be said that Buddha
had a Dracula period that was mitigated by his choice of moderation in belief and action.
Clients may wish to consider what goals brought them into the USC initially and whether
there were ways that the goals became idealized and rigid. Are there ways that positive
aspects of the original goals may be maintained without inhumane demands? Are there
ways or times they now hold feelings of idealization and moderation? Do feelings of vitality
(full of life-blood) or desolation (emptiness) associate with either idealization or
moderation? What would moderation mean in their (or our) lives now?
Dracula may be an odd image in which to seek associations with USCs. While USCs include
components of high spiritual aspirations, Dracula recoils when confronted with holy objects.
And in various versions of the story, Dracula loses his power or his existence when exposed
to light, while spiritual groups may be actively seeking for light. The image of Dracula may
be a useful lens with which to seek the shadow, the hidden ugly and draining qualities
within USCs and perhaps any community.
An Integrated Group Therapy for Ex-members of USCs
The application of group therapy for ex-members of USCs hold particular benefits and risks.
Group therapy would be a natural transitional step in mediating the loss of community for
one leaving an USC. The normalization that occurs through mutual disclosure of similar
2001) Rather than describing the plot of one of these varied tales, a description of some of
the traits of a vampire will be included. In the novel by Stoker (1897), Dracula is much
stronger than ordinary men, can live forever, turn into a bat or wolf, drinks blood of humans
by biting the neck, can make others into vampires, casts no shadow and has no reflection in
a mirror. He also cannot enter a building without being invited, loses his supernatural
powers in daylight, can be repelled by holy objects or garlic and can be killed by a stake
through the heart or being decapitated.
The vampire can only enter a building to suck your blood – your life force- at your
invitation. This requires the vampire to use charm and deception so that you will choose to
become vulnerable. To achieve entry, the vampire preys on our own desires. For a
community member who lost his or her dynamism and vitality, the authority figure of an
USC, or the community itself, may fit the image of a vampire that sucked their lifeblood. If
the image fits, the questions this leaves are of how the vampire induced the client to invite
the vampire into his or her life, and what was it that the client desired that the vampire
appeared to offer to gain entry? If it was need for community, where is the need now and
what options are available for fulfilling it? If the door was opened so that the client might be
taken care of, how is he or she being cared for now, and what options are now available for
receiving care? The needs themselves aren‘t positive or negative, but the choices in fulfilling
them may be constructive or self-defeating.
Once bitten by the USC, the member becomes one of the ―undead,‖ lacking vitality, lacking
personal creative force and becoming a hollow image of his or her self. This hollow image
may strive for immortality by reaching for spiritual heights or conforming to a preconceived
and idealized notion of the pure and sacred. The vitality of character and personality is
squeezed out by the idealized conceptualization of a ―good‖ person vitality and creativity
are squeezed out by the lack of tolerance of the messiness of real people. In an USC,
individuals and communities may have genuine and affirmative ideals, but when the ideals
are valued more highly than the individuals, it is a turn towards death. In the myth of
Buddha‘s life, it is said that he went through a period of ―mortification‖ before he found the
―middle way.‖ During this period of asceticism, Buddha decried food and starved his body to
reject desire, and achieve spiritual gain. When weak and dying, he rejected this approach as
ineffective and missing the point he concluded that his spiritual self was not different from
his humanity. Although rejected by his compatriots, Buddha continued to practice sincerely,
but without the ascetic rejection of aspects of his humanity. It could be said that Buddha
had a Dracula period that was mitigated by his choice of moderation in belief and action.
Clients may wish to consider what goals brought them into the USC initially and whether
there were ways that the goals became idealized and rigid. Are there ways that positive
aspects of the original goals may be maintained without inhumane demands? Are there
ways or times they now hold feelings of idealization and moderation? Do feelings of vitality
(full of life-blood) or desolation (emptiness) associate with either idealization or
moderation? What would moderation mean in their (or our) lives now?
Dracula may be an odd image in which to seek associations with USCs. While USCs include
components of high spiritual aspirations, Dracula recoils when confronted with holy objects.
And in various versions of the story, Dracula loses his power or his existence when exposed
to light, while spiritual groups may be actively seeking for light. The image of Dracula may
be a useful lens with which to seek the shadow, the hidden ugly and draining qualities
within USCs and perhaps any community.
An Integrated Group Therapy for Ex-members of USCs
The application of group therapy for ex-members of USCs hold particular benefits and risks.
Group therapy would be a natural transitional step in mediating the loss of community for
one leaving an USC. The normalization that occurs through mutual disclosure of similar
