Cultic Studies Journal, Vol. 18, 2001, Page 90
the use of external structure to inspire the discussion, or the facilitator will occasionally
provide new exercises for the group.
The facilitator, after listening to the discussion the first session, may select a prepared
handout with information about one of the major topics that arose in the session. The
facilitator will also distribute a story such as those included above. Stories will have
attached introductions that will suggest ways in which the story may be relevant to issues
common to ex-members of USCs. The introduction will suggest that, at the next session,
clients may bring back residual thoughts, feelings, and associations from their reading of
either the story or the handout. There may also be a couple of general questions to spark
reflection such as, ―How does this relate to your experience? What in the reading has
meaning for you personally? Are your observations or reactions to the story relevant to your
life now?‖
Second and subsequent session will begin with responses to stories and handouts. Again, a
story and handout may be distributed at the end of the ensuing meetings as appropriate.
The facilitator may ask the group if they want to receive a new story or continue with the
last one. At some point, all documents will have been used and an announcement to the
fact should be made to the group.
Role of Group Facilitator
As in any group, it is the facilitator‘s responsibility to create the environment for a beneficial
group culture. When beginning the group, this involves encouraging and modeling means of
interaction that build cohesion and set the ambience for change. This is done by promoting
individuality, responsibility, honesty, encouraging clients to work in the here-and-now, and
focusing on process. The facilitator supports the group process by providing structure that
may assist the group. An example of a pre-planned activity to provide structure is that of
the distribution of stories and handouts. A number of handouts are prepared prior to the
initiation of the group and kept available for each session. As topics naturally arise during a
session, a prepared handout can be selected and distributed to clients to take home with
them. They are then free to read the material or not, reflect upon it individually or return
the following week and bring something up for further discussion.
Frankl described his work as, ―neither teaching nor preaching,‖ but ―more like an eye
specialist than a painter.‖ (Frank, 1963, p. 174) By this he meant he served his clients best
by improving their own vision rather than giving them his picture of the world. This
sensitivity is entirely in keeping with the need to foster independence in group work with
ex-members of USCs.
If problems or conflicts arise, the facilitator is also responsible for maintaining processes by
which conflict can be addressed, and if necessary, members may be asked to leave the
group. To maximize group empowerment and responsibility, the group as a whole, and the
individual(s) raising the issues (as opposed to the therapist) should be expected to clarify
issues.
It is also important to note that the approach described herein is not presented as a formula
to be applied, but as a concept to be molded. Therefore, it is the responsibility of the
facilitator to remain sensitivity to how the group is reacting to the material, make best-
effort attempts at foreseeing the reactions of individual group members to handouts, and
check-in with clients as to their actual reactions. Handouts are designed to be suggestive
and not coercive it is likely that clients functioning in the world would naturally encounter
compelling stimuli in their daily lives as well. Still, individuals may have profound reactions
to material presented. If a group, or even an individual within a group, may be
overwhelmingly triggered by distributed material, adjustments to the approach are possible.
One modification would be to introduce and distribute handout material at the end of a

Cultic Studies Journal, Vol. 18, 2001, Page 91
session while allowing some time to process immediate responses. If yet more time is
regularly needed to process written material, then the approach can again be modified to
provide for distribution at the start of sessions. It may be necessary to evaluate whether the
accommodations are in the interest of the group as a whole, or whether instead, one or
more clients would be better served by an alternate treatment approach. In that case, the
group as a whole may continue as planned while one or more clients are given referrals to
something more suited to them.
The facilitator should also be available for consultation between sessions as appropriate for
the individual clients, the nature of the intervening issues, and the group process. For
clarity, all clients should be informed of the guidelines for such consultations at the initiation
of the group, including any expectations of what, if anything, will be shared with the group
subsequent to individual sessions.
Termination of the Group
If the group members were subjected to significant trauma, it is likely that the group will be
ongoing for some time. Still, it may be important to discourage the group from continuing
beyond its need. One possibility is to say up front that, at some point, the facilitator may
initiate a discussion regarding whether the group continues to need his or her help. The
group may then, at its discretion, continue as a self-directed group. Alternatively, the group
leader could just maintain an awareness of bringing up the topic when issues appear to be
resolved.
Conclusions
Group therapy is a natural treatment modality for the community-related trauma of ex-
members of USCs. Group therapy can be a place where individuals from various USCs can
share experiences that were common or unique among communities, explore the ways in
which their tenure in the community was difficult, strategies for continuing with their lives
and the personal meaning(s) they find for their involvements in USCs. When effective,
therapy groups also offer an environment in which the unhealthy group dynamics from the
USC may be explored and alternate responses and behaviors practiced.
The approach presented herein describes a respectful and non-didactic process that includes
distribution of information shown to be helpful to ex-members of USCs. Myths, religious
stories, and folk tales are also used to inspire reflection and assist participants in finding
personal meaning in their experiences that is relevant to their lives in the present.
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