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.
References
Aitken, R. (1990). The Gateless Barrier: The Wu-Men Kuan. San Francisco, CA: North Point Press.
American Family Foundation. (2001). American Family Foundation: Psychological Manipulation, cult
groups, sects, and new religious movements. Bonita Springs, FL. Retrieved November 7, 2001
from the World Wide Web: http://www.csj.org/aff/affindex.htm
Bardin, L. (2000, June 19). Coping with Cult Involvement: A Handbook for Families and Friends. In
New AFF Resource For Families. American Family Foundation. Retrieved October 16, 2001 from
the World Wide Web: http://www.csj.org/
Blacker, H. (1996). The Kramer papers: a look behind the masks of antiauthoritarianism. What Is
Enlightenment?, 9, Spring-Summer, 1996.
Bloch, A. C., &Shor, R. (1989). From consultation to therapy in group work with parents of cultists.
Social Casework: The Journal of Contemporary Social Work, 231-236.
Bourne, E. (1995). The Anxiety and Phobia Workbook. Oakland, CA: New Harbinger Publications, Inc.
Cope, S. (1999). Yoga and the Quest for the True Self. New York, NY: Bantam Books.
Emerson, G., &Trexler, G. (1999). An hypnotic intervention for migraine control. Australian Journal of
Clinical and Experimental Hypnosis, 27(1), 54-61.
Estes, C. P. (1992). Women Who Run with the Wolves: Myths and Stories of the Wild Woman
Archetype. New York, NY: Ballantine Books.
Frankl, V. E. (1963). Man’s Search For Meaning: An Introduction To logotherapy. Washington Square
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.
References
Aitken, R. (1990). The Gateless Barrier: The Wu-Men Kuan. San Francisco, CA: North Point Press.
American Family Foundation. (2001). American Family Foundation: Psychological Manipulation, cult
groups, sects, and new religious movements. Bonita Springs, FL. Retrieved November 7, 2001
from the World Wide Web: http://www.csj.org/aff/affindex.htm
Bardin, L. (2000, June 19). Coping with Cult Involvement: A Handbook for Families and Friends. In
New AFF Resource For Families. American Family Foundation. Retrieved October 16, 2001 from
the World Wide Web: http://www.csj.org/
Blacker, H. (1996). The Kramer papers: a look behind the masks of antiauthoritarianism. What Is
Enlightenment?, 9, Spring-Summer, 1996.
Bloch, A. C., &Shor, R. (1989). From consultation to therapy in group work with parents of cultists.
Social Casework: The Journal of Contemporary Social Work, 231-236.
Bourne, E. (1995). The Anxiety and Phobia Workbook. Oakland, CA: New Harbinger Publications, Inc.
Cope, S. (1999). Yoga and the Quest for the True Self. New York, NY: Bantam Books.
Emerson, G., &Trexler, G. (1999). An hypnotic intervention for migraine control. Australian Journal of
Clinical and Experimental Hypnosis, 27(1), 54-61.
Estes, C. P. (1992). Women Who Run with the Wolves: Myths and Stories of the Wild Woman
Archetype. New York, NY: Ballantine Books.
Frankl, V. E. (1963). Man’s Search For Meaning: An Introduction To logotherapy. Washington Square
