The unsettling truth about cults is that virtually anyone might be targeted and then successfully recruited. We are all more vulnerable and suggestible when we are suffering depression, feeling lonely, experiencing a difficult transition period, or trying to navigate in a new environment. This vulnerability is something most first-year college students experience. That is probably why many cults routinely target college and university campuses for recruitment.
We are all more vulnerable at particular times to persuasion techniques. Anyone experiencing a personal trauma or setback, such as a death in the family, relationship problems, or some other personal ordeal, may experience a certain level of temporary vulnerability. Cults often exploit such transitional difficulties as an opportunity for recruitment. In this sense destructive cults can be seen metaphorically as a kind of seeping ooze, penetrating people through the cracks in their lives. In a rapidly changing world, people sometimes feel overwhelmed and anxious.
Cults can present themselves as a solution or appear to respond to almost any dilemma. In this way they may pose as would-be providers of relief or the arbiters of certainty. Everyone at certain times wants assurance about difficulties and answers to perplexing questions. There is also a human need for security and sense of safety. Cults often feed on fear and insecurity, using such human frailties as a means of leveraging cult recruitment. Loneliness can also become a window of opportunity. The very human need for family, community, acceptance, and belonging can also be exploited as a vehicle for cult recruitment.
Former cult members I have spoken with frequently recount a particularly vulnerable time in their lives when someone first approached and recruited them. It may have been a coworker, a family member, or an old friend; it was someone they trusted. In that moment they didn’t recognize what was happening, and they were in distress. What they initially felt was a sense of relief; that is, they had found someone to address their needs.
No one intentionally joins a cult. Few new recruits make what can be seen as a fully informed decision about their cult involvement. Given all these considerations, we see that blaming the victims of destructive cults for their predicament is neither meaningful nor productive. And it is important not to be angry or punitive with someone you are concerned about. An angry response to cult involvement will almost certainly not be the basis for any successful resolution of the problem.
Recognizing the Cultic Mind-set
Ultimately the cult milieu produces a type of mind-set that is essentially the by-product of the cult’s systematic process of coercive persuasion. We can typically see this through the polarized “black and white” thinking cult members express. They exhibit a low tolerance of ambiguity and often express a relentlessly judgmental attitude. Cult members frequently develop something like the “jeweler’s eye,” a constricted, selective vision that searches out and finds the tiniest flaws and imperfections in anything or anyone outside the group. When viewing the group, however, the cult member’s vision changes to a soft focus, which obscures almost anything negative. Correspondingly cult members often see almost everything in polarized oppositional terms, what can be seen as an “us” versus “them” world. The members’ group, or “us,” is cast as the ultimate good, and those outside the group, or “them,” are frequently characterized as negative or even threatening.
This mind-set can produce seemingly arrogant feelings of superiority or spiritual elitism along with unreasonable fears, which often include exaggerated fears about “persecution” or annihilation or both. Almost any criticism of the group can potentially be characterized as “persecution.” Unreasonable fears about the outside world closely correspond to feelings of anxiety about leaving the group. These fears may be based on conspiracy theories, prophecies, or predictions of an impending catastrophe the group or leader has propagated.
Members of destructive cults that have doomsday predictions can develop a crisis mentality about impending threats to their personal safety. Cult leaders may also warn their followers that if they leave the group, they will be in physical danger, contract an illness, or experience some eternal punishment. Leaders may tell stories about how the lives of those who left were negatively impacted or ended in tragedy. These stories may be grossly exaggerated, distorted, or just made up, but they reflect a simple purpose: to intimidate members through unreasonable fears in an effort to keep them in the group.
The cultic mind-set is often expressed through what Lifton refers to as “loaded language.”702 This is the stilted, repetitive jargon cult members use; it reflects its process of thought reform. This can be identified through repetition of “thought terminating clichés.” Cult members frequently memorize such verbiage and often substitute it for critical thinking. These are the phrases that have been referred to as communication shortcuts and called “ultimate terms.”
Cult members reciting slogans and chanting mantras may at times seem to drift into a kind of floating trance state, which can be seen in their blank or vacant expressions. Some who have observed this effect have speculated that it is tied to drug use. But it actually reflects the psychological and emotional control that is the by-product of the coercive persuasion process destructive cults use. In fact, most cult groups strongly discourage drug use and have rules that strictly prohibit the use of controlled substances, alcohol, and smoking. The net result of this cultic mind-set is impaired thinking. As a direct result, cult members can be seen making decisions that are not in their best interest.
Abusive or Controlling Relationships
It is also possible for a cult to be composed of only two people. This cult would include a leader with a single follower in what can also be seen as an abusive or controlling relationship. This may occur within romantic relationships, marriages, or domestic partnerships. Some authorities and researchers within the mental health profession have described the “battered woman’s syndrome,”703 which has been characterized as a form of undue influence and learned dependency.
Those dominated in abusive or controlling relationships may be so completely under the influence of another person that they appear to have lost the ability to think independently, much like the member of a destructive cult. The person under such control is also frequently isolated from family and friends and becomes increasingly dependent on the controlling and dominating partner. It may seem ironic, but initially in most abusive relationships, control and isolation may be seen as being treated “special.” This feeling of being special can be intoxicating in the initial phase of a relationship, which might be called its “honeymoon” phase.
Research
Responding to suspected cult involvement without first educating yourself in some depth is unwise. You can and should focus on developing a better understanding of how cults work and also be educating yourself about the group or leader, the focus of your concern. Only after taking the time to accomplish this step will you be properly prepared to address the situation you face and be fully able to consider your viable options. As you gather information, it is important to create a file, which should include all the material you have assembled and whatever relevant notes you’ve compiled.
Numerous books can be helpful in gaining a better understanding of both the cult phenomenon and the coercive persuasion techniques destructive cults commonly use. Books have also been written about specific groups and movements that have been called “cults” or “cultlike,” such as the Church of Scientology,704, the Unification Church,705 martial arts “cults,”706 the Jehovah’s Witnesses,707 Landmark Education,708 Transcendental Meditation,709 the Children of God,710Amway,711 and multilevel marketing in general.712 This book includes an extensive bibliography.
Many cultic groups and their leaders have deeply troubled histories of bad press, complaints, and lawsuits. This may include related criminal prosecutions and personal injury lawsuits filed by former members. The group may also have a history of divorce disputes and custody battles. There may be records of court judgments, liens, and unpaid
tax bills evident in public records. Substantial resources are accessible through the Internet for obtaining public records, making it relatively easy to find out if such background information exists.
Corporate filings may also be a source of meaningful information. The group or leader may have incorporated and filed disclosure documents in accordance with local, state, or federal requirements. These documents would include groups that have corporate nonprofit or tax-exempt status. Numerous resources are available through the Internet and state and federal government records to check the charitable status of individual organizations. Paper work you find may disclose such things as the governance of the group, its board of directors, and possibly some of its finances.
For example, a tax-exempt 501(c)(3) in the United States must make certain documents available to the public on request, such as its initial application for exemption. Anyone interested can request documents, which must be provided either immediately in person or within thirty days of a written request. The law providing for such disclosure includes 501(a), 501(c), and 501(d) tax-exempt organizations. The specific documents included for inspection are the Form 1023 and Form 1024. Depending on their status, certain organizations may also be required to disclose their Form 990, which is an Exempt Organization Business Income Tax Return.713 Information concerning many tax-exempt organizations is also typically made available through various websites, such a as Charity Navigator714 and the Evangelical Council for Financial Accountability.715
In some circumstances hiring a private investigator to dig deeper may be useful, but such specialized help can be expensive. In most situations doing research through the Internet and through whatever access is available to public records and press reports is more cost effective. Internet searches may also provide easy access to archived media reports about the group or leader. Most newspapers and media outlets maintain such databases, which can be searched for information. Numerous websites also archive such information. The Cult Education Institute maintains one of the largest online archives about destructive cults, controversial groups, and movements on the World Wide Web.
There may also be websites created by the former members of a particular group. Such sites often have archived grievances, testimonies, and other relevant information, all of which are publicly available.
Most groups that are considered cults maintain their own websites, which typically include a mission statement as well as biographies and profiles of leaders. There may also be audio and video recordings or other materials archived at such a site. This source material can be quite helpful in developing a better understanding of the group’s history and its stated purpose, practices, philosophy, and specific beliefs. Group websites, however, can also be deliberately misleading or deceptive or both. Keep in mind that such sites are typically developed to recruit new members; therefore, they may not discuss or disclose information that might potentially discourage interest. If the group material appears to be disingenuous, it may be helpful in illustrating a deliberate pattern of deception.
When you research cults, it is important to recognize that cult groups and their apologists may also be misleading. The cult may have front groups that pose as neutral resources to deliberately mislead the public. There are also cult-controlled media and front organizations, such as the Washington Times,716 run by Rev. Moon and the Unification Church, or New Tang Dynasty Television (NTD Television),717 which is controlled by Falun Gong devotees. Some cults have also sponsored or funded academic research and studies.718 Some cults have paid academics and others to professionally apologize for their behavior or attack unwanted criticism. Some academic apologists have insisted that there are no such things as cults and prefer to call such groups “new religious movements” (NRM). However, many cultic groups are not based on religious beliefs. Many of these same apologists have attempted to dismiss the personal accounts of former cult members by dismissively labeling them as “apostates.” Keeping this in mind it is important to research the background of an academic source. Moreover, Michael Langone, counseling psychologist and Executive Director of the International Cultic Studies Association, noted that former cult members are “the best source of intelligence concerning what goes on in cults behind the scenes.”719
Consulting with knowledgeable mental health professionals, educators, and clergy about cult concerns is meaningful. There are also helpful organizations within the United States and around the world that offer valuable resources. But before sharing any personal information about a specific situation, remember that understanding the organization’s mission and history and its positions regarding cult issues is important. The Internet can be a useful tool to check almost any organization’s background and history. Every contact should agree to keep any inquiry completely confidential. A leak through a breach of confidentiality could result in negative and perhaps punitive consequences. For example, cult leaders may inhibit or prohibit further communicati on with a cult member.
What’s important to understand is that most destructive cults have extensive experience in dealing with concerned families and friends. Careful assessment and preparation are necessary before engaging such a group. Without pertinent facts and proper preparation, confronting the group or any of its members is unwise.
Family members who decide not to directly intervene nevertheless need focused education through specifically relevant and helpful information. Only in this way will they know how to best respond to a cult member and avoid the pitfalls.
Communication
If your suspicions of cult involvement have been proved correct, it is best to avoid escalating the situation by engaging in accusations and arguments. Doing so is neither practical nor productive. Before beginning a dialogue about cult involvement, you must first develop and then decide on a comprehensive strategy to address the problem.
During this period of assessment, avoiding confrontation is vitally important. Instead, stay as positive as possible and refrain from criticism. This strategy is necessary to maintain goodwill and ongoing communication. Only the most extreme cult groups completely isolate their members. In most situations cult members continue to live within the larger community, though the narrowness of their associations and constraints created by group demands may make them seem increasingly isolated.
Response
In some situations an intervention isn’t possible due to a lack of access. Perhaps the cult member isn’t communicating with family or old friends and is living in relative isolation, often in group housing. In such situations the only alternative may be to wait until there is communication and then gradually improve that communication until there is meaningful access—that is, family visits or visits with friends.
In some situations those who are concerned may find that they have a limited window of opportunity as communication diminishes and access becomes increasingly infrequent. Under these circumstances moving forward relatively quickly may be necessary if an intervention is to take place. An intervention is typically done only once. This means that the intervention should be carefully planned and coordinated to make sure the opportunity for success has been maximized as best as possible.
The key to dealing with destructive cults is to be as prepared as possible and very specifically focused on learning the facts, being educated about cults, and settling on a carefully considered strategy. In most situations there is adequate time to do this. An option is always to wait or not to respond. It is also important to recognize the personal limitations of those who might be potentially involved in an intervention, such as immediate health concerns and the emotional distress of undertaking such an effort. And there is always the possibility that the intervention won’t work and may produce negative consequences, such as the cult-involved individual cutting off communication for an extended period of time.
The operating axiom that fits the process of deliberation is “When in doubt, don’t.” That is, when you are unsure of how to respond in a particular situation, it is often
safer to refrain from an immediate response.
Keep in mind that there may be only one opportunity to stage an intervention. Careful planning will be crucial for any success to be realized. In some situations when an intervention fails, the returning cult member may experience an elevated status due to his or her demonstrated loyalty. This “halo effect” may enmesh the member deeper and may hinder the possibility of another intervention anytime soon. That is why a considered assessment process, including all the elements mentioned in this chapter, is of vital interest.
Choosing Someone to Conduct the Intervention
The choice of someone to conduct the intervention as the coordinator and facilitator is also a pivotal factor. That person could be a cult-intervention specialist with significant experience. But if no such person is readily available or affordable, there might be someone else, such as a trusted professional in the local area, who can function in that role. This person might be a family physician, psychiatrist, psychologist, professional counselor, attorney, or trusted mentor such as an old teacher or friend. The facilitator should be someone with good communication, organizational, and analytical skills who can effectively moderate such a dialogue and move it forward.
Everyone involved in the intervention must essentially agree on the reasons for concern, the goals of the intervention, and the range of possible outcomes. All must understand that there can be no physical restraint whatsoever during the intervention and that anyone is free to leave at any time, with the exception of a minor child under the supervision of a legal guardian. In most situations an intervention will take three or four days. The chosen moderator or facilitator will need to understand this expectation and have the time necessary to fully complete the process.
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