Running head: FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 1

Family Therapists and Cult-Involved Families

By

Amanda Kay, B.A., MFTT

Submitted in Partial Fulfillment of the

Requirements for the Degree of Master of Science

In Marriage and Family Therapy

Supervised by

Carol Podgorski, Ph.D.

Department of Psychiatry, Institute for the Family

School of Medicine and Dentistry

University of Rochester

Rochester, NY

Spring 2015
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Abstract

Cult groups have existed for decades and continue to thrive today. However, the vast

majority of people who enter cults ultimately end up leaving, and afterwards many report

ensuing trauma. In some cases, entire families join cults and are impacted. But even in

cases of individual cult membership, families are no doubt impacted, as cults often

encourage cutting ties with any outsiders, including family. Although family therapy is

considered an effective form of post-cult therapy, family therapists do not typically

receive education or training about working with cult-related cases. This research paper

presents the results of interviews with three family therapists who have worked with cult-

involved families and individuals. These family therapists have shed light on the practice

of family therapy when used with cult-involved families, including specific techniques

used, practice implications, treatment goals, and client outcomes.

Keywords: family therapists, cults, new religious movements, families, parents,

family therapy, systemic therapy, adolescents, deprogramming, exit counseling

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INTRODUCTION

Since the beginning of time, people have turned to religion for guidance and

comfort in a world of uncertainty. As social creatures, humans have the tendency to

organize themselves into groups based on shared beliefs. Oftentimes, leaders – prophets,

gurus, saints – emerge in these groups, and members may revere them just as much as the

gods they worship. Over time, sub-systems within religious groups form and break from

their parent groups, giving rise to new religious movements. In other cases, people are

motivated to start wholly novel religions. Indeed, most socially-sanctioned religious

groups and sects around the world today were once considered new religious movements.

        However, over the past century, there has been growing concern about the rise of

corrupt new religious movements, commonly (and often pejoratively) called cults. While

much debate surrounds the meaning and implications of the word “cult,” most scholars

agree that to be considered a cult, a group must have certain general characteristics.

Clinical psychologist Mark Sirkin (1990) has described three basic tendencies cult groups

exhibit: “an authoritarian organization in which the leader has ultimate power;

dissimulation about the true nature and beliefs of the group; and the practice of

techniques that facilitate and maintain altered states of consciousness” (p. 116). Several

other qualities common to most cults are “an elitist mentality,” “a unique cult

vocabulary,” a sense that the group’s “belief system takes priority over individual

concern,” and “a system of rewards and punishments” that is used to exploit members

(Ward, 2002, p. 61).

When a loved one joins a cult, families are often greatly impacted as their family

member changes in terms of interests and personality traits, or otherwise halt all forms of
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family communication. Despite cults being a relevant family issue today (Dubrow-

Marshall 2010), family therapists do not typically receive education or training about

how to work with cult-related cases. Family therapy is considered an effective form of

cult recovery therapy, yet specific techniques and practice implications for use with this

population are not widely known (West & Martin, 1996). The relevant literature includes

case studies with cult-involved individuals and a survey of psychologists who work with

individuals (Lottick 2008; Dole 1995; Goldberg & Goldberg, 1988). However, no known

study specifically focusing on marriage and family therapists working with cult-involved

families has been conducted.

RELEVANT LITERATURE

Cultic groups undoubtedly have a negative impact on family systems. One

common pattern across many cults is the creation of an isolated, utopian community of

enlightened individuals who follow the orders of one person. Typically, cultic control is

in direct opposition to any outside influence, including that of family members. In many

cases, individuals are recruited into cults as young adults during the “launching stage”

(Carter & McGoldrick, 1980) of the family life cycle (Sirkin, 1990). Those who

ultimately join cults may come from families that are having difficulties in this stage.

Cult groups then capitalize on those struggles by encouraging dissension from a person’s

non-believing family and fostering an adversarial, “us vs. them” mentality. Accordingly,

people with previously unresolved launching periods may experience a false conclusion

to the stage. As Sirkin (1990) describes it, such people “exchange enmeshment with the

family for enmeshment with the cult group” (p. 119). Marciano (1983) speaks of a similar

phenomenon of family replacement, highlighting the fact that cults offer “alternative
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primary values” that people can deliberately adopt, in turn abandoning the values learned

in their own families of origin (p. 103). Marciano (1982) describes cult joining as

providing temporary solutions to familial and personal conflict. For example, she says

that membership in a cult may represent an attempt at de-triangulation. Individuals who

grew up in families with ambiguous or denied rules and roles may be drawn to the clear-

cut guidelines offered by the cult’s authority. According to Marciano, “Cult rules, often

far clearer than family rules, set a new locus of self and compensate for deprivation of

family satisfaction” (p. 114). Cults allow individuals to regress and implicitly encourage

them to become “passive, dependent, and childlike” (Goldberg and Goldberg, 1989, p. 4).

It is no coincidence that many cult members call themselves “children,” “siblings,” or

“family” and their leaders “father.” Inasmuch, many people (and especially those who are

directly impacted) consider cults to be threatening to the institution of the family.

When adult children join cults, their parents may view the cult as the enemy. In

response to feeling as if their children were taken away from them, parents began some of

the first anti-cult movements (Murken & Namini, 2007). Research shows that families

with a member involved in a cult progress through several overlapping stages, including

denial, recognition, exploration, and action (Goldberg & Goldberg, 1989).

Parents may have a difficult time dealing with feelings of loss and confusion after

they learn about their child’s cult involvement. According to Agustin (2011), one

common reaction for parents is to blame themselves and find ways that they may have

led their children down this path. Many choose to seek out their own counseling before

exploring options for the cult member to engage in counseling. Agustin alludes to several

important tasks in counseling parents of cult members: identifying coping methods,

FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 6

strategizing ways to help their family member, and improving communication and

negotiation skills.

According to Langone (1996) over 90 percent of cult members ultimately

disaffiliate. Sometimes direct parental negotiation is influential enough to spur members

to reconsider their decision to remain in the cult (Langone, 1996). Additionally, over

time, members may build resentment toward cult authorities’ deception, become aware of

unfairness in the cult, or grow bored or bothered by cult life; leaders may also dismiss

members for not meeting the cult’s stringent expectations (Singer, 1979).

While families may rejoice in having their loved one “back from the cult,”

oftentimes this is just the beginning of a long journey back to normalcy. The traumatic

effects of the cult can be long-lasting, and this often begins a challenging time of

reintegration for the individual and his family (Goldberg & Goldberg, 1989). The former

cult member may need a variety of services, including medical care, psychiatric

treatment, individual psychotherapy, family therapy, group therapy, exit counseling,

educational guidance, vocational rehabilitation, pastoral counseling, and legal

consultation. Family members too may be feeling as much stress after their loved one

returns from a cult as they did when the individual was still in the cult (Goldberg &

Goldberg, 1989). Families are advised to continue any existing treatment and start family

treatment alongside the former cult member. Goldberg and Goldberg (1989) describe

“post-cult families” as reacting with a variety of emotions, including anxiety, anger, and

joy (p. 8). Family members may have worries about the effects of the cult on their loved

one and fear that the individual will change his mind and return to the cult (p. 8).
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Research by Goldberg and Goldberg (1989) and Schwartz (1983) points to several

goals for families in therapy following a member’s cult involvement, including coping

with anger and building forgiveness toward the ex-cultist, resolving family life cycle

interruptions, improving the parental marital relationship (if there is one), and treating

anxiety regarding the lasting effects of cult manipulation. Goldberg and Goldberg (1989)

suggest that for the cult member in particular, therapists must work to help reintegrate

them into mainstream life, build a post-cult identity, discover their independence, and

treat underlying psychological issues.

STUDY PURPOSE

While the research presented above offers a helpful description of how cults

impact families as well as a trajectory for how therapy may proceed, it seems problematic

that marriage and family therapists (MFTs) are not represented in this research. Given

that MFTs are experts in addressing “relationship issues within the context of the family

system” (AAMFT 2014), their voices are particularly relevant to this topic. Furthermore,

after seeing Lottick’s (2008) study which surveyed hundreds of psychologists and found

that over 50 percent had reported that cult-related issues had arisen in their clinical

practice, it seemed reasonable to assume that many MFTs have worked with these cases,

whether they intended to specialize in cult cases or whether their involvement occurred

through happenstance. After it became apparent that no study has specifically addressed

family therapists’ role with cult-involved families, this study assumed the task of

conducting one. Specifically, the study aimed to gain a better sense of the practice of

family therapy when used with cult-involved families, including specific techniques used,

practice implications, treatment goals, and client outcomes.

FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 8

METHODS

To learn more about the experience of family therapists working with cult-related

cases, a qualitative study using a structured interview was designed. Qualitative research

illustrates the “meanings, concepts, definitions, characteristics, metaphors, symbols, and

descriptions” of phenomena (Berg 2011, p. 3). Using a structured interview allowed for a

standardized procedure to learn more about participants’ attitudes, opinions, and

experiences. When selecting participants, it seemed obvious to go straight to the source:

family therapists who have worked with cult-related cases.

Sampling and Recruitment

This study used criterion sampling to find suitable participants. Using the

American Association for Marriage and Family Therapy website and the International

Cultic Studies Association website, a population of seven individuals who self-identify as

MFTs who have expertise working with cult-related cases was identified. Because this

study involved human contact, prior to beginning, a request was submitted to the

University of Rochester Research Subjects Review Board (RSRB) to determine the

study’s exemption status. The RSRB approved this as an exempt study (RSRB

#00055459).

After RSRB approval was secured, each potential participant was emailed an

individualized, personal invitation requesting their participation in the study (see

Appendix A). Emails included information about the study itself, expectations for

participants, and a consent form to participate. Potential participants were notified of

possible risks and benefits of participating in the study and given the choice to decline
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 9

participation at any time for any reason. Ultimately, three individuals agreed to be

interviewed for the study.

Participants

Participant A

Participant A is a licensed marriage and family therapist who has been in practice

for over 20 years. She earned her master’s in science from the University of Southern

California has been practicing since in a variety of settings. Currently, she works in

private practice in Los Angeles and runs a monthly support group for former cult

members. Many of her cases are with cult-involved families and individuals. Previously,

she worked for the Cult Hotline and Clinic in New York counseling families and

individuals and facilitating a support group for families of cult members. She also

developed the Cult Hotline and Clinic’s speaker’s bureau. Additionally, she served as

coordinator for the Cult Clinic in Los Angeles and The Maynard Bernstein Research

center on cults.

Participant B

Participant B is an AAMFT clinical fellow who earned a master of divinity degree

along with a master’s degree in counseling focused on marriage and family therapy and

systems theory as well as a Ph.D. in criminal justice. After working with ex-members of

cultic groups for several years as a counselor, he began working for the Wellspring

Retreat and Resource Center, where he continues today. Wellspring is a clinic that

provides therapy, workshops, family support services, and consultation services to

survivors of spiritual abuse.

Participant C
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Participant C is a licensed marriage and family therapist who has received

extensive training in psychodynamic psychotherapy with an emphasis on Jungian

psychology. He also received an undergraduate degree in religious studies. He has

worked therapeutically with many former and current members of authoritarian groups,

spanning from Christian Fundamentalism to New Age groups, communes, and secular

organizations. He has also written several essays about the effects of restrictive religious

groups, including an autobiographical account of his own experience with such a group.

Data Collection

An 11-item structured interview was developed focusing on aspects of the MFT

experience of working with cult-involved family cases (see Appendix B). In particular,

questions covered areas such as how participants came into working with this population,

techniques used, practice implications, treatment goals, and client outcomes. Participants

were given the option of having a phone interview or an email interview. One participant

gave consent to have a recorded phone interview and the other two chose to email their

responses. After completing the phone interview, the full recording was transcribed into a

typed document.

Analysis

Data was analyzed using a method of qualitative analysis known as grounded

theory. Grounded theory is an inductive method of analysis such that theory emerges

during the research process “through the continuous interplay between analysis and data

collection” (Strauss & Corbin, 1994, p. 273). One tenet of grounded theory is

“minimizing preconceived ideas about the research problem and the data” (Charmaz

2008, p. 155). I found that approach to be particularly helpful in this study, because I
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 11

already had many ideas about the experience of treating cult-involved families from

reviewing prior research and wanted to remain unbiased in this unique exploration that

focused solely on family therapists’ experience.

Before reading any of the interviews purposively, each was read through several

times to gain a sense of familiarity with the data. Then, the interviews were split up and

arranged such that all three participants’ answers to the same question could be compared

at once. From there, the interviews were examined line by line and coded for topics that

emerged. After compiling this list, the codes were then compared to one another and

reduced into overarching, distinct categories. These categories were further reduced into

five themes that encompassed all the codes found in the data.

RESULTS

Several themes emerged after combing through the interview data. In particular,

themes related to participants’ personal experience propelling them into the field, the

usefulness of the systemic lens, common manifestations of cult trauma, necessity of

psychoeducation, and important therapist qualities.

Personal Experience

All three participants spoke to personal experience as the catalyst for their

involvement in cult-related cases. Participant A experienced the effects of cult

membership as a teenager when a family member joined The Church of Scientology. This

started an open dialogue in her family about how cult groups can “take over people’s

thinking and cut them off from their … family and friends.” She also became aware of

the relative lack of available information and resources for families of cult members at

the time (1980s) – an issue that she said is still relevant today. This impression of
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 12

widespread ignorance about cults was further cemented when she attended college and

saw cult recruiters on campus whom the university allowed to exist as official campus

organizations. Furthermore, while in graduate school training to become a therapist, she

realized that classmates of hers were equally uneducated about cult groups and even

suggested referring patients to groups for additional support that may have been suspect.

While in practice at the Cult Clinic in Los Angeles, she was harassed and threatened by

cult members. Although she recognized that this would have pushed others away, she

credits that “bullying” as “solidifying [her] interest” because she’s “never liked bullies.”

Participant B described working as a therapist for an “employer cult” – a

religiously-affiliated treatment center that “treated employees very harshly” and was

“very strong on hierarchy.” He became aware of the hypocrisy of leaders and was

troubled by the strict orders he was expected to follow. Ultimately, he was fired for

“insubordination,” a phenomenon that happened to many therapists working for the

agency. He continued working as a therapist elsewhere and worked with sexual

offenders, whom he sees as having similar “grooming and manipulation” tactics as cult

leaders. Years later, a position opened at an agency treating individuals and families who

were leaving “high demand groups.” He felt that this would be a good fit given his

experience and was given the job.

Participant C grew up in a fundamentalist Christian church known as the Seventh-

Day Adventists. His family was “very immersed” in the religion, and growing up he

interacted primarily with other church members and “knew very little of the world

outside Adventist culture.” As a young adult, he started to take issue with aspects of the

religion and left the church “along with most of what had been [his] life up to that point.”
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 13

He described feeling “a great deal of psychological turmoil” following his decision to

leave. He credits psychotherapy with helping him “gain a post-Adventist sense of self.”

This experience was instrumental in his decision to become a therapist and influenced his

desire to work with former cult members.

Usefulness of the Systemic Lens

Approaching relationships and issues from a systemic perspective is one hallmark

of MFT teachings and practice. From a systems viewpoint, everything is interrelated, and

nothing occurs in a “vacuum.” All participants acknowledged the usefulness of this

perspective in treating cult-related cases. According to Participant B, a working

knowledge of systems theory allowed him to better conceptualize cultic indoctrination:

“Thought reform is really a way of manipulating systems theory to control others.” He

went on to say that understanding the context of why an individual joined a group and

knowing what factors made it likely is crucial to treatment. Similarly, Participant A

addressed her opposition to the idea of the “identified patient” and explained that families

often need a great deal of preparatory work to understand their role and “shift how they

are with the family member or each other to … make it possible for their loved ones to

even consider coming back.” She added that families may not realize the part they played

in “pushing their family member toward something else.” Participant C spoke to the same

phenomenon in his assertion that the family therapist is tasked with supporting the family

to “contain their anxiety” such that they avoid doing things that “push the individual

away from them into greater involvement with the group.”

Manifestations of Cult Trauma

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There was a general consensus among the participants that leaving a cult is

extremely traumatic, and the effects of doing so can take on multiple forms. Participants

A and B both spoke to the prevalence of PTSD symptoms in former members. Participant

A described a strong sense of loss, as people leaving a cult lose their community, along

with their “sense of purpose.” Cults provide a sense of surety for members, Participant C

said, so one challenge of treatment is helping the former member learn to “accept

confusion and not have the answer quickly.” According to Participant A, there is often

confusion about “what’s real and what isn’t” which often appears in former members’

“going through things they were taught and checking it out” to verify its accuracy. She

added that former members often “only know how to play the more submissive role” and

in turn only “feel safe” when someone “tells them what to do and what to think.”

As former members start to better understand tactics of cultic manipulation, they

may develop generalized sense of anger and mistrust, perhaps in an effort to combat what

they may consider to be an overly trusting personality that made them susceptible to cult

control in the first place. Participant A said that once former members begin to

understand the manipulation they underwent, they start to question everything and begin

having “trouble trusting people in positions of authority and trusting themselves to make

good decisions and not be vulnerable to this.” Participant C added that the “shattering of

belief can leave a person isolated, disoriented, unsure of reality, and unable to trust with

no clear sense of why.”

Participants B and C both mentioned “avoidance” as a symptom. According to

Participant C, the trauma is often “hidden”; he had “quite a few people come into therapy

for other reasons, unaware of how past membership in a high demand group has impacted
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 15

them.” Participant B spoke to avoidance as a long-term symptom of cult membership,

which may cause bitterness and a “disdain for all religion.”

Ambivalence is another issue mentioned several times. As Participant A

explained, people have a “dichotomy between the emotional self and the intellectual self

… where intellectually they can see that it’s a cult, but emotionally they’ve integrated

some of the fear-based teachings that most of these cults have.” For example, Participant

A spoke about a patient whose cult leader had told her that if she were to have a dream

about him, it would mean he was entering her mind while she was sleeping. This

emotional control is so strong that the patient would still “wake up thinking the leader

knows what I’m doing and I’m going to be punished” even if intellectually she knew

otherwise. Similarly, Participant B said patients of his will “at times know they were

manipulated and abused” but at other times “hate the therapist” and “experience moments

of believing their group’s belief system is the only truth.”

A related symptom is known as “residual loyalty,” which occurs when a former

member continues to act or speak in accordance with cult beliefs, despite claiming they

have given up the beliefs. Participant A’s discussion of the lasting effects of fear-based

teaching touches on this; she articulated that even someone who appears to be completely

recovered from membership may still be controlled by their fear. Participant B used an

example of a patient who shed her beliefs but continued to refuse watching movies or

listening to music that was prohibited by her cult leader. Similarly, Participant C

described that former members have a “complex relationship” to the group. He added that

it is helpful in therapy to “reclaim the positive” aspects of cult life, “as well as

remembering the negative aspects.”

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Necessity of Psychoeducation

When discussing techniques and interventions used with former cult members and

their families, one commonly cited technique was psychoeducation. Participant A

emphasized teaching the family about cults and mind control to help give them a better

understanding of how their loved one may have been susceptible to cult involvement.

Furthermore, she helps to coach families about “do’s and don’ts” of interacting with their

family member, explaining that if they are “critical and damning” they may push the

individual back into cult control. Similarly, Participant C discussed the importance of

helping families to learn patience and to stay connected to their loved one without “trying

to force a decision about group involvement.” Participant A added that once adult

children leave cults, their parents may need to learn how to give them some space,

“because parents will sometimes jump in as though they are like an infant again,” fearing

that they will be unable to make good decisions on their own.

Participant B said he encourages patients to use critical thinking and “help clients

explore alternative explanations of the mystical manipulation.” This can be done by

learning about the psychological explanations behind mind-control. Participant A spoke

to the importance of using psychoeducation based in cognitive behavioral therapy to help

the individual “understand that they got involved in a well-oiled machine of influence” so

they can rid themselves of “things they were taught about themselves that aren’t actually

true” and “shift their behaviors in the world.”

Qualities of the Therapist

Knowledge and awareness of cult groups and techniques is one of the most

important qualities for therapists working with former members and their families.
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According to Participant C, it is invaluable for the therapist to have an awareness of the

“types of issues presented by involvement with high demand groups” as well as a

familiarity with religions and their history. Additionally, he said knowledge of “various

forms of religious expression” allowed him to have respect and openness to “beliefs that

differ from [his] own.” Furthermore, understanding that belief systems often emerge

during the process of “psychological growth” helps him empathize with patients who are

current or former cult members. Participant A described “learning more every time [she]

meets with a new client.” She said there is a sense that you are “always training,” because

“there are new cults all the time,” “new techniques,” and “new reasons people get

involved in them.” For Participant A, experiential learning, like going to conferences,

speaking with other professionals (fellow therapists, attorneys, educators) who have

worked with this population, and even going incognito to known cult meetings has

greatly helped her in conducting her own therapy sessions with former members.

Participant B said that theoretical knowledge of the processes of thought reform, mind

control, and other manipulation techniques have given him a natural foundation for doing

this kind of work.

Another crucial characteristic for therapists in this field to have is authenticity. As

Participant B noted, “being charming is too much like a cult leader.” He cautions

therapists against recreating the cult leader-follower dynamic in the therapist-patient

relationship. Participant B also recommends “encouraging critical thinking” by providing

patients with information and alternative explanations but ultimately letting them

discover the answers for themselves. Participant C, who comes from a psychodynamic

background, employs a somewhat hands-off version of this by “providing a safe space”

FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 18

for patients to “tell their story and develop a different relationship to it.” In cases where

clients are still in the cult, Participant A explained, “they are usually pretty nervous and

defensive,” so she engages them in such a way to “make them feel very safe and

comfortable,” emphasizing that the therapy is non-forcible and simply “an invitation for

them to learn and to get more information than they were able to access while in the

group.” Participant A referred to the forcible deprogramming therapy performed in

decades past, saying “you don’t have to do it the way it’s been done before in order to get

someone out.” She added that the way she does therapy with members is “a whole other

way of operating with them that really takes support from you rather than force.”

DISCUSSION

Limitations

This study is not without limitations. The most glaring limitation is the small

amount of data due to the lack of participants. The study’s sample set came from a

specific population – family therapists who had expertise working with cult-related cases.

Due to limited time and resources, the study largely made use of convenience sampling

via the Internet. Since the web was the only source of potential participants, the sample is

limited to those who have specifically advertised themselves as fitting the criteria

necessary for the study. It is possible that the study has missed out on a large group of

family therapists in the field of cultic studies. This seems likely due to the fact that the

population found consisted of only seven individuals.

Furthermore, using a structured interview is necessarily limiting. Although

participants were invited to add any additional information they found relevant, it

remains that the overall interview questions framed the type of information collected.
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 19

Using a semi-structured interview and insisting on phone calls with participants rather

than offering an email option may have allowed for greater depth and flexibility of

responses.

Another limitation is that the restricted scope of this study only allowed for one

coder interpreting data. Because of this, the coding lacks interrater validity or reliability

and thus may be biased toward the one coder. A larger team of coders using a

standardized method of interpretation would have perhaps allowed for a more robust

understanding of the data.

Conclusion

Cultic groups have existed for decades and continue to flourish today. Research

has shown that their impact on individuals and their families can be devastating. While a

decent amount of research has shown a need for counseling with cult-affected families,

and has even offered suggestions for how this may look, no study until this one has

specifically addressed the experience and practice implications of marriage and family

therapists working with these populations. Data was gathered through structured

interviews with three family therapists who have experience with cult-related cases.

Several important themes arose from this data, including the role of therapists’ personal

experience, usefulness of the systemic lens, common manifestations of cult trauma,

necessity of psychoeducation, and important therapist qualities.

Although all participants were trained as family therapists, none specifically

addressed a preferred model of family therapy for this type of work. The breadth of

presenting issues today demands that family therapists practice eclectically, drawing from

multiple therapeutic orientations within and beyond the field of family therapy.
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 20

Furthermore, different families may necessitate different approaches; there is no one-

size-fits-all method of practicing family therapy.

Still, based on the data presented in this study, some orientations may be more or

less appropriate for cult-related cases. In particular, it seems that a form of experiential

family therapy calling for a charismatic, playful therapist may be poorly suited for cult-

involved families because of its similarity to the cult leader vs. member dynamic. Also, it

may be unwise to incorporate meditation or relaxation training such as breathing

techniques into work with cult victims, as these may mirror techniques used to more

easily indoctrinate them into the cult.

As this study’s data indicates, approaches borrowed from the broader field of

therapy like psychoeducation and CBT seem to be especially helpful with cult victims

and their families. In addition, based on other research presented earlier about family life

cycle influences on cult membership, it seems that family of origin work would work

well with this population. Particularly, the use of genograms and timelines could be

useful to demonstrate family dynamics and resources to the cult-involved family. In cases

where an individual feels guilty about having joined a cult, it seems it would be useful to

explore the systemic dynamics that may have made them more susceptible. In this way, it

no longer is the burden of the individual and instead can be conceptualized as a family

issue. Also, for individuals who feel they have lost their community after leaving a cult, it

may be useful to create a family ecomap so they can feel a greater sense of support

around them.

Self-of-the-therapist issues are also important to consider for family therapists

working with this population. Therapists may have to keep in check their own views,
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 21

positive and negative, about religion as a whole. It’s important to feel secure in this and

be able to see the shades of gray, as patients may alternatively glorify or demonize

religion. For family therapists especially, it may seem natural to strengthen the family at

the expense of disparaging the cult. However, for cult victims to feel validated, it is

important that the therapist can see the small silver linings within the cult. Taking a

strengths-based approach allows the therapist to take a more nuanced perspective and

pick out aspects of cult life that were positive. These nuggets of positivity can then be

capitalized on later in therapy to help cult victims integrate the experience into their

identities and move forward.

Family therapists have the benefit of a systemic lens that allows for a rich

perspective on these groups that is far from black and white. Given this broad view, it

seems reasonable that family therapists may see shades of cultic-type manipulation in

many modern-day groups that are not traditionally classified as “cults.” For example, the

terrorist groups Al Qaeda and ISIS, recovery groups like Alcoholics Anonymous, and

even university groups such as fraternities arguably have aspects that mirror cult groups.

It’s important for therapists to keep this in mind while also allowing patients to share

their experiences as they personally define them.

This data merely scratches the surface of family therapists’ work with cult-

involved families. Further research may better illuminate specific family therapy

orientations and considerations for use with this population. Cults and other manipulative

groups are not going away anytime soon. Hopefully, with greater awareness and

education, many more family therapists can feel equipped to do this necessary work.
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 22

References

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FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 25

Appendix A - Email Invitation Sent to Potential Participants

Dear Participant,

My name is Amanda Kay and I am a master’s student in the University of Rochester’s

Family Therapy Training Program as well as a student member of the International Cultic
Studies Association and the American Association for Marriage and Family Therapy. I
am inviting you to participate in my master’s project, a research study about the
experience of family therapists working with cult-involved individuals and families. I
have always had an interest in cults, but reading about the work you and your colleagues
have contributed to the field has only heightened my interest.

Through my review of the literature and the AAMFT website, I have selected seven
MFTs with the experience to serve as a subject matter expert on family therapy and cults.
I realize that your time is valuable. If you decide to participate in this study, you will be
given the choice to have a phone interview with me or you may participate via an email
interview that will include questions about how you came into working with this
population, therapeutic techniques used, practice implications, treatment goals, and client
outcomes. This interview will take roughly 30 minutes to complete. As a subject matter
expert in this field, you will be given the option to have your comments linked to your
identity or to remain anonymous.

Your participation in this study is completely voluntary. You are free not to participate or
to withdraw at any time, for any reason. If you'd like to participate or have any questions
about the study, please email me or contact me at 585-275-2272. My faculty supervisor
for the project is Carol Podgorski, PhD, LMFT, and she can be reached at
[email protected] or at 585-275-8307.

Thank you very much.

Sincerely,

Amanda Kay, BA, MFTT

University of Rochester
Family Therapy Services
FAMILY THERAPISTS AND CULT-INVOLVED FAMILIES Kay 26

Appendix B - Interview Questions

1. How did you come to find yourself working with cult-involved individuals and
their families?
2. Tell me about your family therapy training.
3. How has it prepared you for this kind of work?
4. What types of symptoms and issues do cult-involved families typically present
with?
5. What types of therapeutic techniques do you typically use with this population?
6. In what ways does trauma after leaving a cult differ from other types of trauma?
7. What are some challenges of working with cult-related cases?
8. In general, what are some of the therapeutic goals you set for cult-involved
families?
9. How do you prepare yourself, training-wise and emotionally, for this kind of
work?
10. Have you ever worked alongside an exit counselor?
11. What kinds of outcomes do you see or hope to see after a course of family therapy
with those in this population?