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Cult Behavior

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Why Individuals Conform to Cult Behavior
Jesse A. G. Oakes
Social Psychology ~ Fisher College

Why Individuals Conform to Cult Behavior

When answering the question why and how do individuals conform to cult behavior, one will perhaps better understand this scenario along with how it takes place by remembering and referring to the fundamentals of persuasion. Accomplished through not only the Central Route of persuasion, containing the critical content, but also the Peripheral Route lending to the acceptance and trust of the individual viewed as the leader, messenger, through superficial cues. In association with these fundamentals, it is important to realize the individual being drawn into a cult, more than likely has existing personal circumstances, which places them in a fragile state, which allows them to be more easily preyed upon. When speaking of the word “cult”, as individuals we each have a personal opinion of the word and what it means. However most if not all make a judgment and apply it to a group generally in regards to belief and/or practices in the realm of religion. Another reference, specifically, Merriam-Webster.com the word “cult” is defined as formal religious worship, a system of religious beliefs and ritual, great devotion to a person, idea, object, or movement. Research conducted by Margaret Singer, Ph.D. and reported in Psychology Today (January, 1979), encompassed individuals who were involved with cults, and later left either on their own accord or with assistance from outside influences. The research showed that the individual enticed into the cult world typically comes from middle or upper class families, are an average age of 23 years, has completed two or more years of college, and has experienced periods of depression, confusion, and meaningless of life. (Singer, 1979). The individual

experiencing such feelings is provided with a solution of how to alleviate themselves of such feelings through a new environment encompassing and supplying ready-made friendships and decisions about careers, dating, sex, and marriage, and they outline a clear "meaning of life." (Singer, 1979). In providing friendships and a clear meaning of life, intense relations are formed which highlight an idea or a leader, resulting in total obedience, exclusion of family, outside contacts, rigid moral judgment, and restricted sexual behavior of the member. A member is recruited and indoctrinated into the environment through the use of sophisticated techniques for inducement and behavior change.

Beginning with the basic fundamentals of persuasion the easiest way to change someone’s attitude is to make a persuasive communication. Cults utilize both the central route as well as the peripheral route in delivering its message. With the realization that the “potential” cult member is having difficulties in his/her life, while experiencing feelings of depression and confusion, along with an outlook of having a meaningfulness life, it is not surprising that a message providing a solution, along with the visual and emotional feelings of group camaraderie, acceptance, and closeness initially draws in an individual. Once in the cult setting, the group repeatedly stresses the messages of being the only true believers, the leader being anointed, and shows excessive zealousness, unquestioning commitment to the leader, “as truth, as law”. (Langone, 2012) The group becomes all encompassed with the new member which inadvertently severs ties between the member and biological family, outside contacts, making the cult the

persons everything. Typically cults partake in long hours of prayer, chanting, mediation and lengthy repetitive lectures, again playing upon what we are taught from birth, that it’s important to respect legitimate forms of leadership. (Kassin, 2011) The core of the member is influenced and controlled through manipulation, exploitation, and mind altering practices. Soon the leader/group is playing upon the rule of reciprocity, which unspokenly makes a person feel they need to repay another’s kindness, feeling obligated to reciprocate acts of kindness at a future time. (Cialdrin, 1985) Once the individual is completely submerged in the cult lifestyle, the new member views this as an indirect reciprocity, which is now viewed as “I help you and somebody else helps me” (Kassin, 2011), entangling every aspect of an individual’s life and being which is contained within the cult group.

The leaders of such groups maximize the manner of persuasion. Beginning, with a show of all-encompassing knowledge, which most likely will not be questioned by the new comer as they do not have the answers, therefore are preyed upon through the message. The central route of persuasion is influenced by the strength and quality of the argument, therefore a confused, lost individual, who has no direction, is overcome with the additional appearance of “togetherness”. The peripheral route of persuasion is a process of superficiality, everyone looks happy, depend upon each other, have loving relations, and a promise of eternal life. Who wouldn’t want what is being shown? Once encompassed in the group and way of life, the leader interjects other tactics to keep members in line and on track with the group’s overall mission. Within society we are all taught not to question parents, elders, and superiors, questions and doubt simply are not

allowed, and are most likely answered through inducing shame upon the individual. All communication tactics eventually evolve to a feeling of powerlessness to leave the cult due to psychological social pressures from peers and leaders, as well as fear of retaliation from the group. How an individual comes to belong to such a group is predominately dependent upon his/her own personal well-being, outlook, and state of mind at the time. The individual then remains in this setting after many days, months, years because they either truly now experience a feeling of belonging and clarity, induced by tactics of brainwashing, shame, true loss of identity without the group, and / or feelings of powerlessness, or retaliation from the group.

References

Cialdrin, Robert B. Ph.D. (1985). Influence. International cultic studies association. Retrieved from http://icsahome.com/infoserv_respond/by_studyguide.asp?topic=tpcol_cults101

Kassin, Saul, Fein, Steven, & Markus, Hazel Rose (2011). Social psychology. Belmont, CA: Wadsworth, Cengage Learning.

Langone, Michael D., Ph.D. (1996). Clinical updates on cults. Psychiatric Times, July 1996. International cultic studies association. Retrieved from http://icsahome.com/infoserv_respond/by_studyguide.asp?Subject=Clinical+Update+on+Cults#More

Langone, Michael D., Ph.D. (2012). Characteristics associated with cultic groups – revised. International cultic studies association. Retrieved from http://icsahome.com/infoserv_respond/by_studyguide.asp?Subject=Characteristics+Associated+with+Cultic+Groups+%2D+Revised#More

Merriam-Webster. (2012). Encyclopedia britannica. Retrieved from http://www.merriam-webster.com/dictionary/cult

Singer, Margaret T. Ph.D. (1979). Coming out of the cults. Psychology Today, January 1979. Retrieved from http://www.factnet.org/node/778

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