Bounded Choice: True Believers and Charismatic Cults Book

Case studies of two American cults: Heaven's Gate and the Democratic Workers Party (DWP), the latter of which the author herself participated in. The cults had different worldviews insofar as Heaven's Gate wanted its members to abandon their earthly bodies and aspire to their next life in outer space, while DWP sought political revolution on this planet; nonetheless, the internal systems of control over cult members were similar. Lalich says of DWP: "Invariably, new members were instructed to rewrite their class histories, sometimes more than once. The goal of this reframing process was to get new members to view and accept their personal histories from the correct political standpoint ' that is, from the Party's point of view." (pp. 171-172)

The idea of "bounded choice" is that the cult member lives in a highly regimented system in which they appear to themselves to choose freely while it appears to outsiders that they are only choosing whatever the cult wants them to choose. This kind of research is behind it:
"My ideas have been strengthened by drawing from primary works in the field ' for example, Max Weber's analysis of charisma as a relationship of power, not simply as attractive and compelling traits supposedly inhering in certain individuals; John Lofland's typology of conversions as a breakthrough model exhibiting the important fact that not all conversion experiences are generated in the same way; Lofland and Rodney Stark's elucidation of the significance of 'affective bonds' during the cult conversion; and Rosabeth Moss Kanter's treatise on the significant role of commitment in group settings. Building on these classic texts and others, I broadened my reach to include other sociological theories, organization theory, and the social psychology of influence. To show how structure and the individual interact, I call on Anthony Giddens's structuration model. To understand better how choice is constrained, I look to Herbert Simon's theory of bounded rationality. To demonstrate consequences for the individual in this context, I rely on Lifton's concepts of doubling and personal closure, as well as on his work on revolutionary immortality to explore the leadership dilemma. My intention in building the bounded choice model is to contribute analytic tools that I hope will reshape our understanding of this provocative area of study." (p. 7)
She outlines "four interlocking structural dimensions that make up the framework for the social dynamics found in cults," namely: the relationship between the charismatic leader and the followers; a belief system that offers a path to salvation; explicit, concrete rules for group participation; and a more nebulous group culture through which people influence each other and adapt themselves to the group. (p. 17)

She concludes: "Closed thinking and self-sealing systems take hold in myriad everyday contexts. Respect for authority, duty and self-sacrifice, dedication to an ideal, and service to others are widespread mores of our culture. Not surprisingly, they were also central to the formation and evolution of both the DWP and Heaven's Gate. * * * The more we can learn about the social and individual forces that can bring someone to that place of ultimate self-sacrifice for a cause, the better off we all are." She asks "why we, as humans in search of meaning and purpose, so often thrust aside our sense of self, personal integrity, and clear thinking for the sake of some lofty, often elusive offering." (p. 263)

The writing was clear and the historical topics are interesting. Two lines of inquiry not included in the book would have made it more valuable to me. First, to what extent do all humans find ourselves acting out "bounded choice" because of the constraints of our worldviews and social mores? It seems to be a broad epistemological and anthropological question that isn't limited to the small, intense groups known as "cults." Everyone has constraints because of the frameworks we're given and the limits of our power and knowledge to move beyond them. Second, why did these cults ever appeal to anyone? The way Lalich describes their belief systems and social regulations makes them appear, at least to me, as abusive scams from the very beginning. I understand that there is typically a process by which new members are attracted to cult leaders and gradually assimilate themselves into the fold, but I'm still not sure exactly what attracts them in the first place, since the belief systems and social regulations on offer are distinctly unattractive to me.