The red flags of a religious cult — and what it's like to escape one
"I own me." This sentence, comprised of three short words, seems inarguable. But when attorney and author Faith Jones says them aloud, as she does in her 2019 TED Talk and in her new book, "Sex Cult Nun: Breaking Away from the Children of God, a Wild, Radical Religious Cult," they symbolize a lifetime of experience, learning and healing.
Jones was born into and raised within the powerful Children of God, later known as the Family, a religious group founded by her grandfather David Berg. She, like her parents and everyone else in their peripatetic community, was expected to be obedient and to distrust outsiders. It was, perhaps inevitably, a climate rife with abuse and exploitation. That Jones struck out on her own, attending Georgetown University and eventually becoming an attorney, is a testament to her internal strength and resolve. That she has since made it her mission to empower other women to similarly claim ownership of their lives is remarkable.
Salon spoke to Jones recently about her memoir, and her lessons in creating healthy boundaries and recovering from the unimaginable.
This conversation has been edited and condensed for clarity.
I want to start with this mantra of yours, this mission of yours, that you discuss in the book. What does it mean when you say, "I own me?"
"I own me" is recognizing that I have a property right in my body. My body is my sole property, which means like other property, nobody gets to tell me what to do with it. Without my express permission, nobody gets to access it. Nobody gets to enforce their will on me without my willing, free, unpressured permission. To me, that was such a revolutionary concept because I had grown up being told directly my whole life that my body was not my own. That it belonged to God, but really they meant it belonged to the group, and they got to tell me what to do with it. When I figured this out, that was the key for me to understand what had gone wrong in this group and in so many of these organizations, whether religious or family or governmental, where they try to take away our right of ownership in our body.
The way that you discuss the difference between what you were told but what your gut was telling you is something that not just people who grew up in cults can relate to. Being told that what you feel is not right. "Don't trust yourself, we're going to tell you what you feel." Talk to me about how you came to that understanding, and the people along the way who helped you trust yourself.
Learning to trust yourself is a continuing journey for all of us, especially for people who've experienced abuse and exploitation. That's one of the hardest lessons that we have to come to terms with, trusting ourselves. That is one of the reasons why this framework is so powerful because I believe it gives us the tools to understand and to trust that, if I'm feeling pressured, if I'm feeling a certain way, then I already know that's a red flag, that this is a violation. Something is happening here.
That's critical, because we're so used to being told that what we feel isn't true. So we try to keep trying to dismiss it instead of accepting it. One of the biggest issues we have is creating healthy boundaries when you've grown up without having boundaries, or when those boundaries have been violated. That's really what this framework is about — helping us who are recovering, but helping society in general, because these are the foundational principles of all society.
Later on in the book, you step back and look at your parents to get clarity on where they were coming from — because of what they brought to their parenting experience in this really, really strange environment. To see these patterns and where they come from, and to know that they don't come out of nowhere is important. How do you get to that place, though? Particularly for those who are survivors — to distinguish between understanding and distancing — because you've had to set those boundaries.
I've been on this journey of healing for many years, and there were certain things that were key turning points for me in that. One of the things that I read was Alice Miller. She's a psychologist, and she wrote a great book called "The Drama of The Gifted Child" and other work like that, where she looks at the effects of this type of abuse and where it comes from and how it persists generationally. Oftentimes abusers are people who have also been abused. That enabled me to take a step back and look at that, and say, "I can see where they're coming from, but I don't want to continue that pattern." That is the key responsibility of each of us, to step up and say, "Okay, I see what happened. I see my parents and the maybe abusive patterns that they had. It probably came from their parents and so on, but I am my own person and I get to step forward and say, it stops here. I get to work on the change in myself."
Writing this book, I spent hours interviewing my parents and other people to make sure my memories were accurate and details were correct. That was one of the interesting things I learned writing this book, just hearing more of the background stories to some of these things that happened. It gave me an even clearer understanding of things that I didn't really understand about them, their past experiences, what it was like for them in the moment they were going through. For instance, with my mother had basically left me for two months when I was a baby.
I was like, "How could you do that? How could anyone do that to their baby?" Understanding what had happened to her and how she had been threatened she could lose me if she didn't submit to this helped shift my mindset. Oftentimes, we're trapped in the narrative we know. Taking that time to explore it more can also bring us a kind of release because our reality is our story, the story we tell ourselves.
Your story is so unique, and yet, the scale was shocking to me. The number of people involved, the global scope of it, was huge.
Yes. Something like over 10,000 members, but thousands more moved in and out of the group over forty, fifty years. But it's much bigger than that. I talked to so many of my friends, men and women, who grew up in normal society and many, many have experienced child sexual abuse. Many have experienced some form of sexual assault, rape, sexual harassment, control. So many have experienced abusive beatings from their fathers or father figures.
The cult didn't start this. The cult took things that existed in society and it created a microcosm and an isolation and a validation that allow people to take it more to an extreme. But this stuff exists throughout society, which is why I'm so passionate about saying these are the principles we need to get really clear on and understand. That's the only way we can kind of inoculate people against these type of cults and anywhere in society where we say, "Hey, are they trying to get you to give over your body, your free will? Are they using manipulation? Are they trying to get you to give over your creations and saying you don't own this? Are they violating these principles?" Red flag, right?
People involved in these cults at the higher levels, or involved in these power dynamics in abusive relationships as the antagonists, don't see themselves as villains. The question that a lot of people reflexively ask of the victims or of the survivors is, "Well, why did you stay?" without understanding the escalation. Without understanding, "This was also the person who was caring for me. This is also the person who I was dependent upon." That's a crucial element, whether it's a cult or a marriage or a job.
You said something really important. These people don't see themselves as that. In fact, they see themselves as very, very good. "I am this great, good person. I am this prophet. I am hearing from God." They have this vision of themselves. Most people in the world, they don't see themselves as bad or evil, even murderers and serial killers have this vision of somehow, "I'm doing this for a greater, a better, higher purpose." Which is why you need a standard and principles. Because when you can take it, you can say, "Hey, I'm hearing from God, and God tells me to do this thing." If it's a violation of one of these principles, you already know, I'm in the wrong boat right away.
What happened to my mother, for instance. She joined this group. It wasn't a sex cult when she joined. It was this biblical missionary group that was out to save the world. It demanded extreme sacrifice and loyalty from its followers. But the sex stuff came in quite a few years later. It was seeded in slowly into the indoctrination of the people by my grandfather. He didn't just change overnight. He presented all of these letters, preparing his followers' minds over a year to get them into a place, prepping them for this.
I interviewed cult survivor Daniel Barban Levin recently, and he said, "Nobody joins a cult. They join a group of friends." Nobody signs up for an abusive relationship either. Nobody says, "I'm going to start a relationship with this person because this seems like someone who will really, really hurt me."
So let's talk about those principles. Whether you are in a group or in a one-on-one relationship, there are some of these red flags that you need to be thinking about and have top of mind.
It's first stating, "I own my body. It's my sole property." Therefore I own what I create with it, whether it's my services or products or invention. And then once I create something — and this is a constitutional right — I have the right to contract. I have the right to make a deal to exchange.
I think one of the main things that gets violated is there are five elements of any good exchange or contract. One of the main elements of this is something called no undue pressure. Because what is blackmail? It's blackmail when you apply undue pressure to somebody. For instance, in the group, I was subjected to pressure to have to have sex with other members where I really didn't want to, but I was told that I had to for God, or to avoid punishment basically.
When you coerce somebody into doing something through either implicit or direct threats, that is not a free choice. That is not a free exchange. You violated one of those principles. In that particular case that could even be considered rape. And then the final element is the effect. What is the impact? How much responsibility do I bear for impact beyond my direct control? My grandfather, how much responsibility does he bear, not just for the children that he molested himself, but for espousing those ideas in such a way that other people did that as well.
So that principles, and the red flags are: They put it always in very noble terms, that your body is for service or instead of saying, "You own you. You get to choose. You have free choice, and as long as your choice is not violating other people's rights, that's fine." Nobody gets to tell you who you are and what you need to do. That is your choice.
There's another thing, how vulnerable you make yourself in this story and your realization that, "What happened to me, that's called rape." For a lot of people, when they have that dawning, it's not necessarily because someone has jumped out of a bush in a dark alley. It's well after the fact. It's so important for someone reading that to understand that's often what it's like.
I think that's true. I think people who experienced child abuse are the same, they don't realize it until much later what happened to them and what was taken from them. As to how I get through it, there's a few resilience techniques which really helped me to come through it in a different way, that I used without realizing what I was doing. But also I didn't just sit around. I went after healing and happiness like a bulldog.
I was like, "I'm not going to suffer. This is not what life is for. Life is to grow." So yeah, bad stuff happened to me and I'm going to figure out how to heal in myself. That's what I did. I talk about some of the most powerful techniques that I used to heal and to recover. I wrote a guide for women called, "I Own Me." Talking about those experiences, talking about this framework and how learning to see ourselves and our bodies in a different way, really helps. There are certain psychological techniques that I used. I was helped with therapy to do certain healing processes that really helped to clear out I think some of the residual trauma locks that were in there.
Even after recognizing what had happened to me, I did not think of myself as a victim. That wasn't the role I wanted. That wasn't the part I wanted to play. I could say, "This bad thing happened to me, but here I am taking control of my life. This is my life now." I wasn't going to live in that story. I didn't talk about it all the time. In a healing process, it's one thing to bring it up and go through it, which you need to do, to access it. Some people don't do the healing because they're too afraid to access it, but you don't have to keep living in that story. You get to write a new story. And that's what I decided.
Going back and writing this book was tough, because you don't only have to write your most painful experiences once. You go over them a hundred times because you edit them and then edit them again and then edit them again. Every time I was like, "Oh no, I do not want to read that chapter again." I wouldn't have done it if it wasn't that I had a bigger purpose in this. This is really just a vehicle to express what happens when we, as a society, as a group, as individuals don't have clarity on what are these fundamental principles of human integrity.
What's the phrase you used? "Twenty-three years of in indoctrination doesn't disappear in an instance." I love that line, because it's true. Tell me a little bit about what it looks like now that you're doing this work and you're living within your own identity now.
The thing is, I think we get to change identities. I've done it a number of times in my life. We get to write our own story and our identity. When I initially thought about writing the story, I had thought, "We just had such a crazy life, it would be kind of interesting to write the story." I was more thinking of it from a perspective of wanting to show people who didn't have much that they could still achieve and do well. I became a lawyer and I work for some of the top law firms, and I wanted them to show them that path didn't have to be their story.
But as I grew and developed and healed and learned, I created the framework and began this journey of writing this book. All of these stories that I didn't think I was going to tell or write, especially not in such detail, were really the story that needed to be told. Even now, it's daunting because I've always been a very private person. But I think if it can help people to reconcile some of their own experiences, then it's worth it to me.
At the end, you make it clear that the other members of your family have made different choices and gone on very different paths. There isn't just one story from an experience like this, you can go in so many different directions from it.
That was why I tried to really stick to my story and my experiences, because each person who goes through this is affected differently. Each person has their own journey, their own story. My own family members, fortunately are all in their own stages of recovery from this, but they have learned and grown. My parents have as well. My mother, when I taught her this framework, had a lot of really good conversations. It gave her a lot more clarity on what had happened to her in the family. what some of those practices were, clearly defining what was wrong with them. When you don't have that framework in your mind, it's going to be hard to define exactly what was wrong.
Until you have the language to really articulate your experience, it is very, very hard to identify it. That's what this book is about. It's a very personal story, but it is also a guide for other people who are looking at their experiences and going, what is the word for this? What is the language for it?
This is why I want to get these principles taught in schools and to young people and in colleges and to people who've experienced abuse, because it does give them the language to express themselves. To say, "No, this is not what I want." To have a conviction that they are right. And also to say, "Well, this happened to me and it was wrong because..." It gives us the language to communicate about these topics and even gives us the language between men and women to communicate about these topics in a way that men appreciate. It allows us to talk about it. I think that's very important, whether it's in the corporate environment, talking about sexual harassment, but also in our schools, to teach children these principles so that they have the words.
What do you hope now for this book? Where do you want to see this book go in terms of who's going to read it and who's going to learn from it?
I hope that each person who reads it, if there's somebody who suffered some kind of abuse like this, that it can give them strength and insight. And if they haven't, that it will give them insight into what other people go through and then understanding perhaps things that have happened to friends or relatives. I hope that this is a door and a gateway to helping us to have bigger conversations about this stuff, particularly things like child abuse.
I think women and sexual harassment, while this is not solved, it's been brought much more to the forefront of human consciousness. But still a lot of stuff about children and how they are treated as property is not really discussed I think in the way it could be. My own personal work I'm doing now is both to help people achieve emotional independence and freedom through understanding these principles and other types of techniques.
A big part of what I am teaching now as well is, how do we create economic stability and freedom? My mother left the group for a while when I was a child and we were basically homeless for some time. She couldn't support us. So often the reason that people stay in bad environments, relationships, controlling groups, is they don't have a way economically to care for themselves outside. You both need to have the emotional freedom and understanding of what is true, and then you need to have the economic tools to be able to take care of yourself. Those are the two pillars that I'm working on, helping to share with people who are coming out of experiences like this.