In her thought-provoking book, *Cults Like Us: Why Doomsday Thinking Drives America*, Jane Borden challenges our preconceived notions of what a cult truly is. Often, when we hear the word “cult,” we picture a group of idyllic young people, perhaps swaying in a sunlit meadow, caught up in a euphoric dance, reminiscent of a scene from a Hollywood film. However, Borden asserts that this romanticized image is far from reality. Instead, she meticulously explores the insidious roots of cult ideologies in American culture, revealing a much darker and more complex narrative.
From the arrival of the Pilgrims aboard the Mayflower in 1620, American society has been steeped in a tradition of puritanical beliefs that many would now consider cult-like. Borden notes that these doomsday ideologies didn’t simply fade away; they morphed into the very fabric of American identity. “It informs our suppositions about American identity and our very understanding of the immutable self,” she writes, suggesting that these beliefs underpin every vote, purchase, and social media post we make. Like fish oblivious to the water they swim in, we navigate a culture rich in cultic thinking without even recognizing its presence.
The evolution of the term “cult” itself is telling. Originally derived from the Latin word *cultus*, which referred to any religious practice, the modern connotation is laden with negativity, evoking imagery of deception, abuse, and charlatanism. Borden elaborates, “Today, ‘cult’ carries strong valences of deception, abuse, and charlatanism,” highlighting the shift toward viewing these groups as harmful rather than benign. This transformation is significant given the context of the First Amendment, which has fostered an environment conducive to the growth of non-traditional groups. What were once fringe organizations—such as the Christian Scientists and Jehovah’s Witnesses—have gained legitimacy and recognition as established religions, allowing them to reap the benefits of tax-exempt status.
Despite these shifts in perception, the prevalence of cult-like groups is alarming. Borden estimates that there are now approximately 10,000 such organizations across the United States. This statistic reveals a broader cultural tolerance for extreme belief systems that, while not unique to America, are more readily accepted within its borders. Unlike many other societies, the American landscape is rife with spaces that allow for the proliferation of these ideologies, often characterized by a charismatic leader, a sense of exceptionalism, and a doomsday narrative.
An essential tactic employed by cult leaders is the creation of an external enemy. Borden writes, “When cult leaders, con artists, grifters, demagogues, dictators, domestic abusers, or other selfish dillweeds wish to manipulate or exploit others, all they need to do is raise the specter of an outside enemy.” This strategy not only solidifies loyalty among followers but also creates a sense of urgency and purpose. Borden emphasizes that virtually any adversary will suffice for these leaders, as the goal is to unify members against a perceived threat.
The historical examples Borden provides illustrate the absurdity and manipulation often inherent in cults. Take, for instance, Arthur Bell, the leader of the California-based Mankind United cult in the 1930s. He convinced over 14,000 followers to relinquish their finances to combat the so-called ‘Hidden Rulers,’ whom he blamed for global calamities, from wars to famines. Borden astutely notes that cults and conspiracy theories share a familial bond; they often intertwine, feeding into one another’s narratives. “Cults and conspiracy theories are kissing cousins,” she writes, highlighting how fear of the elite has been a rallying cry for demagogues throughout American history.
The manipulation of fear is not only a tactic for recruitment but also a means for personal gain. As Borden points out, many leaders prioritize their own interests over the well-being of their followers, bending the truth or outright lying to cultivate fanaticism. “Voter feelings are all that matter to a demagogue,” she states, underscoring the troubling implications of unchecked deception in a society that is increasingly polarized.
Ultimately, Borden urges readers to consider the underlying issues at play. “The issue is the card trick, not the ideologies themselves,” she concludes. In doing so, she invites us to reflect on the broader implications of how easily we can be swayed by charismatic figures and their narratives—whether they manifest in cults, political movements, or social trends.
In a world where the line between truth and manipulation grows ever thinner, *Cults Like Us* serves as a vital reminder of the power of belief and the persistent dangers of doomsday thinking. By understanding the historical roots and contemporary manifestations of cult-like ideologies, we can better equip ourselves to recognize and resist the alluring yet perilous calls to fanaticism that surround us.
