1977 07 00 American Behavioral Scientist - Vol 20 No 6 - Balch

Magazine Overview

Title: AMERICAN BEHAVIORAL SCIENTIST
Issue: Vol. 20 No. 6
Date: July/August 1977
Publisher: Sage Publications, Inc.
Country: United States
Language: English

This issue features the article "Seekers and Saucers: The Role of the Cultic Milieu in Joining a UFO Cult" by Robert W. Balch and David Taylor of the University of Montana. The article delves into the phenomenon of UFO cults, particularly focusing on the notorious case of Bo and Peep, whose followers famously disappeared in Oregon in 1975.

Seekers and Saucers: The Role of the Cultic Milieu in Joining a UFO Cult

Introduction The paper begins by noting the recent surge of interest in UFO cults and highlights the article's focus on redefining the role of the 'seeker.' It points out the puzzling finding that affective ties between converts and group members appear unnecessary for conversion, and discusses the group's lack of ritual behavior.

The Rise of Cults in the 1970s During the early 1970s, the United States experienced a resurgence of religious interest, with cults and sects drawing inspiration from non-Western traditions or rejecting established Christian doctrines. Groups like the Unified Family and the Children of God were accused of "brainwashing" and "psychological kidnapping" due to their rapid growth and transformative effects on members.

The Bo and Peep Cult Case The cult led by a couple known as Bo and Peep captured national attention in the fall of 1975 when over 30 people disappeared in Oregon after attending a lecture about flying saucers. Bo and Peep, who called themselves "the Two," claimed to offer eternal life in "literal heavens" and to be members of the kingdom of heaven who had taken human bodies to help mankind.

Prescription for Salvation and Recruitment Bo and Peep's prescription for salvation was rigorous, requiring followers to abandon friends, families, jobs, and possessions. They lived a spartan existence, traveling the country in small "families" and camping. They believed that followers would be taken to heaven in UFOs after undergoing "Human Individual Metamorphosis," a "chemical and biological change" that would result in indestructible bodies. Within seven months, the cult may have attracted as many as 150 followers, with over 100 recruited in just four meetings. Notably, decisions to join were often made quickly, sometimes after less than six hours of contact, leading to media speculation about brainwashing, which the authors argue is incorrect.

The Metaphysical Seeker and the Cultic Milieu The authors propose that understanding the decision to join Bo and Peep's cult requires examining the perspective of the "metaphysical seeker," whose outlook is shaped by a "religious underworld" or "cultic milieu." This milieu includes the occult social world and the metaphysical subculture.

Data Collection The researchers acted as hidden observers, traveling with several families for seven weeks and later interviewing 31 ex-members across various states. They employed "snowball" sampling to locate former members, conducting informal interviews.

Cult Membership Demographics Most members were in their early twenties, with ages ranging from 14 to 58. While initially balanced in gender, more men were recruited during the study period. A significant minority had attended college, and their median occupational status was low, reflecting their youthfulness and preference for personal freedom over routine.

Social Organization of the UFO Cult The cult was a loosely organized collection of seekers held together by the charismatic appeal of Bo and Peep. They traveled and held public meetings, limiting encounters with the outside world to structured situations for survival needs like food and gasoline. Members rarely explained their affiliation or mentioned Bo and Peep to outsiders.

The Metamorphic Process and Partnerships To accelerate the "metamorphic process," Bo and Peep assigned partners, usually of the opposite sex, as the basic unit of social organization. The purpose was to develop "friction" and awareness of human qualities to overcome. Sexual relationships and friendships were discouraged as they hindered this process. After some time, Bo and Peep went into seclusion, dividing the cult into "families" of about 14 members, each headed by spokesmen. However, these roles were often replaced by a more democratic arrangement.

Family Autonomy and Recruitment Each family was autonomous, traveling and holding public meetings independently. Some meetings were successful in recruiting new members, even without the presence of Bo and Peep. The cult was highly individualistic, emphasizing each member's need to establish a "direct psychic connection" with the next level, a process called "tuning in."

Absence of Ritual and "Energy Drain" There was an absence of ritual in the UFO cult, except for brief periods when members tuned in before meetings. Bo and Peep discouraged helping each other with everyday tasks, viewing it as an "energy drain" and an impediment to confronting and overcoming one's human nature.

Sectarian Flavor and Epistemological Authoritarianism The group had a strong sectarian flavor, characterized by "epistemological authoritarianism," where Bo and Peep claimed authoritative and privileged access to the Truth, presenting their message as the "only way off the top of the mountain."

Becoming a Member of the UFO Cult The recruitment process was highly structured. Potential members attended meetings, usually held in places like "head shops" or health food stores. After the presentation and a question-and-answer period, interested individuals were invited to a secret follow-up meeting. The process was designed to avoid "hard-sell" tactics.

Indoctrination and Socialization New members were taken to a "buffer camp" for socialization, which involved informal discussions around the campfire. The process was low-key, with an emphasis on spending time alone with partners to "get in tune with the next level." Interaction between new and old members was limited.

Limited Affective Ties and Rapid Conversion A significant feature of the recruitment strategy was the limited interaction between cult members and potential recruits. Prospective members decided to join based on a few hours of highly structured interaction, rarely establishing close affective ties beforehand. They learned little about the cult's day-to-day existence, as Bo and Peep refused to answer practical questions.

"Instant Converts" and Commitment Even after joining, new members received little social support. The buffer camp was often distant, requiring members to find their own way there as a test of commitment. The study contrasts this with sociological literature emphasizing "cult affective bonds" as necessary for joining, noting that Bo and Peep recruited effectively without this condition. The authors distinguish between "verbal converts" and "total converts," arguing that "intensive interaction" is needed to transform the former into the latter. However, they suggest the role of intensive interaction may be exaggerated, as new members were most likely to drop out early due to loneliness or difficulty cutting ties with the outside world.

The Social World of the Metaphysical Seeker The authors challenge the notion that social scientists have overemphasized affective bonds in recruitment due to the perception of cults as deviant organizations. They argue that if a seeker lives in a milieu where the movement's assumptions make sense, joining can be a logical extension of their spiritual quest, even without prior social ties.

The Protean Style Drawing on Lifton's concept of the "protean man," the authors describe members as adopting a "protean style" characterized by experimentation and shifting allegiances, driven by a "strong ideological hunger." Many members described themselves as spiritual seekers who had previously explored various spiritual paths, likening their quest to a "bumper car ride through a maze of spiritual trips."

Lifestyle and Ideological Hunger Members frequently moved, had few material possessions, and weak emotional ties to conventional life. They were often disengaged from social and political issues, with many being remnants of the counterculture seeking personal freedom. One member described giving up his record collection, tools, and relationships as part of his ongoing quest.

Recurring Themes and Editorial Stance

The recurring theme throughout the article is the unique nature of conversion to UFO cults, particularly the Bo and Peep group. The authors challenge conventional sociological theories that emphasize affective ties and intensive social interaction as prerequisites for joining such groups. Instead, they highlight the importance of the "metaphysical seeker" and the "cultic milieu" in understanding recruitment and conversion. The article suggests that for individuals already predisposed to spiritual exploration and seeking alternative belief systems, joining a cult can be a logical step in their personal quest, independent of strong social bonds within the group. The editorial stance appears to be analytical and sociological, seeking to explain the phenomenon of cult joining through the lens of individual motivations and the broader social and cultural context of the 1970s.

This document contains excerpts from an article titled 'Seekers and Saucers' by Taylor Balch, published in the 'AMERICAN BEHAVIORAL SCIENTIST'. The excerpts focus on the characteristics of individuals who join UFO cults, particularly the group led by 'Bo and Peep'. The analysis delves into the motivations, social backgrounds, and belief systems of these 'seekers'.

The Role of the Seeker in the Cultic Milieu The article begins by describing the members of Bo and Peep's UFO cult, noting that for some younger members, the material aspects of life in the cult were not significantly different from their previous experiences. Some members had been part of other nomadic or counter-cultural groups. Even those who made substantial material sacrifices were not strongly attached to their possessions, often having gradually divested themselves of them before joining. The 'protean style' of followers, characterized by weak attachments to outside relationships, is highlighted as a factor making individuals available for membership. Those with strong ties to jobs, families, and community positions are less likely to join than single males with fewer possessions and a desire for change.

The concept of the 'seeker' is central to understanding the cultic milieu. This milieu is described as a loosely integrated network of individuals searching for metaphysical truth, where the seeker is respected for their pursuit of learning and growth. Members are avid readers of various metaphysical philosophies and often spend their time discussing topics like psychic research and flying saucers. The quest for Truth is seen as an individual process, with many paths leading to the goal.

Lifton's concept of the 'protean man' is used to describe the seeker's processual identity, which changes continuously. For ex-members interviewed, their cult membership was defined as a positive 'growth experience,' a rationalization for their choices. The article notes that many members received support from friends and family when considering joining, even if those individuals were skeptical. Seekers also marry, have children, and socialize their offspring into this milieu, often being raised within occult or metaphysical traditions.

The article suggests reformulating the image of the seeker from a 'personally disoriented searcher' to one who is 'socially oriented to the quest for personal growth,' with seekership constituting a positively valued social identity.

Bo and Peep's Appeal to Subcultural Values Bo and Peep's message, though sounding bizarre to outsiders, was grounded in the existing metaphysical world-view of seekers. It blended metaphysics with Christianity, integrating beliefs in flying saucers, reincarnation, and the resurrection of Jesus. Recruits found that Bo and Peep articulated many things they already knew but had never put together in that way. The cultic milieu is epistemologically individualistic, acknowledging multiple paths to spiritual enlightenment. In this context, the rapid changes in the world, from space exploration to advanced technology, make individuals more open to possibilities like spaceships from heaven.

While not all seekers were immediately convinced, they often set aside their doubts. The 'willing suspension of disbelief' is presented as an essential part of a genuine spiritual quest. Bo and Peep's 'process' was framed as a unique 'Human Individual Metamorphosis,' emphasizing the individual's transformation and connection to a higher level. This process was seen as an individual journey, with no two experiences being the same.

Bo and Peep also appealed to the value of personal growth, viewing the universe as a place where life evolves to higher consciousness. Earth was compared to a school, and human advancement through lifetimes was a key concept. They suggested that by abandoning the past and connecting to the next level, seekers could accelerate their growth, even towards becoming an androgenous being. Perfection was seen as stagnation; growth was life.

The Subcultural Basis of Motivation to Join The value placed on personal growth within the metaphysical social world is a key motivator for joining UFO cults. The prevailing image of a religious seeker is often one who experiences crises before joining a cult to cope with problems. Many members of the UFO cult had experienced 'psychic deprivation,' a spiritual vacuum, before joining. However, the article critiques social scientific studies that focus too heavily on personal problems, arguing they ignore how psychic deprivation is generated by the role of the seeker itself. The more one searches, the more questions arise, making the goal of spiritual enlightenment elusive.

Seekers are attuned to coincidences, believing that nothing happens by chance and that everyday events hold hidden meanings related to their cosmic plan. Many ex-members reported a series of coincidences that convinced them of Bo and Peep's message. For example, a woman in Arizona experienced a thunderstorm and a vision of an open doorway, which she later connected to the cult's teachings about an 'open doorway in the heavens' for leaving the planet via UFOs.

Metaphysical teachers, including Bo and Peep, often exploit the seeker's insecurity by presenting obscure teachings that students are reluctant to question, fearing they will reveal their ignorance. Bo and Peep compared their followers to 'twelfth graders' ready to 'graduate from the planet,' implying that others were still at a lower level of understanding.

The Absence of Conversion in the UFO Cult Members of the UFO cult are described as not being 'converts' in the traditional sense, which involves a radical reorganization of identity. Instead, they defined 'the process' as a logical extension of their ongoing spiritual quest. Unlike members of other religious groups who might view their past negatively, Bo and Peep's followers tended to look favorably on their pasts, seeing the cult's information as clarifying previous experiences. Disillusionment with the cult was marked by changes in speech, with cult-specific jargon disappearing and emphasis shifting to personal growth from the experience.

Most ex-members viewed Bo and Peep, despite any perceived misguidedness, as having accelerated their spiritual growth by helping them overcome attachments. The 'process of becoming' was emphasized as the path, akin to the Tao, and a continuation of teachings from various spiritual figures. The key was freedom from attachments.

Paradoxically, the openness that allowed seekers to join also facilitated their departure. Some ex-members stated that Bo and Peep themselves were not important, but rather the information and growth they facilitated. The belief that even a charlatan might offer something valuable was prevalent; one member stated that even if the message was a hoax, they would still have grown.

Becoming a member of the UFO cult was a reaffirmation of their 'seekership' rather than a rejection of one identity for another. The article concludes that strong social support from existing members is most crucial when a radical substitution of belief systems is required, suggesting that for this cult, the absence of intense social interaction between members and potential recruits was not necessarily a fatal flaw.

Conclusion The recruitment pattern of Bo and Peep's UFO cult underscores the importance of studying religious cults within their social and cultural context. The process of becoming a member is influenced by the social milieu from which members are drawn and the extent to which membership requires a transformation of social identity. The article notes that while deviant to the outside world, a religious cult may not be seen as deviant within the social world of the metaphysical seeker. Norms within this milieu encourage open-mindedness and discourage condemnation of others' beliefs. For seekers with few social commitments and material possessions, the restraints against joining a deviant cult are lessened, and motivation is often generated by social-psychological forces within the cultic milieu.

Notes Notes provide background information on Bo and Peep, including their previous lives as a music professor and a nurse, and their establishment of a metaphysical center. They also discuss the difficulty in estimating the cult's size, with estimates ranging from 150 to 1,500 members at its peak. The authors explain their decision to join the cult as hidden observers for pragmatic and methodological reasons, as members were often guarded with reporters.

Recurring Themes and Editorial Stance The recurring themes in this document are the nature of 'seekership' within metaphysical subcultures, the psychological and social factors that motivate individuals to join UFO cults, and the process by which these cults recruit and retain members. The editorial stance is analytical and sociological, examining the phenomenon from the perspective of social science research, using concepts from sociology and psychology to explain the behavior of cult members and leaders. The article emphasizes the importance of understanding cults within their specific social and cultural contexts, rather than solely focusing on individual pathology.

This issue of the AMERICAN BEHAVIORAL SCIENTIST, Volume 19, Issue 860, published between 1975 and 1976, focuses on sociological research related to religious movements and cults, with a particular emphasis on UFO cults. The primary article, "Seekers and Saucers," by R. W. Balch and D. Taylor, details their experiences and methodological approach to studying such groups.

"Seekers and Saucers" by Balch and Taylor

The article begins by describing the authors' decision to join a UFO cult as hidden observers. This approach was chosen due to the sharp contrast observed between the cult's daily life and how its members presented themselves externally. Their judgment was supported by this contrast, as noted in their previous work (Balch and Taylor, 1976a).

The pragmatic considerations for this research method dovetailed with their ethnographic methodological orientation. They cite Barkun (1974) on the rarity and importance of 'inside' perspectives in the study of millenarian movements, contrasting this with the more common external studies. The works of Festinger et al. (1956) and Lofland and Stark (1965; Lofland, 1966) are highlighted as conspicuous exceptions that made significant contributions to the study of religious movements.

Beyond gaining access to the 'backstage region' of the cult, as described by Goffman (1959), the authors believed their hidden observer status would allow them to understand the world through the eyes of the cult's followers, Bo and Peep. This 'inside' knowledge proved invaluable several months later when they conducted more open interviews with former members. Their prior immersion helped focus their questions and fostered excellent rapport, a stark contrast to another social scientist who had unsuccessfully attempted to study the same cult.

Notably, the authors encountered no hostility when they revealed their 'true' identities before interviews, and no one refused to be interviewed because of the deception. The ex-members even invited them to contribute a chapter to a book about the cult being written by former members.

As of the writing of this article, the UFO cult was still in existence. Bo and Peep had rejoined their followers sometime in early 1976. Following their return, the cult ceased recruiting and became highly secretive, largely disappearing from public view. These changes were further described in another paper by Balch and Taylor (1977).

References

The issue includes an extensive list of references, indicating the scholarly context of the articles. Key references cited include:

• Balch, R. W. and D. Taylor: Their own works are frequently cited, including "The metamorphosis of a UFO cult" (1977), "Salvation in a UFO" (1976a), and "Walking out the door of your life: becoming a member of a contemporary UFO cult" (1976b).
• Barkun, M. (1974): *Disaster and the Millennium.*
• Buckner, H. T. (1965): "The flying saucerians: an open door cult."
• Campbell, C. (1972): "The cult, the cultic milieu, and secularization."
• Ellwood, R. S., Jr. (1973): *Religious and Spiritual Groups in Modern America.*
• Festinger, L., H. W. Riecken, and S. Schachter (1956): *When Prophecy Fails.*
• Glock, C. Y. (1964): "The role of deprivation in the origin and evolution of religious groups."
• Goffman, E. (1959): *Presentation of Self in Everyday Life.*
• Lifton, R. J. (1970): "Protean man."
• Lofland, J. (1966): *Doomsday Cult.*
• Lofland, J. and R. Stark (1965): "Becoming a world-saver: a theory of conversion to a deviant perspective."
• Mann, W. E. (1955): *Sect, Cult and Church in Alberta.*
• Mills, C. W. (1940): "Situated actions and vocabularies of motive."
• Richardson, J. T., R. B. Simmonds, and M. W. Harder (1972): "Thought reform and the Jesus movement."
• Travisano, R. V. (1970): "Alternation and conversion as qualitatively different transformations."
• Wallis, R. (1975a, 1975b, 1974): Works on Scientology, cult transformation, and the development of cultic movements.
• Yinger, J. M. (1970): *The Scientific Study of Religion.*
• Zablocki, B. (1971): *The Joyful Community.*
• Zygmunt, J. F. (1972): "Movements and motives: some unresolved issues in the psychology of social movements."

Recurring Themes and Editorial Stance

The recurring themes in this section of the journal revolve around the sociology of religion, specifically the study of new religious movements, cults, and millenarian groups. The editorial stance appears to be one that values rigorous, empirical research, including qualitative methods like participant observation and hidden observation, to understand the internal dynamics and external perceptions of these groups. There is a clear emphasis on building upon existing sociological theories and studies in the field, as evidenced by the extensive bibliography. The journal promotes a critical yet objective examination of these phenomena, aiming to contribute to a deeper sociological understanding of belief systems, conversion processes, and organizational change within religious movements.