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Abstract
This thesis explores thirty-two individuals’ experiences of involvement in Siddha Yoga. Such groups have often been labelled as cults and accused of ‘brainwashing’ their followers. The conceptualisation of affiliation as brainwashing has been influential within the helping professions, including psychology, counselling and social work. However, this conceptualisation is not supported by empirical research on cults, or what have become known as New Religious Movements (NRMs). The research problem which this thesis addresses therefore is: ‘If a brainwashing model of affiliation does not give an adequate explanation for cult/NRM involvement how else might it be understood?’
A primary objective of this study was to inform the helping professions, in particular social work. A secondary objective was to add to knowledge about Siddha Yoga Practice in Australia, which no other study had addressed, and thereby to add to the growing understanding of NRMs in Australia. The study applied a qualitative research framework, informed by grounded theory, ethnography and phenomenology and used a purposive sampling technique. Materials were collected by semi-structured in-depth interviews, participant observations and field notes, and analysed with the assistance of NVivo data analysis computer software.
This study found that the conceptualisation of affiliation as brainwashing fails to account for the variety of individuals’ experiences of involvement in Siddha Yoga. Moreover, the findings highlight that involvement in regard to attraction, affiliation and disenchantment is not helpfully understood by adopting a ‘brainwashing’ model and could be better understood through the lens of the sociology of religion, including studies of the experiences of those in mainstream religions.
One implication of the findings for social work and other helping professions is that existing approaches to interpersonal helping could be used with individuals who seek assistance after leaving a NRM. For social work, this thesis also adds to the growing knowledge of the diverse religious orientations in the wider community. Such knowledge can enhance social work education, practice and theory in relation to social work's diverse client population.