The Formula for Condemnation
Academics have studied the “atrocity story”—the testimony related by a former “cult” member (also known as an “apostate”), telling of their experience in their former group typically in the form of an expose—and have discovered they follow an identifiable pattern.
Stuart A. Wright, an American sociologist, author, and Assistant Dean of Graduate Studies and Research at Lamar University, asserts that the apostate narrative follows a predictable pattern, in which the apostate utilizes a “captivity narrative” that emphasizes manipulation, entrapment and being victims of “sinister cult practices”. He also writes that despite the popular literature and lurid media accounts of stories of “rescued or recovering ‘ex-cultists’”, empirical studies of defectors from NRMs “generally indicate favorable, sympathetic or at the very least mixed responses toward their former group.”[1]
Bryan R. Wilson, Reader Emeritus of Sociology of the University of Oxford, says “Sociologists and other investigators into minority religions have thus come to recognize a particular constellation of motives that prompt apostates in the stance they adopt relative to their previous religious commitment and their more recent renunciation of it. The apostate needs to establish his credibility both with respect to his earlier conversion to a religious body and his subsequent relinquishment of that commitment. To vindicate himself in regard to his volte face requires a plausible explanation of both his (usually sudden) adherence to his erstwhile faith and his no less sudden abandonment and condemnation of it. Academics have come to recognize the ‘atrocity story’ as a distinctive genre of the apostate, and have even come to regard it as a recognizable category of phenomena [A.D. Shupe, Jr., and D. G. Bromley, "Apostates and Atrocity Stories", in B. Wilson (ed.), The Social Impact of New Religious Movements, New York, Rose of Sharon Press, 1981, pp. 179-215.]” [2]
Wilson states “The apostate is generally in need of self-justification. He seeks to reconstruct his own past, to excuse his former affiliations, and to blame those who were formerly his closest associates. Not uncommonly the apostate learns to rehearse an ‘atrocity story’ to explain how, by manipulation, trickery, coercion, or deceit, he was induced to join or to remain within an organization that he now forswears and condemns.”[3]
“The apostate typically represents himself having been introduced to his former allegiance at a time when he was especially vulnerable—depressed, isolated, lacking social or financial support, alienated from his family, or some other such circumstance. His former associates are now depicted as having prevailed upon him by false claims, deceptions, promises of love, support, enhanced prospects, increased well-being, or the like. In fact, the apostate story proceeds, they were false friends, seeking only to exploit his goodwill, and extract from him long hours of work without pay, or whatever money or property he possessed.”[2]
“Thus, the apostate presents himself as ‘a brand plucked from the burning’, as having been not responsible for his actions when he was inducted into his former religion, and as having ‘come to his senses’ when he left. Essentially, his message is that ‘given the situation, it could have happened to anyone’. They are entirely responsible and they act with malice aforethought against unsuspecting, innocent victims. By such a representation of the case, the apostate relocates responsibility for his earlier actions, and seeks to reintegrate with the wider society which he now seeks to influence, and perhaps to mobilize, against the religious group which he has lately abandoned.”[2] Read Wilson’s full discussion from where these extracts have been taken.
The Validity of the Formula
Scholars such as David G. Bromley, Anson Shupe, and Brian R. Wilson challenge the testimonies of apostates, who crying the word “cult” with stories often so compelling and frightening are just accepted as true by society and the media without question. One can almost imagine a similar situation centuries ago when a disgruntled former affiliate could conduce a woman before the establishment by simply accusing her of being a “witch”, and immediately bring upon her a terrible stigma—being able to use a known effective social weapon even for their own personal ends.
Wilson found that hostile ex-members would invariably shade the truth and blow out of proportion minor incidents, turning them into major incidents. Bromley and Shupe discuss “captivity narratives” that depict the time in the group as involuntary and point out that the apostate is likely to present a caricature of his former group. Massimo Introvigne, president of CESNUR, found in his study of the New Acropolis in France, that public negative testimonies and attitudes were only voiced by a minority of the ex-members, who he describes as becoming “professional enemies” of the group they leave.[1]
Wilson states “Neither the objective sociological researcher nor the court of law can readily regard the apostate as a creditable or reliable source of evidence. He must always be seen as one whose personal history predisposes him to bias with respect to both his previous religious commitment and affiliations, the suspicion must arise that he acts from a personal motivation to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim but subsequently to have become a redeemed crusader.” [2]
“Others may ask, if the group is as transparently evil as he now contends, why did he espouse its cause in the first place? In the process of trying to explain his own seduction and to confirm the worst fears about the group, the apostate is likely to paint a caricature of the group that is shaped more by his current role as apostate than by his actual experience in the group”—David G. Bromley, Anson D. Shupe, Jr. and J.C. Ventimiglia, “The Role of Anecdotal Atrocities in the Social Construction of Evil,” in Bromley and Richardson, Brainwashing Deprogramming Controversy, p. 156
In a 1997 interview with Time Magazine, Gordon Melton (a research specialist with the Department of Religious Studies at the University of California) asserts that anti-cult figures give too much credence to the horror stories of “hostile” former cult members, which he says is “like trying to get a picture of marriage from someone who has gone through a bad divorce.” [4]
References:
1. Wikipedia’s page on Cults: http://en.wikipedia.org/wiki/Cult
2. Wilson, Bryan R. (1994). Apostates and New Religious Movements. Oxford, England, UK.
3. Wilson, Bryan R. (1992). The Social Dimensions of Secretarianism: Sects and New Religious Movements in Contemporary Society. USA: Oxford University Press. p.19. ISBN-13: 978-0198278832.
4. Bonfante, Jordan (1997). ‘Apologist’ Versus ‘Alarmist’. Santa Barbara, USA. Time Magazine Vol. 149 No. 4: http://www.time.com/time/magazine/1997/int/970127/religion.apologist.html
Read the firsthand 
When I read about apostate testimonies, it reminds of the chapter “The Psychological Song” from “Revolutionary Psychology” by Samael Aun Weor.
It’s about the tendency some people can have, much like some apostates, to justify themselves and carry on and on in self pity about good they have been how bad other people are and how under appreciated or badly treated they have been. And they sing their “song” detailing their complaints to anyone who will listen.
Samael Aun Weor explains that self consideration can be behind this and I find it interesting that scholars have noticed a similar trait in the way apostates are in need of “self justification”. It’s interesting how similar these observations are.
Samael Aun Weor points out how much this tendency blocks inner progress. One line I really like from the chapter is where he writes: “If we want to radically transform ourselves, we need to sacrifice our own sufferings”.
I find that line really profound, and putting it into practice a fundamental (however difficult) part of the Gnostic work. I guess it’s just a bit beyond some people though.
I can really appreciate that Mr. Wilson has pointedly identified and described so well not only the typical contents of, but also the reasons and motivations behind the famous “testimonies” of former adherents of a group. In my experience, I have observed this going on all the time, and can see as well in myself with various theories and beliefs, etc. I had been involved with in the past how it would be so easy to go along with these inner motivations and give such a testimony or story to those around me so as to absolve myself of any responsibilty related to my thoughts and beliefs at the time and the corresponding actions and results.
Jordan
P.S. That’s always been one of my favourite chapters of Revolutionary Psychology Matthew.
“Others may ask, if the group is as transparently evil as he now contends, why did he espouse its cause in the first place? In the process of trying to explain his own seduction and to confirm the worst fears about the group, the apostate is likely to paint a caricature of the group that is shaped more by his current role as apostate than by his actual experience in the group”
Powerful article, and some excellent observations made by scholars too.
“Others may ask, if the group is as transparently evil as he now contends, why did he espouse its cause in the first place? In the process of trying to explain his own seduction and to confirm the worst fears about the group, the apostate is likely to paint a caricature of the group that is shaped more by his current role as apostate than by his actual experience in the group.”
I have seen this very thing happen in many apostate testimonies – people claim to be smart and independent thinking, and yet somehow formerly they were naive and gullible enough to be “ensnared” by some “dangerous cult”; or they claim that the specific organization they condemn is insignificant, poorly attended, badly managed, a failure in their eyes, etc. and yet some short while ago they were willing and content participants in that very organization, and moreover, were even somehow “ensnared” by it… Why should someone with such a fickle mind now suddenly be viewed as a credible source of information? This and the many other contradictions just don’t add up to me, and I think this article and the research therein properly outlines the actual inner motivations of apostate theories.
This always stood out to me too, Jenny. The contradictions in these types of testimonies is always puzzling. It’s like some people can’t make up their mind—was it a worthy cause they participated in or a dangerous cult; were they duped in a moment of weakness or were they clever and strong enough to manage to escape? The story really changes depending on how it’s twisted.
I can certainly see how people can start out with gnosis with a lot of enthusiasm, practicing a lot and gaining experiences left and right because of it, but then losing hope and faith in it as they lose momentum or direction in their efforts. I think everyone in gnosis goes through this.
However, upon losing momentum and faith, some gnostics reassess what they are doing, pray for guidance from above, watch their dreams and days for any revelations, and make new efforts to feel the spiritual in their lives. However, I’ve also seen gnostics who went further in their lost faith by getting more and more negative, swaying from states of depressed self-pity to resentment of all the ‘other’ factors that have put them in such misery.
All of these gnostics I’ve mentioned above, I’ve seen in myself. The only reason that I have stuck with it and haven’t became an ‘apostate’ is because I am still able to be honest with myself and understand that I don’t know everything. When I fall into miserable states, I’m getting better and better at bouncing back by looking for inspiration and guidance that will help me gain understanding and make the efforts to get the answers I need. Like this, I make small steps forward, gaining more and more understanding on my own individual path towards happiness and peace.
I think sometimes we forget when we get too self-absorbed that very little is ever given for free. If we want spiritual experiences or higher understanding of any kind, we have to work for it, making whatever sacrifices we need to pay the price for it. Spiritual beings don’t look down at depressed, miserable, resentful people and go “awwwwww….poor one, let me give you one on the house”. If that were the case, our depression would be even harder to overcome since we’d be getting rewarded for it! Furthermore, we don’t get real spiritual experiences just because we believe we deserve it…only fake ones.
I don’t think there is anything humble or spiritual about blaming others for our own miseries. We are ultimately responsible for everything that happens in our lives. If people became apostates of a religious organization because they independently made efforts to see it clearly without any tinge of negativity, that would be one thing. But when virtually every apostate is made out of resentments and self-deceit, I can’t take what they have to say very seriously.
Great points Michael, I agree. Thanks for that.
Well said Michael.
It is a fine line to tread and easy to become disillusioned and blame others as you say.
There is nothing like a dose of self honesty to keep one’s feet on the ground.
Thanks for that, Michael. I can really relate & totally agree.
I can relate too. Definitely that self honesty and self responsibility is so crucial and beneficial spiritually, and keeps you grounded. Otherwise you get a world where everyone blames others and feels justified in seeking to settle scores, and that hasn’t brought much peace to humanity.
Another very well written piece.
Despite or even bearing in mind the recent events that have transpired this article points to matters that strike broadly at the tendencies of society throughout history to ostracize and vilify that which is different and more importantly that which disrupts the status quo. It is unfortunate in many senses that Gnosis has since its beginning, well the beginning of the Christian Era borne the brunt of this, with people seeking to mobilize public opinion through fear in order to justify their actions and/or gain control.
Cult like heresy of times past when labelled immediately conjures dark images irrespective of factual evidence and sets people against one another.
Matthew’s comments on Samael Aun Weor’s opinion on these matters are very appropriate.
@Matthew – thanks for pointing out that chapter from Samael, it’s a definitely good read and it makes me want to go over it again
I really appreciated the quote you wrote:
“If we want to radically transform ourselves, we need to sacrifice our own sufferings”.
I find also that it’s a very key point to the spiritual work – dwelling in any lower emotions (sadness, depression, self-justification, anger) will bring us down, and take us away from reality, like making us live on auto-pilot while we are reliving that specific event that brought us down – we may even justify going over and over it, talking about it. But it’s just a trick of the egos and in a weird way it is very difficult to go against it, hence why the word ‘sacrifice’ is used. It can be almost painful to go against these lower emotions.
Yet, I’ve found that when I’ve done it, I had the taste of its opposite – a higher emotion coming over me, like love, peace, bliss. And it makes it all worthwhile.
And one thing I may add is that the memory of feeling higher emotions like love, peace and bliss stays with me – It feels that it goes to the root of what I am and imprints itself so that I can remember it to continue fighting to feel more of it.
Anyway, great article
Great points you bring up Geraldine. Your description is the exact same thing I’ve experienced, how if you dwell on negativity or get caught up in self-pity even for a little while, it really is like going on auto-pilot. All of a sudden those emotions take over your reasoning, it’s like being hypnotized, they’re so strong. In that sort of state there’s no way to be in touch with reality.
I’ve found too that to sacrifice those lower emotions brings an amazing freedom, peace, and objectivity.
Thanks for your insights Geraldine and Dara, I’ve experienced similar things too. I’ve found it doesn’t bring much happiness to yourself or others to bear resentment and seek retribution. Thankfully there is an an alternative, as the Gnostic teachings highlight.
It’s wonderful to be able to break out of lower states and the actions they bring. It takes some courage and letting go of the self pity that keeps you there but it’s definitely worth it – you end up much happier
Great article very interesting, i found it surprising that a study has been done on this subject and how there is a common trend in the way they act
Thanks for this great article – it is incredibly well researched and written. It paves the way for a better understanding for many people.