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From: BarbaraSchwarz@excite.com (Barbara Schwarz)
Newsgroups: alt.religion.scientology
Subject: The "atrocity tales" of ex-Scientologists
explained by the professor.
Date: 21 Aug 2003 09:36:22 -0700
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Once again, don't kill the messenger.
I think Prof. Kliever looked through the show that is put on by those
that leave the orgs, but he did not investigate the intelligence part,
people sent in the orgs, that never were Scientologists, that had the
purpose to move up in the church management and then to go out and to
attack.
What kind of stupid people stay decades long in a religious community
as executives and suddenly "wake up" and see that they supported the
"false cause". What is the matter with those people? What kind or
embarrassing slow thinkers are they anyway? Their behavior make a lot
more sense by looking into that they never were Scientologists, but
secret service agents under cover destroying the religion.
I am convinced that for example Gerry Armstrong, Jesse Prince, Arnie
Lerma (and many others) were criminal infiltrators, never
Scientologists. Gerry, Jesse, and Arnie, what's up with you guys? What
are you, the infiltrators or the apostates? But according to the
professor, being an apostate isn't exactly a compliment either.
Barbara Schwarz
Borrowed from the www.religiousfreedomwatch.org:
The Reliability of Apostate Testimony
About New Religious Movements
(cont)
IV.II. TACTICS OF RE-ENTRY
Disengagement from former religious associations and activities is
only half the process of renouncing one's faith in a new religious
movement. The apostate, whether voluntary or coerced, faces the more
formidable tasks of returning to the dominant culture and of
reformulating a new identity and worldview. Re-entry seldom means
simply returning to one's previous lifestyle and worldview before
joining a new religious movement. The "prodigal" son or daughter
returns as a different person, bringing a whole set of experiences
that must somehow be explained and integrated into a new psychological
and social situation. This transition is often influenced by family
systems, social networks, religious groups, educational institutions,
and anti-cult organizations. Not surprisingly, the influence of these
groups profoundly colors the apostate's interpretation of past
religious activities and associations.
Regardless of the manner of their leave-taking, apostates must take
account of both their earlier conversion to and subsequent separation
from a non-traditional religious movement. They often receive the
self-justification they are seeking from anti-cult organizations or
fundamentalist religious groups, both of whom provide them with the
brainwashing explanations to rationalize their sudden adherence and
equally sudden abandonment of a new religious movement. The
information provided by these groups is usually highly negative and
heavily biased against the organization left behind. More precisely,
these groups furnish them a lingua franca for telling their stories of
seduction and liberation. Numerous social scientists have pointed out
that these biographies of "cult survival" are highly stylized accounts
that betray the influence of borrowed scenarios of captivity and
liberation -- each account a rehearsed story of social isolation,
emotional manipulation, physical deprivation, economic exploitation,
and hypnotic control. These "atrocity tales" serve both to excuse the
individual apostate as well as to accuse the new religion of
irrational belief and immoral behavior. They also feed and form public
perceptions of the new religions as dangerous threats to religious
freedom and civil order. Given this negative press, even those
apostates who do not fall under the direct influence of anti-cult
organizations or fundamentalist religious groups are often influenced
by their negative portrayals of the religion they have left behind.
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