Nearly everything written about radeniye before the twentieth century was written by people trying to stop it. Investigators, prosecutors, missionary priests and journalists produced the descriptions, and they produced them for a purpose. The literature accordingly carries a heavy freight of accusation, most persistently the charge that the assemblies ended in sexual license, which was levelled at the Khlysty for two hundred years and repeated as fact in a great deal of writing that is otherwise sober.
Laura Engelstein's work on the Skoptsy, which reads the imperial judicial archive against itself, makes the methodological point plainly: a confession extracted under investigation, in a system that already knew what it expected to find, is evidence about the investigation as much as about the sect. Some of the reported detail is corroborated by the sectarians' own hymns and letters, and some of it is not corroborated by anything.
So the honest description is narrower than the colourful one. That these groups met in secret, sang their own hymns, moved ecstatically in a circle, and prophesied is well attested from multiple directions including their own writings. The lurid additions are not. The atlas describes the practice at the level the evidence supports and names the limitation rather than reproducing a two century old accusation as though the passage of time had settled it. Both movements were effectively extinguished under Soviet rule, and no continuing community practises radeniye today.