Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 83
recruits. Some drifted away during those times, but those who stayed and became the core
group developed an ever-increasing dependency on their leaders.
Transcendent Belief System
Humans create symbolic models, or belief systems, from which they organize their social
and psychological processes. Without these ―symbolic templates,‖ human behavior would be
too diffuse, without boundaries or guidelines. The power of any particular belief system
inheres in its ability to formulate social realities for its adherents (Geertz 1973). A belief
system, then, serves to mediate complex realities for the individuals who are drawn to it, or
guided by it.
A transcendent belief system, as used here, is one in which the symbol system provides a
template for going beyond the ordinary everyday reality it offers grand solutions by means
of authoritative concepts and persuasive imagery. It is transcendent in the sense that it
looks to, indeed predicts, a radical change—either progressive or reactionary—in the social
order (Giddens 1984). It not only holds forth a utopian vision, but also offers the actual
means by which to get to the new world (Smelser 1962). When that aspect is present, a
belief system becomes an ideology. ―Ideologies always assume that one idea is sufficient to
explain everything,‖ wrote Hannah Arendt in her classic work on totalitarianism (1951, p.
168).
To examine and analyze this particular dimension, I looked at the appeal of the message,
the moral imperative embedded in the beliefs, the sense of urgency and freedom, and the
responses to and consequences of crises and shifts in various tenets of the beliefs. The
Heaven‘s Gate belief system tended to be both transcendent and intensely ideological in
that it was a single-tracked, insular thought system. It could also be described as totalistic.
To the extent that members were true believers, they accepted the certitude with which
their respective leaders put forth, developed—and sometimes changed—aspects of the belief
system. For the most part, devotees accepted their leaders‘ points of view and adaptations
without question. When they did not do so, when they dared to question, individual
members (or groups of members) left (or were ejected from) the group.
There are two major components to their belief system. The first is a visionary component,
which consists of the transcendent ideal. It is illustrated in this quote from a follower: ―For
the first time in my life I have a firm faith that there is something higher.‖ The second
component is organizational and consists of the methodology for achieving the goal
embedded in the vision. This is exemplified in this quote from a devotee: ―We represent the
only way that exists that can offer anyone true freedom—liberation—from what binds
them.‖ These two components were intertwined and inseparable they upheld and
reinforced each other—one might say that together they sealed the fate of the believer.
The Heaven‘s Gate belief system was an amalgam of Theosophy and spiritualism. The two
originators drew on Nettles‘s metaphysical background (as a medium and follower of New
Age thought) and added a heavy dose of fundamentalist Christianity from Applewhite‘s
background (as the son of a Baptist preacher with years of seminary training). When The
Two needed to explain or justify a particularly strict regime or code of conduct, such as
separation from families, they turned to select scriptures from the Bible or New Age
precepts to bolster their own authority.
The foundation of the belief system was built around the idea that Ti and Do would be killed
by opponents (most likely the authorities), and three and one-half days later a spaceship
would arrive to lift them off to the ―Next Level,‖ or the ―Level Above Human.‖ The Two
dubbed this event ―the Demonstration‖ in that it was to demonstrate the truth of their
message. The Next Level was portrayed by them as an actual physical place, not a spirit
world as in other belief systems. They called it ―home.‖ To be saved, one had to follow these
recruits. Some drifted away during those times, but those who stayed and became the core
group developed an ever-increasing dependency on their leaders.
Transcendent Belief System
Humans create symbolic models, or belief systems, from which they organize their social
and psychological processes. Without these ―symbolic templates,‖ human behavior would be
too diffuse, without boundaries or guidelines. The power of any particular belief system
inheres in its ability to formulate social realities for its adherents (Geertz 1973). A belief
system, then, serves to mediate complex realities for the individuals who are drawn to it, or
guided by it.
A transcendent belief system, as used here, is one in which the symbol system provides a
template for going beyond the ordinary everyday reality it offers grand solutions by means
of authoritative concepts and persuasive imagery. It is transcendent in the sense that it
looks to, indeed predicts, a radical change—either progressive or reactionary—in the social
order (Giddens 1984). It not only holds forth a utopian vision, but also offers the actual
means by which to get to the new world (Smelser 1962). When that aspect is present, a
belief system becomes an ideology. ―Ideologies always assume that one idea is sufficient to
explain everything,‖ wrote Hannah Arendt in her classic work on totalitarianism (1951, p.
168).
To examine and analyze this particular dimension, I looked at the appeal of the message,
the moral imperative embedded in the beliefs, the sense of urgency and freedom, and the
responses to and consequences of crises and shifts in various tenets of the beliefs. The
Heaven‘s Gate belief system tended to be both transcendent and intensely ideological in
that it was a single-tracked, insular thought system. It could also be described as totalistic.
To the extent that members were true believers, they accepted the certitude with which
their respective leaders put forth, developed—and sometimes changed—aspects of the belief
system. For the most part, devotees accepted their leaders‘ points of view and adaptations
without question. When they did not do so, when they dared to question, individual
members (or groups of members) left (or were ejected from) the group.
There are two major components to their belief system. The first is a visionary component,
which consists of the transcendent ideal. It is illustrated in this quote from a follower: ―For
the first time in my life I have a firm faith that there is something higher.‖ The second
component is organizational and consists of the methodology for achieving the goal
embedded in the vision. This is exemplified in this quote from a devotee: ―We represent the
only way that exists that can offer anyone true freedom—liberation—from what binds
them.‖ These two components were intertwined and inseparable they upheld and
reinforced each other—one might say that together they sealed the fate of the believer.
The Heaven‘s Gate belief system was an amalgam of Theosophy and spiritualism. The two
originators drew on Nettles‘s metaphysical background (as a medium and follower of New
Age thought) and added a heavy dose of fundamentalist Christianity from Applewhite‘s
background (as the son of a Baptist preacher with years of seminary training). When The
Two needed to explain or justify a particularly strict regime or code of conduct, such as
separation from families, they turned to select scriptures from the Bible or New Age
precepts to bolster their own authority.
The foundation of the belief system was built around the idea that Ti and Do would be killed
by opponents (most likely the authorities), and three and one-half days later a spaceship
would arrive to lift them off to the ―Next Level,‖ or the ―Level Above Human.‖ The Two
dubbed this event ―the Demonstration‖ in that it was to demonstrate the truth of their
message. The Next Level was portrayed by them as an actual physical place, not a spirit
world as in other belief systems. They called it ―home.‖ To be saved, one had to follow these
