Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 85
as one of my ―children.‖ It will ―cost‖ them everything of this world—which
they will desperately desire to be quickly rid of.
Immediately upon joining the group, members were to choose new names. At first, they
took Biblical names later, their names changed and were reduced to symbolic ones, with
three letters in the first syllable, followed by ―ody.‖ In their writings and in his exit video3,
Do explained that the ―ody‖ names were considered diminutives: ―These‖ (as he referred to
his followers in a neutral and distanced tone) are ―young‘uns, children of God, children of
the Next Level,‖ he explained. Thus, the transition to being students carried with it another
identity shift, a regressive one. Students were thought of—and thought of themselves—as
children, younger, inexperienced, and learning. Their task was to get themselves ready for
space travel and for acceptance by the Next Level. The rules only got more severe as weak-
willed, disinterested, and skeptical followers drifted away or were ejected from the group.
As resistance dwindled, the pressures of the mechanisms of conformity and control were all
the more effective.
Ti and Do were always clear about being in charge, although their leadership style was one
that relied primarily on indirect methods—for example, explaining what they thought about
something or what they were going to do, and then telling their followers that it was up to
them to decide for themselves what they were going to do yet, all the while it was quite
clear what the preference was. That particular leadership tactic set up what might be called
the illusion of choice, for, indeed, followers knew exactly what was expected of them if they
wanted to remain students in this particular Class. Ironically, alongside the indirect
leadership method were plenty of rules and regulations for practically everything, from the
exact diameter of a breakfast pancake to the exact amount of toothpaste to put on a
toothbrush. Errors and backsliding were handled through criticism sessions called ―slippage
meetings.‖ The process was not easy, and students clung together in their determination to
succeed. Ridding themselves of any semblance of individuality was a main task, as was
purging their minds of any tendency to question or to challenge.
Systems of Influence
In relation to the final dimension of the social structure, I examined and analyzed group
norms, peer influence and modeling, and commitment. The push to conform was very
strong in this group, but in some ways not too different from the norms of conformity found
throughout our society. The specifics of this particular context—the ideas, their appearance,
their language, the deference to Ti and Do—may seem odd to the outsider, but such
conformism is rampant everywhere, as citizens flock to buy the latest fashion or ―hot‖
product or kowtow to their boss or their political leaders. It is the very normalcy of that
behavior that made it easy for Ti and Do‘s followers to go along with the program. Yet the
specifics of this program were excessive and very strict. The Heaven‘s Gate systems of
influence can be characterized by rejection and self-renunciation.
One former member explained that at all times students were to ponder, ―What would my
Older Member have me do?‖ when considering how to behave or react in any activity. An
important factor of social influence in this group was the fact that at the time of the group‘s
formation, both leaders were in their mid-forties and were quite a bit older than most of
their followers, who, for the most part, were in their twenties when they were recruited. In
that sense, The Two played a parental role, and often fit the part. In interviews after the
suicides, one long-time member who had left several years before made the point that
when he and his ―Classmates‖ became followers, Applewhite did not look like a ―bug-eyed,
bald-headed fanatic,‖ as seen in the media clips taken from his exit video rather, this
follower noted that originally both leaders had soft, gentle appearances and were ―just like
your folks, only nicer.‖
as one of my ―children.‖ It will ―cost‖ them everything of this world—which
they will desperately desire to be quickly rid of.
Immediately upon joining the group, members were to choose new names. At first, they
took Biblical names later, their names changed and were reduced to symbolic ones, with
three letters in the first syllable, followed by ―ody.‖ In their writings and in his exit video3,
Do explained that the ―ody‖ names were considered diminutives: ―These‖ (as he referred to
his followers in a neutral and distanced tone) are ―young‘uns, children of God, children of
the Next Level,‖ he explained. Thus, the transition to being students carried with it another
identity shift, a regressive one. Students were thought of—and thought of themselves—as
children, younger, inexperienced, and learning. Their task was to get themselves ready for
space travel and for acceptance by the Next Level. The rules only got more severe as weak-
willed, disinterested, and skeptical followers drifted away or were ejected from the group.
As resistance dwindled, the pressures of the mechanisms of conformity and control were all
the more effective.
Ti and Do were always clear about being in charge, although their leadership style was one
that relied primarily on indirect methods—for example, explaining what they thought about
something or what they were going to do, and then telling their followers that it was up to
them to decide for themselves what they were going to do yet, all the while it was quite
clear what the preference was. That particular leadership tactic set up what might be called
the illusion of choice, for, indeed, followers knew exactly what was expected of them if they
wanted to remain students in this particular Class. Ironically, alongside the indirect
leadership method were plenty of rules and regulations for practically everything, from the
exact diameter of a breakfast pancake to the exact amount of toothpaste to put on a
toothbrush. Errors and backsliding were handled through criticism sessions called ―slippage
meetings.‖ The process was not easy, and students clung together in their determination to
succeed. Ridding themselves of any semblance of individuality was a main task, as was
purging their minds of any tendency to question or to challenge.
Systems of Influence
In relation to the final dimension of the social structure, I examined and analyzed group
norms, peer influence and modeling, and commitment. The push to conform was very
strong in this group, but in some ways not too different from the norms of conformity found
throughout our society. The specifics of this particular context—the ideas, their appearance,
their language, the deference to Ti and Do—may seem odd to the outsider, but such
conformism is rampant everywhere, as citizens flock to buy the latest fashion or ―hot‖
product or kowtow to their boss or their political leaders. It is the very normalcy of that
behavior that made it easy for Ti and Do‘s followers to go along with the program. Yet the
specifics of this program were excessive and very strict. The Heaven‘s Gate systems of
influence can be characterized by rejection and self-renunciation.
One former member explained that at all times students were to ponder, ―What would my
Older Member have me do?‖ when considering how to behave or react in any activity. An
important factor of social influence in this group was the fact that at the time of the group‘s
formation, both leaders were in their mid-forties and were quite a bit older than most of
their followers, who, for the most part, were in their twenties when they were recruited. In
that sense, The Two played a parental role, and often fit the part. In interviews after the
suicides, one long-time member who had left several years before made the point that
when he and his ―Classmates‖ became followers, Applewhite did not look like a ―bug-eyed,
bald-headed fanatic,‖ as seen in the media clips taken from his exit video rather, this
follower noted that originally both leaders had soft, gentle appearances and were ―just like
your folks, only nicer.‖
