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control. No member can refuse to practice a ritual, nor even change the slightest aspect of
participation. Often the slightest deviance singles out the offending member, who may in
some circumstances be judged heretic and even expelled from the group. This stigmatizing
situation is usually a personal crisis for individuals who value being part of a cohesive group
above all. During such inner crises strict observance of rituals becomes crucial to
maintaining not only the group‘s unity but also each member‘s social identity.
Doctrine
Absolute fidelity to doctrine represents the most fundamental virtue in these groups because
it marks the difference between us and them. Often the wording of sacred texts exemplifies
the dichotomy between us and them. Since these groups fear any loosening of this
categorization, they show a strong tendency towards conservatism and usually shun
evolution of doctrinal matters. Scholars in doctrinal knowledge are thus expected to
maintain doctrine unchanged, neither introducing modifications of rituals, nor proposing new
interpretations of sacred texts or holy books. Hence, keeping group beliefs and traditions
intact, unaltered, and timeless is emphasized. When however, some doctrinal change is
made, the whole group is expected to adhere to the new elements of doctrine as if no
novelty existed.
Spatial Organization
Members of groups that share a philosophy of separation may tolerate geographical
promiscuity with non-members, often living in urban settings or close to small towns in rural
environments, for example. Although social immersion is not the rule, minimal contact with
non-members is accepted. This social promiscuity is tolerated because the separation
between us and them is guaranteed in everyday life through the many overt signs of group
identity. To the group members, these overt signs are interpreted as identifying an us as
contrasted to the them of the environment. The corollary is that the citizens of the shared
social environment are also likely to refer to the cult members as them. The group
welcomes such an occurrence because it signifies that their efforts to distinguish themselves
are effective. Indeed, it can be said that such groups thrive on discrimination.
Social Organization
The power structure is usually shared by a small group of elite members who exercise their
power a bit in the manner of an executive committee. Nonetheless, a vertical structure in
which power rests in the hands of a sole individual, who commands moral leadership and
often dominates his co-leaders, is usually simultaneously present. However, although
enjoying the highest prestige and exercising the most power, such a leader is not permitted
to reign in an absolute manner.
Many other members, while not belonging to the elite, may hold positions of high
responsibility. Political struggles are consequently an omnipresent reality of the social
organization in these groups. Conflicts surrounding power issues may erupt between
members, leading to major crises within the group. Internal scapegoating is often resorted
to in the context of such power struggles. When this happens, individual members are often
identified as the unorthodox, or heretical ones responsible for the crisis. Such social
stigmatization reduces that person‘s importance within the group and all but stops his
chances of ever being recognized as a valuable member. In certain groups and
circumstances, such stigmatization can lead to expulsion of the offending member. This is
often felt as the equivalent of a psychological death penalty. Members close to the
―offender‖ through family ties or friendship are also quite often the objects of social
stigmatization.
A strong patriarchal social organization is the norm in many of these groups. Males are
identified as the strongest gender, and a strict discrimination between the roles and

Cultic Studies Journal, Volume 17, 2000, Page 99
responsibilities of men and women is often the rule. Men exercise power within the group
women are relegated to subservient roles or confined to the family. As a means of gaining
prestige or power weddings can be arranged. For instance, marrying the daughter of a
politically strong member may be the best way for a young man to gain access to the elite.
Philosophy of Purity
Philosophy of purity is an exacerbation of the philosophy of separation. Purity is the central
concept of this philosophy, the maxim of which could be: “our only goal is attaining purity.”
In this manner, all things --material and spiritual --are judged according to the criteria of
purity and impurity. Such groups expect members to strive for purity in every moment of
their existence. Human characteristics, such as emotions, sexuality, and bodily needs, are
deemed impure. Consequently, members are expected to exercise extreme vigilance in
controlling such expressions at all times. Moreover, because of the dichotomous quality of
the pure/impure criteria, they must constantly struggle with themselves to demonstrate
their purity in their own eyes. As such, purity becomes a continuous pass-or-fail measure
that puts a lot of stress on daily living. The Heaven‘s Gate group appears to have functioned
according to such a philosophy.
Leadership
Often leadership is in the hands of a sole person deemed, or sometimes elected, as the
purest soul of the community. Since power is restricted to one person, totalitarian rule is
often present. Such a power structure can lead to arbitrary rule becoming the norm. This
can be all the more accepted within the group since power has been attributed in a
consensual manner to the individual who is judged to be the purest, hence the wisest. The
leader is thus regarded as the supreme brother, the only one who may exercise power and
hold responsibilities. All decisions are left to the leader, who becomes the incarnation of the
Law, the Truth, and sole judge of the pure and the impure.
Membership
A philosophy of purity encourages the creation of a brotherhood-type community. All
members see themselves as equal and sometimes even interchangeable. Members are
expected to entertain good relationships with each other in an unindividualized way. Neither
friendships nor animosities are tolerated, as these would signify emotional attachment, an
impure phenomenon. A blending and leveling of individual personalities occurs and is even
overtly encouraged as individuality is viewed as vanity or egoism. Moreover, strong group
cohesion is sought as it demonstrates the attainment of each individual‘s detachment from
his impure nature. This continuous process of denial of bodily needs, emotional ties, and
subjective realities puts a heavy strain on each member. Hence, the ritualization of
relationships and daily activities becomes a means of attaining purity while controlling every
potential expression of individual differences. In some cases, this ritualization becomes so
excessive that talking, looking at others, or thinking one‘s own thoughts are considered
major faults.
Children
Since sexuality and procreation are deemed impure and, consequently, forbidden, these
communities often do not accept children. When they are present, for instance because a
parent becomes a member, children are expected to act in the least childlike way possible.
In fact, they are expected to act like the adults of the group. Because of their inability to do
so, children are usually segregated so as not to disturb the adults‘ devotion to purity.
In those communities that accept them, children are at risk of being physically abused
because corporal punishment may be aimed at eliminating their impure behavior. Severe
neglect in the form of insufficient food, water, sleep, warmth, or medical attention may also