Editing Marshall Applewhite (section)

==Nomadic lifestyle==
[[File:Ottheinrich Folio289r Rev6B.jpg|thumb|upright|A depiction of a scene from the [[Book of Revelation]], which Applewhite believed described interactions between humans and extraterrestrials]]
By 1975, Applewhite and Nettles had taken the names "Bo" and "Peep".{{sfn|Chryssides|2004|p=357}} They had about 70&nbsp;followers and saw themselves as shepherds tending a flock.{{sfnm|1a1=Balch|1a2=Taylor|1y=2002|1p=213|2a1=Bearak|2y=1997}} Applewhite believed that complete separation from earthly desires was a prerequisite of [[entering heaven alive|ascension]] to the Next Level and emphasized passages in the New Testament in which Jesus spoke about forsaking worldly attachments.{{sfnm|1a1=Balch|1a2=Taylor|1y=2002|1p=211|2a1=Zeller, "Extraterrestrial Biblical Hermeneutics"|2y=2010|2p=45}} Members were consequently instructed to renounce: friends, family, media, drugs, alcohol, jewelry, facial hair, and sexuality.{{sfn|Chryssides|2004|p=357}} Furthermore, they were at first required to adopt biblical names. Applewhite and Nettles soon told them to adopt two-syllable names that ended in "ody" and had three consonants in the first syllable,{{sfn|Lalich, "Using the Bounded Choice Model"|2004|pp=232–5}} such as Rkkody, Jmmody, and Lvvody;{{sfn|Zeller, ''Prophets and Protons''|2010|p=219}} Applewhite stated that these names emphasized that his followers were spiritual children.{{sfn|Lalich, "Using the Bounded Choice Model"|2004|pp=232–5}} He, Nettles, and their followers lived what religious scholar [[James R. Lewis (scholar)|James Lewis]] describes as a "quasi-nomadic lifestyle".{{sfn|Lewis|2003|p=111}} They usually stayed at remote campgrounds and did not speak about their beliefs.{{sfn|Balch|Taylor|2002|p=213}} Applewhite and Nettles ceased having public meetings in April 1975,{{sfn|''The San Diego Union-Tribune'', "Heaven's Gate: A Timeline"|1997}} and spent little time teaching doctrine to their converts.{{sfn|Wessinger|2000|p=234}} The pair also had little contact with their dispersed followers, many of whom renounced their allegiance.{{sfn|Chryssides|2004|p=357}}

Applewhite and Nettles feared that they would be assassinated,{{sfn|Lewis|2003|p=111}} and taught their followers that their deaths would be similar to those of the two witnesses of the Book of Revelation.{{sfn|Lewis|2003|p=114}}{{efn|name=rev11}} Balch and Taylor believe that Applewhite's prison experience and early rejection by audiences contributed to this fear.{{sfn|Balch|Taylor|2002|p=212}} Applewhite and Nettles later explained to their followers that the former's treatment by the press was a form of assassination and had fulfilled their prophecy.{{sfn|Balch|Taylor|2002|p=215}} Applewhite took a [[materialism|materialistic]] view of the Bible, seeing it as a record of extraterrestrial contact with humanity.{{sfn|Zeller, "Extraterrestrial Biblical Hermeneutics"|2010|pp=38 & 43}} He drew heavily from the Book of Revelation, although he avoided traditional theological terminology and took a somewhat negative tone towards Christianity.{{sfnm|Chryssides|2004|pp=359–62}}{{sfn|Zeller, ''Prophets and Protons''|2010|pp=124 & 133}} He only lectured about a small number of verses and never tried to develop a system of theology.{{sfn|Chryssides|2004|p=365}}

By early 1976, Applewhite and Nettles had settled on the names "Do" and "Ti";{{sfn|Chryssides|2004|p=357}} Applewhite stated that these were meaningless names.{{sfn|Partridge|2006|p=51}} In June 1976, they gathered their remaining followers at [[Medicine Bow–Routt National Forest]] in southeastern [[Wyoming]], promising a UFO visit.{{sfnm|Chryssides|2004|1p=357|Bearak|1997}} Nettles later announced that the visit had been cancelled. Applewhite and Nettles then split their followers into small groups, which they referred to as "Star Clusters".{{sfn|Chryssides|2004|p=357}}

From 1976 to 1979, the group lived in campgrounds, usually in the [[Rocky Mountains]] or Texas.{{sfn|Bearak|1997}} Applewhite and Nettles began to place greater demands on their followers' heretofore loosely structured lives, which improved membership retention.{{sfn|Davis|2000|p=246}} They typically communicated with their disciples in writing or through assistants.{{sfn|Balch|Taylor|2003|p=230}} Increasingly, they emphasized that they were the only source of truth—the idea that members could receive individual revelations was rejected in an attempt to prevent [[schism]]s.{{sfnm|1a1=Zeller|1y=2006|1p=84|2a1=Balch|2a2=Taylor|2y=2002|2p=226}}{{sfn|Zeller, ''Prophets and Protons''|2010|p=137}} Applewhite also sought to prevent close friendships among his followers, fearing that this could lead to insubordination.{{sfn|Davis|2000|p=257}} He and Nettles insisted that their followers practice what they referred to as "flexibility": strict obedience to their often shifting requests.{{sfn|Davis|2000|pp=246 & 255}} The two leaders limited the group's contacts with those outside the movement, even some who may have been interested in joining, ostensibly to prevent infiltration from hostile parties. In practice, this made their followers completely dependent upon them.{{sfn|Davis|2000|p=248}} Applewhite instructed his disciples to be like children or pets in their submission—their sole responsibility was to obey their leaders.{{sfn|Davis|2000|pp=251 & 7}} Members were encouraged to constantly seek Applewhite's advice and often ask themselves what their leaders would do when making a decision.{{sfn|Balch|Taylor|2002|p=216}} To his followers, he did not seem dictatorial;{{sfn|Davis|2000|p=259}} many of them found him laid back and fatherly.{{sfnm|Lifton|2000|1pp=309–10|Lalich, "Using the Bounded Choice Model"|2004|2pp=233–5}} In his 2000 study of the group, Winston Davis states that Applewhite mastered the "fine art of religious entertainment", noting that many of his disciples seemed to enjoy their service.{{sfn|Davis|2000|p=259}} Applewhite organized seemingly arbitrary rituals that were intended to instill a sense of discipline in his followers; he referred to these tasks as "games".{{sfn|Balch|1995|p=156}} He also watched science fiction television programs with the rest of the group.{{sfn|Daniels|1999|p=210}} Rather than issue direct commands, he attempted to express his preferences and nominally offer his disciples a choice.{{sfn|Lalich, "Using the Bounded Choice Model"|2004|pp=232–5}} He emphasized that students were free to disobey if they chose, in what [[Janja Lalich|Lalich]] dubs the "illusion of choice".{{sfn|Lalich, ''Bounded Choice''|2004|p=83}}