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Anatomy of a mass suicide: The dark, twisted story behind a UFO death cult

Benjamin E. Zeller

In March 1997, all 39 members of the religious group Heaven’s Gate committed suicide. But why?

Excerpted from “Heaven’s Gate: America’s UFO Religion”

On March 22 and March 23, 1997, all thirty-nine active members of Heaven’s Gate committed suicide, exiting the Earth, as they referred to the act. In three waves, members ingested a poisonous mixture of barbiturates and alcohol, and as their breath slowed and bodies shut down, they asphyxiated under plastic bags that they had tied over their heads. Members followed guidelines they had researched several years earlier, and laid down their earthly lives in what can only be called ritual precision and attention to detail. In keeping with the group’s customs, each member wore an identical uniform, but in their final months the group’s members had added a customized “Heaven’s Gate Away Team” patch that positioned them as merely visitors to this planet rather than inhabitants, invoking the concept from the Star Trek universe of visitors from a traveling spaceship.

They also covered themselves in purple shrouds, the shroud an echoing of nearly universal ancient burial customs, and the purple a reminder not only of the Easter season but, as Robert W. Balch and David Taylor have pointed out, Nettles’s favorite color. Each member carried a five-dollar bill and three quarters, a standard practice that members of the group had followed to avoid being stranded without money for transportation. Members of each wave had cleaned and tidied after their compatriots had died, removing the plastic bags and draping the shrouds over their deceased companions. Applewhite ended his life on the second day of the suicide, along with his closest helpers. When ex-member Neoody, informed of the exits by a mailing he had received from the group, found the bodies on March 26, there was nothing left of Heaven’s Gate. Neoody called the 911 telephone emergency hotline to report the deaths, then left.

The most radical thing one can say about the Heaven’s Gate suicides is also the simplest: the suicides were religious acts. Members understood them not as deaths but graduations, cutting aside the decaying matter of Earth so as to free their true selves to journey to the Next Level in the heavens. Were they suicides? Yes, certainly to outsiders such as myself and (presumably) most readers of this book. But for the adherents of Heaven’s Gate, no they clearly were not. Members of the group defined suicide as “to turn against the Next Level when it is being offered,” a definition they crafted at least several months before the actual suicides. By that logic those who remained on Earth had committed the true suicides, rejecting the promise of eternal life as perfected beings in the Next Level. Members of Heaven’s Gate merely exited a world they had long rejected.

Why, journalists, scholars, and the general public have asked, did the adherents of Heaven’s Gate ultimately choose to commit suicide in March 1997? Unlike the members of the Peoples Temple living in Jonestown, Guyana, who committed mass suicide and murder in 1978, no network of hostile outsiders sought to take down the group. Nor did government forces raid the home of Heaven’s Gate, nor did its leaders face any sort of criminal or civil charges, as happened in the cases of the Branch Davidians and Christian survivalists at Ruby Ridge, Idaho. In each of those examples, outside forces combined with inside ones to lead to violence and death among members of a new religious movement. This leads to a curious point: in most cases of millennial violence, something or someone instigated the final violent end of the group. This is precisely what appeared not to have happened in the case of Heaven’s Gate, which makes it all the more surprising that thirty-nine people— plus more later—chose to end their lives.

This chapter argues that members of Heaven’s Gate chose to commit suicide in March 1997 because their dualistic theology had long led them to view this act as a possible necessity; their model of graduation from the human world required that they take some step to depart; and the combination of a lack of government persecution and the appearance of the Hale-Bopp comet and its related publicity served to force the issue. Members had expected government forces or other Luciferian agents to kill them, and paradoxically the absence of any overt oppression led adherents to decide they had to end their own lives rather than rely on the government to kill them. This being said, ultimately I do not think we can accept any specific argument of why members chose to commit suicide at that particular time. Certainly they might have waited for another cosmic sign, or waited longer for government action against them. Theoretically Applewhite might have crafted a theological rationale for staying on Earth indefinitely. None of these things happened. Scholars can point to influences and historical developments, but reducing the individual choices of so many people to one or even a handful of causal forces is difficult. The best evidence died with the members of Heaven’s Gate.

Yet some evidence remains, namely the group members’ writings and videos. Several scholars have tackled the question of why the events in Heaven’s Gate ended as they did. The opinions of Robert W. Balch and David Taylor most closely match my own, and since they are the two sociologists with the longest-standing research background in the study of the group, their interpretation relies on the most support. “[T]he suicides resulted from a deliberate decision that was neither prompted by an external threat nor implemented through coercion. Members went to their deaths willingly, even enthusiastically, because suicide made sense to them in the context of a belief system that, with few modifications, dated back to Ti and Do’s initial revelations,” the two sociologists wrote in their 2002 analysis of the Heaven’s Gate suicides. They note several factors predisposing the group to suicide, including not only their belief system and its dualistic cosmology, but also the attrition of less committed members, the organization of their leadership system, and their perception of an external conspiracy against them. They also identified a series of precipitating factors, notably the aging of Applewhite, the end of active proselytizing, the arrival of Hale-Bopp comet, and Easter.

Balch and Taylor’s analysis is correct, and I am in basic agreement with it. I am less convinced that the precipitating factors represented a truly convincing case for suicide, but since the only individuals who can conclusively indicate if this is so are now deceased—or in the Next Level, if one accepts their own belief system, and regardless beyond our ability to interview—this question will remain permanently unanswered and unanswerable. I also think that the lack of government persecution against the movement was far more influential than any other factor in pushing the group members toward deciding to commit suicide, as their past statements indicated that they expected this to happen imminently. The lack of any government siege against them would not only have represented a failure of expectations but a basic logistical problem in how to get their souls to the Next Level. (That is, members faced the same problem they had for nearly two decades: how to get themselves to the Next Level if the government was not going to kill them and free their souls to journey onward.) Further, the metaphysical dualism of the movement’s thought is equally important as their worldly and cosmological dualism.

Historian of religion Catherine Wessinger offers another paradigm for the end of Heaven’s Gate based on her model of catastrophic millennialism. Wessinger calls Heaven’s Gate a “fragile millennial group,” meaning that the movement existed in an unstable state because of its millennial theology, its hierarchal model of leadership, and the aging of its leader Applewhite. Yet importantly, the group had existed in basically the same theological and social form for years, and while fragile, it nevertheless had endured. No particular sense of fragility characterized the movement in 1997, as Wessinger herself notes: “Applewhite . . . had feelings of persecution dating back twenty-five to thirty years, but at the time of the suicide, the group was not really persecuted.” In Wessinger’s view, the suicides resulted from a group that slowly closed itself off from the outside world based on decades of rejection by outsiders, combined with a theology that created an unstable worldview. “The decision to ‘exit’ planet Earth was made in response to internal weaknesses that were caused by Do and the other leader, Bonnie Lu Nettles (called ‘Ti’), who died in 1985. But the group’s uncomfortable relationship with mainstream American society contributed to the Heaven’s Gate believers’ group suicide,” Wessinger explains.

The internal weaknesses to which Wessinger refers emerge from the group’s theology of grafting and hierarchy, wherein the Next Level communicated and related to Earth only through a chain of mind linking the Next Level to Ti, Ti to Do, and Do to the members of the Class, i.e., the adherents of Heaven’s Gate. Ti had already exited her human vehicle, but Do remained as a conduit to the Next Level. “What would happen to the students after his death,” Wessinger envisions the members asking. In her analysis, the theology of grafting had resulted in an unstable situation wherein members relied entirely on Applewhite-asDo to enable their connection to the Next Level. As Applewhite aged, his followers presumably reasoned, would they not stand to lose any chance of salvation? James R. Lewis makes a similar argument in his analysis of the Heaven’s Gate suicides, explaining that “there seemed to be no other viable solution to the problem of what followers would do after he passed away.”

I do not disagree with Wessinger and Lewis that this particular theological position played a role in the members’ decisions to accept suicide, but I do not see it as an underlying cause, rather at most a supporting factor. Adherents did express a single-minded dedication to their leader, and they clearly did not want to lose their connection to the Next Level through him. But the example of Nettles’s death and the continued Next Level activity of Ti offers a powerful counterexample of the resilience and stability of Heaven’s Gate’s belief system. Despite the death of her vehicle, Ti continued to live, and while the death of Applewhite surely would have rocked the movement’s members, there is no reason to assume that one or more adherents would not simply have accepted the mantle of “senior student” and become a sort of surrogate to Do. As a parallel, one can look to the continued activity of a small network of former members of the group, who even fifteen years after the death of Applewhite and their co-religionists, persist in their beliefs and connection to the movement. Do literally transcended Applewhite as a human being, and therefore the death of Applewhite would not have meant the death of Do, as members very clearly indicated through the actual suicides. Nor was Applewhite’s death particularly imminent in March 1997, though he had expressed concerns that he might be suffering from cancer. The aging of Applewhite might have predisposed himself and members to look for signs of the end, but it did not in itself cause the end, or serve as a sign.

I would therefore disagree with Wessinger that the movement was fragile in the sense of social instability. Of course there is no way to know how the adherents would have responded to Applewhite’s death, since in fact the vast majority accepted his decision to force the issue of their departure by choosing to exit their vehicles, that is, to commit suicide, on their own terms. Yet Wessinger is correct to highlight the role of the group’s negative relationship with broader culture, their “sense of alienation from society,” as she calls it. This form of dualistic thinking serves as one of the theological forces enabling the suicides.

While Balch and Taylor and Wessinger offer helpful models for the suicides, several other scholars have proffered overly reductionist approaches that either rely on circular logic or fail to account for empirical realities. Robert Jay Lifton has described the exits as the result of Applewhite’s “own decision to force the end—of his own journey, of his megalomanic self, and of the small cult of ‘grafted’ followers that had come to constitute his entire world. In destroying that world, he was destroying everything.” It is difficult to argue against Lifton’s position since he provides no specific evidence of Applewhite’s alleged psychological state nor why Applewhite chose March 1997 as the time to destroy the world. Rather, Lifton envisions the group member as sliding toward a “shared delusion” that he characterizes as possessing elements both “poignant and absurd,” such as the Away Team patches.

Lifton’s inability to take seriously the Heaven’s Gate suicides and lack of evidence as to why one should root the deaths in pathological psychology rather than theology makes his model rather unhelpful. That being said, Lifton is correct to note that the decision to end the group’s terrestrial existence rested with Applewhite alone.

Sociologist Janja Lalich’s model of the Heaven’s Gate suicides is in some ways far more helpful, for she recognizes that for members “[t]he mass suicide of the Heaven’s Gate cult was not a delusional or insane act . . . Rather, it was the ultimate and inevitable next step within the self-sealing system of their community.” While “self-sealing” seems too strong a position—several members left after the group decided to consider suicide, and one member departed just weeks before the suicides—she is correct that the acts made sense for adherents of this worldview. Yet Lalich places too much stock in her model of “bounded choice” which she argues creates a “complete dependency of the members on the leaders, built around an intricate system to oversee that degree of control which led to their bounded choice of their own demise.” While members did depend in a soteriological sense on their leaders, this sense of dependency was neither absolute nor entirely bound, as the examples of defections and continued activities of former members after the suicides indicate. Yet even if Lalich is correct that such a dependency exists, the materials produced by adherents of Heaven’s Gate in their final years did not credit this sort of hierarchal dependency as the reasons they chose to commit suicide. Rather, a close examination of the documents they produced indicates that members chose to commit suicides because they had come to reject the world just as they had long believed that they had to reject their bodies. They sought transcendence, not bounded choice. However, Lalich is correct to root the suicides in a concept of binding, but rather than see their choices as bound, it is best to see the members themselves as binding themselves to Applewhite.

By contrast to Lalich and Lifton, and in keeping with Balch and Taylor, Wessinger, Lewis, and others, I understand the Heaven’s Gate suicides as ultimately driven by theology and worldview, and members making what sociologist Rodney Stark and his collaborators would call rational choices to remain within the group, accept Applewhite’s decisions, and end their lives. By the end of 1996, the members of Heaven’s Gate had reconfigured their worldview in a starkly dualistic manner. They upheld two forms of dualism: one a metaphysical dualism that distinguished the body from the true self, found in the mind or soul; the other a second form of dualism that I call “worldly dualism,” which distinguished the members of Heaven’s Gate and their movement as good, saved, and wholesome, and separated from a bad, damned, and corrupt outside world. These two forms of dualistic thinking had long been developing, and both clearly emerged from the thought and teachings of Nettles and Applewhite as far back as 1974, when they taught that human beings had to overcome and transcend the world to achieve eternal heavenly salvation, and to abandon human and terrestrial existence.

Yet the early 1990s clearly had reshaped both forms of dualism into more strident form that envisioned the Earth as not merely something to graduate from, but something to hate, human bodies not merely things to evolve out of, but vehicles to willfully destroy through suicide. As this chapter will demonstrate, the best explanation for this more strident dualism is that members of Heaven’s Gate had given up on the world and had decided after years of widespread rejection that the broader society, especially mainstream Christians, was beyond any attempt to reach and save. They had also given up on their bodies, witnessed the death of Nettles and the aging of Applewhite, and fought the demons of sensuality and humanness for decades.

Both types of dualism had to combine and ferment before adherents would seriously entertain the possibility of suicide. These two forms of dualism informed how the group’s members thought about the world and the self, and enabled the idea of suicide. Yet other factors contributed as well. Most importantly, the hoopla surrounding the appearance of the Hale-Bopp comet and claims that a UFO trailed the comet signaled to them that their time had come to an end, and that the whole world would at last see their commitment to the Next Level. In the end members chose to commit suicides because they had rejected the intrinsic value of the world and the human body, and because their leader, Applewhite, had indicated that the time was right to discard their attachments to both of them. The vast majority of members accepted this logic and chose to exit their human bodies.

In other words, there was a very clear reason that members chose suicide: because they did not perceive the actions they chose as suicides. They looked to them merely as a form of graduation from an unwanted terrestrial existence on an undesirable planet in disagreeable bodies, to a cosmic existence in the Next Level in perfected new bodies. For members, suicide was the only logical choice within their worldview. Members had expected and even hoped that a government raid would end their earthly lives, but when that did not transpire they chose to end their lives themselves. In order for the adherents of this religious movement to have made this choice, several historical developments had to occur, culminating in how members of the group responded to the appearance of the Hale-Bopp comet and a rumored extraterrestrial companion.

Excerpted from “Heaven’s Gate: America’s UFO Religion” by Benjamin E. Zeller. Copyright © 2014 by Benjamin E. Zeller. Reprinted by arrangement with NYU Press. All rights reserved.




Hollywood studios are built on the blood of babies – Mel Gibson

American film actor Mel Gibson criticizes both Hollywood and the morals of the American establishment – tough and unusual. Essentially, he blames a significant portion of the American elite for ritual Satanism. (before that, a similar terrible confession was made by another famous American actor Jim Carrey).

For this, he was blacklisted by the leadership of the US “creative world” in 2006. Since then, the actor has been working outside the system.

Gibson appeared in the prime time of the British BBC channel, in the Graham Norton show, on Friday January 19, where he answered guests’ questions:

He said key players in the movie business “get their kicks from destroying the sanctuary of children” as they “thrive on breaking every God-given taboo known to man.”

“These people follow their own religion and use it for moral guidance. It’s not the sort of religious teachings you folks would ever hear about. They perform sacred rituals that are sick and totally at odds with the moral fabric that binds most patriotic Americans. The worst part: It’s an open secret in Hollywood and everyone wants in on it.”

He explained how he had been blacklisted by Hollywood’s controlling oligarchs in 2006 for voicing his opinions about the industry that clashed with their liberal agenda.

He said that since then he has been “working outside of the system” which has given him a fresh perspective, saying:

“It’s difficult to comprehend, I know, and I’m sorry that I am the one to break this to you, but Hollywood is an institutionalized pedophile ring. They use and abuse kids for their own sick ‘spiritual beliefs,’ if you can even call them that. I don’t fully understand it myself, but they harvest these kids for their energy and feast on their blood. They don’t do it mercifully either, they scare the sh*t out of them before they sacrifice them. The more innocent the child, the more terrified they are, the more they thrive on it,” said the Braveheart star.

What does that mean? They aren’t doing this as some form of artistic expression, they are harvesting the blood of children and eating their flesh because they think it gives them some sort of ‘life force.’

“If the child was mentally and physically suffering when they died, then it gives them ‘extra life force. I don’t understand why they do that, but that’s what they do. Most of us have a moral compass that guides us through life, right? These people don’t have that, or if they do, it’s pointing in the opposite direction.”

Gibson, who has spent the last 30 years working inside and outside of the Hollywood regime, says that the industry’s hierarchy “thrives on abuse, pain, torture, stress, and suffering.

According to Gibson, the desire to inflict such abuse isn’t limited to just the elite, but only “those at the top of the food chain can afford such a ‘luxury,’” although, it’s a “goal for most people in the industry.”

According to Gibson, this perversion isn’t just the latest fad but has been a deep-threaded culture in Hollywood for generations, and is something popular among both men and women.

This happened “in the green room behind the curtains” immediately after the show:

Jennifer Lopez Desperately calls to Fellow SATANISTS as she Breaks Down Emotionally:

Can anyone believe him?

Most likely you can. In his revelation, Gibson publicly declared an epidemic of parasites that control Hollywood and personally participate in child sacrifices and pedophilia:

“every studio in Hollywood is bought and paid for with the blood of innocent children,” he said, adding: “The most valuable currency in Hollywood is it’s the blood of infants … key players in the movie business get adrenaline from this process and enjoy breaking the bans. ”

“They have a blatant disregard for ordinary people. Destroying people’s lives is just a game for them – the more they can hurt, the better the sensations. Children are just food for them. They revel in pain and fear, and the younger, the better. ”

And then comes the phrase, which should be emphasized: “These people follow their religion and use it for moral guidance.” What religion in human society justifies cannibalism and human sacrifice? This question should be asked by each of us.
– Satanism?
– Sure! But not only him. Let us recall the cases of ritual killings, which are widely known.

“They perform sacred rituals that ordinary people will cause bouts of nausea, and are completely in conflict with the morality that binds most patriotic Americans. The worst thing about all this is that it’s an open secret in Hollywood and everyone wants to get involved. ” (A very timely documentary was filmed on this very difficult topic. ]]>Galina Tsareva’s film entitled Octopus ]]>– ed.)

“It’s hard to understand, I know, and I’m sorry that I’m the one who opened your eyes, but Hollywood is the deadly legalized patrimony of pedophiles. They use kids to realize their scary sick fantasies. They take these children because of their energy and are saturated with their blood. They don’t do it mercifully, they first put them in a state of horror before sacrificing them. ”
“The more innocent a child, the better for them. What does it mean? They do not do this as some form of artistic expression: they simply drink the blood of children and eat their flesh, because they think that it gives them some kind of “vitality”. “The more a child suffers mentally and physically when he dies, the more he gives them extra vitality.” (These satanic rituals are designed to “feed” the demons with psychic energy, and those nonhumans who perform them drink blood that is saturated as a result of the child’s inhuman suffering with ADRENOCHROME – a powerful drug that, in addition to “coming”, also gives a powerful “rejuvenation” of the body – .)

“Hollywood is saturated with innocent children’s blood. There have always been indications of pedophilia and cannibalism, but for many years they have been unprovable, mysterious, or symbolic. I have been familiar with this practice since the beginning of the 2000s, and I would be in serious danger if I ever talk about it. I do not mean only my career, I mean that my life will be in jeopardy, the life of my family will be in danger. I can talk about it only now, when these people, industry leaders, are already dead now. ”

“Children are like“ premium currency ”and have a higher value than anything you can think of. They literally trade these children as currency for services, roles in films, kickbacks … ”

According to Gibson, these terrible crimes (pedophilia, infanticide, cannibalism and ritual sacrifices) did not appear in recent years, they have ancient and not American roots. “If you investigate this phenomenon, you will find hidden facts in the shadow of any gloomy era in history. These dark, multidimensional occult practices have been used in secret societies for hundreds of years. Hollywood uses this for social programming and mind control, and their message is projected into the psyche of the American people … ”

In what a famous American actor said, the rituals of a satanic human sacrifice are clearly described. It is also indicated that many people know about the existence of the secret structure of Satanists in Hollywood – but they are silent! Meanwhile, the occult powers of Hollywood are using their vast resources “for social programming and controlling the consciousness of the American people.” I must say, very successfully used.

The key question is whether the Trump administration and the FBI will then initiate an investigation into the testimony of Hollywood ritual killings, or will the US authorities blame it on Gibson’s creative extravagance?

We also note that on the sites that published material exposing Mel Gibson, there are many other creepy publications.

For example, Sylvester Stallone bluntly accuses Barack Obama of being a former U.S. secret homosexual, stating: “I have nothing against homosexuals, but I am against any lies” (Sylvester Stallone: ​​’Pathetic’ Obama Is’ Closet Homosexual Living A lie ‘)

Jim Carrey’s article talks about the practice of ritual cannibalism in Hollywood for Christian Christmas (Jim Carrey: Hollywood Elites ‘Eat Whole Babies’ For Christmas). The author writes that criminal perverts are trying to distort and pervert the soul of the American people and change the whole world.

Adrenochrome: Evil Drug Of The Super Elite, Harvested From Terrorized Children:

Pizzagate, Spirit Cooking, Occult And Beyond:

Katy Perry’s New Video Suggestive Of Cannibalism And Pedophile Lingo:

Pizzagate: Pedophilia, Child Sex Trafficking & Those Who Participate:

Materials about secret societies, humanoid mutants

About how the development of sex robots is being conducted so that perverts can conceive children with predefined properties (Sex Robots To ‘Give Birth’ After Sex With Humans Using Genetic Engineering).


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Rocket builder Jack Parsons tried to create a homunculus

Could the famous American rocket builder be so keen on occultism that he wanted to create a magical creature – a homunculus? Parsons’s activities are known only by rumors from acquaintances, but there is no smoke without fire.

John “Jack” Parsons (1914-1952) was a legendary American rocket engineer. He was one of the founders of Aerojet Corporation, which today is one of the largest manufacturers of rocket engines and rocket boosters in the world.

It is also believed that he was involved in the NASA space program, including the landing of astronauts on the moon in 1969, although by that time he was already long dead. In honor of him a large crater was named on the moon. However, no less than an engineer, Parsons was known as an alchemist and occultist, and many very strange stories are connected with this side of his activity. It is often assumed that it was because of this that he died.

In 1939, Parsons, already a well-known rocket builder at that time, was fascinated by Marxism for a while, but then he suddenly joined the religious movement of the British occultist Alistair Crowley under the name Telema. Moreover, he headed the California branch of Telema.

Then Parsons made friends with another famous occultist, Ron Hubbard, and he even temporarily lived in his house. Parsons had no problem with the fact that Hubbard was sleeping with his wife, for him sex mattered primarily as a concentration of “magical energy.” According to rumors, he even tried to use this energy to “call various Deities to Earth.”

How this could happen in parallel with his serious scientific work and the work of a rocket builder is very difficult to understand, but it was a reality.
After World War II, the occult side of Parsons’ life began to prevail over engineering so much that his activities led to an investigation by the FBI. Parsons was scared, and he soon told the FBI that he had “severed all relations with the dark world.”

However, all this was only in words. Now we turn to the topic voiced in the title of this article. According to the memoirs of director and artist Renat Drux, published in The Occult Explosion, Jack Parsons worked on very strange experiments, trying to create what the ancient alchemists called the homunculus – a tiny artificial man with magical powers.

Medieval alchemists had several “recipes” for the like. One of them involved the roots of the mandrake, which grows on the ground, where the “life seed” of the hanged man fell. In order to create a homunculus with the help of such a root, one must find it with the help of a black dog, then wash it, pour honey and milk (or blood), and then store it in a flask, in which a homunculus will then arise.

Another method, which was published in an 18th century book by Dr. David Christian, recommended taking a black chicken egg, piercing it with a needle, and replacing a small piece of chicken protein with human sperm. Then close the hole and bury it in manure on the first day of the March lunar cycle.

Thirty days later, a tiny person should develop in this egg, which will have magical powers and will protect its “parent”. It was supposed to feed him with lavender seeds and earthworms. It is not known which of the recipes for the creation of the homunculus was used by Parsons, however, according to rumors, this was what destroyed him.

On June 17, 1952, Jack Parsons worked in his laboratory and, according to official figures, tried to make explosives for his engineering project. Suddenly, something happened and an explosion rang out in the laboratory, which killed Parsons. When his body was found, half of his face was missing, his body bones were all broken, and his right forearm was completely torn off. Moreover, he was still alive for some time and died while in the hospital.

According to unofficial data, a strange explosion occurred precisely because of the experiment with the homunculus, because Parsons was a very experienced engineer, often worked at home with hazardous substances and would hardly have made a gross mistake when working in explosives.

According to his colleagues, Parsons assured that he was always very serious about his safety and suspected that the explosion was either rigged by someone in order to kill Parsons, or something else more incomprehensible happened here. The police finally concluded that his death was an accident, but Parsons’ death is still shrouded in mystery and causes lively discussions.

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Cthulhu Church created in the USA

Anyone can become a priest of the church. In Phoenix, Arizona, the First United Church of Cthulhu appeared – a registered non-profit religious organization that, according to documents, “worships and glorifies our God Cthulhu.” The founder of the church calls himself Khave Head.

The organization’s website says that the Church of Cthulhu is a “gathering place for monsters, eccentrics and other dark souls.” In addition to praising the character of Howard Lovecraft’s short stories, the church has one more task – to circumvent American rules on holding wedding ceremonies.

Khave Head

According to the laws of most states, any official can conduct a marriage ceremony: judges, senators, congressmen, mayors, as well as clergymen, regardless of confession. Khave Head invites anyone to register as a priest of Cthulhu Church. To do this, you just need to insert your name and surname into a special form, mark the date of the ordination and download the certificate. For an additional $ 20, Khave Head can send a self-signed certificate, notarized.

After this, the newly-made priest has the right not only to hold wedding ceremonies, but also to issue appropriate official letters. The church also offers several examples of marriage instructions to assist the priest in conducting the ceremony.

“Life is a disgusting thing, and against the background of what we know about it, we see indifferent demonic allusions to the truth, which sometimes make it a thousand times more disgusting. However, [name of bridegroom] and [name of bride] challenged such astronomical differences and found this truth in each other. And together, each of them makes the other’s life 999 times less disgusting, ”is an example of parting words of the newlyweds by the priest of the Cthulhu Church.

Cthulhu Church is by no means the first religious organization to assist in wedding ceremonies. So, the Church of American Marriage Ministries has nearly 700,000 official priests. The church professes only three postulates:

“All people, regardless of race, gender or sexual orientation, have the right to marry. “All people have the right to conduct a ceremony of marriage, and all people have the right to choose those who will marry them.”

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