Luc Jouret

Luc Georges Marc Jean Jouret (French: [ʒuʁɛ]; 18 October 1947 – 5 October 1994) was a Belgian religious leader, doctor and homeopath. Jouret founded the Order of the Solar Temple (OTS) with Joseph Di Mambro in 1984. He committed suicide in the Swiss village of Salvan on 5 October 1994 as part of a mass murder–suicide. While Di Mambro was the true leader of the group, Jouret was its outward image and primary recruiter.

Luc Jouret
Photo of Jouret, used to advertise a 1991 lecture
Born	Luc Georges Marc Jean Jouret (1947-10-18)18 October 1947 Kikwit, Belgian Congo
Died	5 October 1994(1994-10-05) (aged 46) Salvan, Valais, Switzerland
Cause of death	Suicide
Occupation(s)	Founder, Order of the Solar Temple
Spouse	Marie-Christine Pertué ​ ​ (m. 1980⁠–⁠1985)​
Children	1
Signature

Born in the Belgian Congo, Jouret was an athletic child, which he aimed to pursue in his later life. However following a period of sickness, he was unable to fulfill this goal, and instead he acquired a medical degree. Losing his faith in modern medicine due to his sickness, he shifted from normal medicine to homeopathy and other kinds of alternative medicine, on which he gave lectures alongside New Age topics. He was known as an excellent public speaker. In 1981, he met Di Mambro, who he became close to.

He was the group's public face, but in his role internal to the group, he was subservient to Di Mambro. Following stressors within the group, including Jouret's arrest for directing members to illegally buy silencers in Canada, he and Di Mambro became increasingly paranoid, and the group's ideological concept of "transiting" to another dimension would grow more prominent. Jouret, alongside another member, killed the 23 members in Cheiry. He then died of poison he injected into himself, alongside 24 other members in Salvan.

Early life

Luc Georges Marc Jean Jouret was born on 18 October 1947 in Kikwit, in what was then the Belgian Congo. He was the second son of Napoléon and Fernande Jouret (born 1923, née Jeanmott), both Belgian. His father Napoléon Jouret was known as an authoritarian parent, but was described by Jouret's older brother as "hard-working" and "a man of great honesty". He had studied in Germanic languages and was a local government official in Belgium, while Fernande was a housewife.

After their first son had been born in Belgium in 1946, the couple moved to the Belgian Congo, where they settled in Kikwit; at the time, the colonial administration of the territory needed more civil servants, and Napoléon took up a job in territorial administration. Luc Jouret was born a year later – a sickly child, suffering from rickets, pulmonary issues, whooping cough, as well as nutritional issues in his early life. Due to the lack of medical equipment (and the climate) available in the Congo, the family returned to Belgium when he was 18 months old. By the age of three he had recovered under his mother's care. Though he remained fragile in health, the family returned to the Congo and settled in Matadi where a third son was born in 1951. Napoléon switched careers into teaching Germanic languages to Belgian children, both black and white, and the family moved to Luluabourg. In 1954, when Jouret was six, he fractured his skull after being hit by a cyclist. His family, afraid for his life, returned to Dour, Belgium for good. A fourth child, a daughter, was born two years later.

As a teenager Jouret, now in better health, began to excel at sports, particularly judo and climbing. He aimed to become a teacher in physical education. In 1966, he enrolled in the prestigious Université libre de Bruxelles with a scholarship; his brother, also a student there, described him as a "serious idealist" at the time, not interested in money. Following May 68, communism was popular at the school, including with Jouret, noted to be more devoted to it than other students. One professor commented on an assessment that he "would be an even better student if he studied less female students".

His father, now a school administrative manager, was an avid secularist and progressive critic of Belgian society. He created an organization opposing Catholic influence in Wallonia, of which he was president. At home however he was disciplinarian and occasionally physically abusive; a teacher of Jouret's sister recalled she sometimes arrived at school sobbing and confessed to her that their father made their family life difficult. Jouret's older brother said that while he was not abused, he believed Jouret "has bad memories of it". Jouret left home at about 21 years of age, under violent circumstances. A later patient of Jouret said that he had complained to him later in life of the lack of freedom and strictness of his upbringing.

Homeopathy and esotericism

At the age of 20, Jouret began to experience severe pain, and was diagnosed with coxarthrosis a diagnosis unusual for someone his age. As a result of this he spent 14 months mostly immobilized in bed and subject to constant medical care, an event which he described as making him lose his faith in modern medicine. Faced with the reality that he would no longer be able to become an athlete as he had wanted, Jouret was distraught.

Visiting students discussed with Jouret homeopathy and alternative medicine, and he set up an appointment with a homeopath. Jouret's condition seemed to improve after a year, but he was still unable to achieve his previous aims, instead choosing to focus on medicine. As he could not regularly attend the classes due to his illness, he had to repeat the course, wasting two years of effort. Gradually Jouret's condition began to improve, which he attributed to homeopathy, and he received his medical degree. Jouret became interested in a variety of alternative medicine, including iridology, macrobiotics, and acupuncture in addition to homeopathy. Jouret also became interested in politics, particularly Maoism, and joined the Union of Communist Students. Interested in both China's history of traditional medicine and its communist politics, he decided to travel to China.

During his college years he joined the Walloon Communist Youth, which resulted in the police placing him under surveillance. He graduated with a medical degree in 1974. Two years after graduation, in 1976, he joined the Belgian Army, saying it was "the best way to infiltrate the Army with Communist ideas", and became a paratrooper. While in the army he participated in the Battle of Kolwezi, a joint French and Belgian airborne operation which resulted in the liberation of hostages from the city of Kolwezi.

For some time he practiced conventional medicine, before he began to practice homeopathy. Following his time in the army, he began a formal study of homeopathy and qualified as a homeopathic practitioner in France. He travelled widely studying various forms of alternative and spiritual healing; it is known that he visited the Philippines in 1977, and he later stated he had visited China, Peru, and India. In 1980, he married Marie-Christine Pertué, a sophrologist four years his junior. As he married a French citizen he then became a French citizen in 1982. He established a homeopathic practice, initially in Belgium, starting in the late 1970s. At the beginning of the 1980s he settled in Annemasse, France, not far from the Swiss border, and began to practice homeopathy there, where he was very successful.

Meeting Di Mambro

Among the groups for which he lectured was the Golden Way Foundation, a New Age group in Geneva, Switzerland, and he became close friends with the foundation's leader, Joseph Di Mambro. They met in late 1980. Jouret was immediately a favorite of Di Mambro; he encouraged his ambitions and exempted him from a member's typical work. Soon after, he stopped contacting his family and largely abandoned his former friends. In one letter to a former friend, he wrote that he had "changed his life" and "had a lot of work to do" but that if he could he would see them again. According to a friend, Jouret deeply wished for other people to recognize him, which Di Mambro gave him (as well as money); in his view, Di Mambro had done to Jouret what he had done to everyone else.

In the period they met, Jouret was having personal problems, with his relationship with his wife suffering. They had just gotten married officially, but their relationship had issues and they continued to argue; Jouret aggravated Pertué's anorexic tendencies by policing her diet making sure she was vegetarian. In this period, she told him she was pregnant, to his elation; Jouret was extremely excited to be a father, and also saw it from an esoteric angle. Their son, Sébastien Jouret, was born in 1981. He was born with a serious heart defect, and was taken to the intensive care unit in the Brussels University Hospital. He died four days later. The funeral was conducted secretly with no one else invited, with Jouret leaving highly specific requirements for the funeral marker. A tornado later destroyed the cemetery his son was buried in, and the grave of Jouret's son was the only marker left standing, while heavier markers were swept away. Di Mambro told Jouret that this experience was sent to him from above, so that he could understand his mission on earth in the cemetery. He later expressed to his friends that he was reassured by the fact that his son had died "pure"; he told another that he was relieved his son was dead because had he lived his life would have been limited due to the defect. Jouret became depressed following the death of his son, and Pertué would not recover; she abandoned her life plans, refused to eat and also began to believe that the child was not actually Jouret's and was conceived without sexual intercourse.

In a letter in 1983, Jouret told their friends he and Pertué had mutually decided on a divorce, while in actuality Di Mambro had ordered they separate, portraying the couple as having a "cosmic incompatibility". In a ceremony, Pertué was "emptied" of her "spiritual content", and condemned to wander until the day she died; Jouret was advised not to contact her, however they did interact occasionally in the following years. Despite her harsh treatment by the group, she did not leave. Following their divorce, Pertué devoted herself to the group, developing anorexia, depression, and other mental health issues; Jouret, however, was told by Di Mambro that he was the reincarnation of Saint Bernard of Clairvaux – he viewed Jouret as too important for such a "mediocre wife". Pertué and Jouret officially divorced in 1985. However, she told her family that she would continue to live with him.

Di Mambro arranged for Jouret to meet Julien Origas, the founder of the Renewed Order of the Temple (ORT), who Di Mambro was close to. Jouret joined ORT in 1981. Jouret, a former communist, and Origas, a neo-Nazi, became quite close, and Origas may have appointed Jouret to be his successor. In 1983, after the death of Origas, Di Mambro urged Jouret to take over ORT, and he became its new grand master the same year. Within the year Origas's daughter forced him out of the group over a dispute involving leadership and funds, resulting in a schism with half of ORT going with Jouret. Jouret then formed and lead a schismatic group of 30 ORT members, which opened branches in Martinique and Quebec. The same year, Michel Tabachnik was made president of the Golden Way Foundation. In 1984, Jouret and Di Mambro formed the International Chivalric Order of the Solar Tradition (French: ordre international chevaleresque de Tradition solaire, OICTS) in Geneva, which would later become the Order of the Solar Temple. Jouret was the outward image and primary recruiter for this organization, though Di Mambro was the actual leader. However, according to former member Thierry Huguenin, inside the order Jouret was simply like everyone else having a job to do; he was the "Grand Master", but Di Mambro was the "secret master" unknown to the public.

In 1984, Jouret was ordained as a priest by Jean Laborie, a "self-proclaimed bishop" and dissident Roman Catholic. Laborie had been contacted by Jouret, asking him to be ordained. Laborie, appreciative of someone willing to follow in his footsteps, which was rare, agreed to this quickly. To make the ceremony more original, Jouret suggested they hold it in an actual chapel, which Laborie appreciated. Laborie still had some concerns, to which Jouret blatantly lied and suggest his motivation to become a priest was a desire to evangelize, and after becoming one he would move to Africa to preach the word of Laborie's church; his actual motive was to obtain more power over the group, gaining the movement prestige. The ordination was done in the Château d'Auty in January 1984. He also ordained Thierry Huguenin, another member alongside Jouret, and two other members. This was controversial following the suicides; Laborie argued that Jouret, along with the three other men he had ordained, had true faith and seemed very sympathetic.

Lecturing and conferences

By this time Jouret was traveling widely through French-speaking Europe, Eastern Canada and Martinique as an inspirational speaker. He traveled a wide conference and lecture circuit in hotels and universities in several countries. His specific presentations included ones titled: "Old Age: The Doorway to Eternal Youth", "Love and Biology", and "Christ, the Sphinx, and the New Man". Jouret was a popular lecturer to Francophone audiences in both North America and Europe, with one commentator describing him as "something of a phenomenon". His publications and lecture recordings were sold in several New Age bookstores and health food shops. He lectured to the public from a homeopathic and New Age persona, providing a path to the secret society beneath – usually, at least some who attended his lectures were interested. Jouret was known as an excellent speaker, and according to former member Hermann Delorme:

You start listening and by God, you know, you just all of a sudden feel so attracted to what he is saying. You talk about the universe, you talk about how man is made of four ingredients and how the stars are made of these same four ingredients. Then you go back to Egypt and Egyptology, and then somewhere along the line comes the possibility of extraterrestrials. And it goes on and it goes on like that. But the more you hear, the less you understand, and therefore, the more you want to know. You slowly get caught up in the web.

As part of a larger investigation into new religious movements in Switzerland in the late 80s, religious historian Jean-François Mayer attended one of his conferences. There were about 500 or 700 people at the conference he first attended, which he found surprising. After the lecture, pamphlets were distributed and attendees were told that if they wished to know more they could file an application, where they were then invited to another lecture to learn more about the group. At this lecture, less than 10 people expressed interest and by several months later only one person out of the group had joined the OTS. Mayer asked Jouret for a personal interview; he agreed, and they met for lunch at a hotel. At the time, Mayer noted having what he viewed as a surprisingly positive opinion of Jouret following this meeting, and viewed him as having sincere character and belief, someone who was very certain they had a mission in life.

He brought Pertué with him to the meeting; during the conversation, Jouret revealed several personal details to Mayer, discussing with him his separation from his wife and the death of his child. During a meeting at a restaurant December 1987, which lasted for about three hours, Mayer mentioned an anti-cult publication that briefly discussed Jouret – not the Solar Temple, but in the context of a prior group he was a member of – to which Jouret expressed his dislike. Jouret then told Mayer that he had called the person who wrote the publication, asking for a correction, and told him that when this person refused, the author had turned up dead a week later. Mayer interpreted this as an indication that Jouret could not easily handle opposition, and that this was also possibly a warning to him personally as he was then the only person looking into the group.

Apocalypse predictions

Jouret spent much time in Martinique, starting in 1984. The OTS had more than 100 members there, mostly inherited from ORT's branch. At the head of the Martinique branch was Pierre Celtan, who in his decision making would always refer to Jouret (himself always referring to Di Mambro); he was described as "seduced" by Jouret. Jouret began to give more Amenta Club conferences there, to hundreds of listeners, the wealthiest of whom were drawn into the group. While never publicly denigrating the beliefs of the Martinicans, knowing he had to take into account their beliefs in order to appeal to them, Jouret expressed his annoyance with the Martinicans to a friend, Claude Giron. He told Giron that while he tried to be comfortable with all the races, "it must be recognized that they have different abilities". Jouret was noted to act "haughty, distant, or frankly contemptuous" to black members of the Solar Temple in Martinique, while accepting the whites.

Within a few months, he convinced the members in Martinique that they needed a new sanctuary, which he invited them to contribute to buying. In 1986, he told the Martinicans that the island would sink into the ocean by the end of the year. The members were terrified, but Jouret gave them a solution, which was to move to the group's Canadian base, which he said would be protected due to it sitting upon a large granite plate with a strong magnetic field. Jouret predicted that Quebec would be spared from the apocalypse. He told the Martinican members that if they did not move to Quebec, they would die; 30 members took up this offer, selling their houses and leaving the spouses and children who did not want to go along. Jouret advised them to not pay taxes and borrow huge amounts of money, used to fund the new location in Quebec, as after they died it would not matter. After the new year rolled around and Martinique still existed, members wondered if he could have made a mistake. He assured them that it was merely a "remission", but that the apocalypse would soon come and it was more important than ever to maintain the location in Canada.

Following the 1988 Saguenay earthquake, the view held by Jouret and other Templars that Quebec would be a safe haven from the impending apocalypse was damaged, which was the main reason they had moved to Canada. Members of the Sacred Heart commune began to criticize his leadership and his predictions (viewing them as too specific). The farm was also not self-sustaining, and the commune was close to bankruptcy. The members of the Sacred Heart commune disliked Jouret, accusing him of a lack of financial transparency and sexual exploitation of women. He was viewed as a dictator by the Quebec members of the group, and was also not present often as he constantly traveled. There was a resulting power struggle between the Quebec and Swiss templars. Canadian members began to question him, and Jouret was replaced as the Grand Master of the Sacred Heart commune by Robert Falardeau in about 1990.

Jouret founded a separate group afterwards, l’Academie de Recherche et Connaissance des Hautes Sciences or ARCHS (a pun on the "ark of survival"), taking several loyal members with him. His close friend Jean-Pierre Vinet, a vice president in the Hydro-Québec company, helped him transition to a different role, lecturing for management; several officials of Hydro-Québec then joined ARCHS. Hermann Delorme was made president of ARCHS, but this was actually a ceremonial role with little meaning. Jouret, having given up his profession as a homeopath to devote himself fully to the OTS, began lecturing on personal development at various companies, universities and banks, mainly in Quebec but also in Switzerland, France and Belgium. Di Mambro, who had a dim view of these lectures as "disseminating the ideas and principles of the OTS to the public", began sabotaging the lectures. Jouret eventually abandoned his activities and became totally dependent on Di Mambro. He slowly became less prominent in the leadership role of the Solar Temple and quit its executive committee in January 1993.

Legal issues

Members in Martinique were beginning to be frustrated with Jouret, viewing him as a dictator who was controlling and intruded unnecessarily into their private lives. In 1990, Michel Branchi, a member of the Martinican Communist Party and correspondent for the Martinican branch of the anti-cult group ADFI, who happened to have a relative in the OTS, organized a meeting between the families of members and Jouret in order to "attack" him. Questioned by their relatives about, among other things, why couldn't they see their relatives and what the money was used for, Jouret refused to answer and invoked his rank in the group, wishing for respect. A relative of one victim insulted him, and Branchi said that if he did not leave Martinique they would take the "necessary measures". At the same time, other Templar movements in Martinique were threatening his life (viewing him as competition); he returned to Canada.

This incident deeply affected the group. Jouret was terrified, and expressed to a friend that he had no choice but to leave for the threats he had received. He asked Giron to add to the group's survival kits iodine, to help them survive a nuclear explosion. Giron expressed to Jouret that his "trap" was "money and women". Every summer solstice Jouret sent all the members a message; in the message in 1991, Jouret instead sent an "indecipherable cosmic jumble", invoking a variety of esoteric elements. Journalist Arnaud Bédat described this letter as "[emptying] the store of Templar horrors."

In March 1993, two members of the OTS – Jean Pierre Vinet and Hermann Delorme – were arrested for attempting to purchase three semiautomatic guns with silencers, which are illegal in Canada; this came after Jouret had encouraged them to buy the weapons. A warrant for Jouret's arrest was issued, which could not be carried out as he was in Europe, and the Canadian press's attention was drawn to the OTS. He was caught on a police wiretap saying:

When I see the violence unleashed around me, around us. I'm talking about Jo and myself, for example, because we don't accept that we're part of a very specific figure at the end of time. [...] My God, what a circus. It's becoming terrible. We're living a crazy, crazy end... [...] If you only knew what you have to do to keep the machine going, you have no idea. Anyway, in short, we're coming to the end. [...] What a planet, my God, what the hell did we do to land on this shit.

Vinet and Delorme appeared in court on the charge of trafficking prohibited weapons on 30 June 1993. Jouret appeared 15 July, on the grounds of arms trafficking and conspiracy. He plead guilty, but obtained conditional discharge at his request, which kept his criminal record clean and allowed him to keep practicing medicine. The judge believed that the weapons purchases had been made in a "defensive context", and that the individuals involved had already been punished by the media coverage. Jouret and the other two men were given only a light and symbolic sentence after the crime: one year of unsupervised probation and a $1000 fine intended to be paid to the Red Cross. Jouret was silent during the trial, and immediately returned to Switzerland, having spent less than 24 hours in Quebec. In the aftermath the media took interest in the group; the Canadian press began to report, using information gained from police wiretaps, conversations between members of the OTS, which they described as a "doomsday cult".

Following the gun scandal, Jouret became very paranoid and concerned with purported injustice, as well as the legal investigation he faced in several countries. Delorme never spoke to him again after the incident, but Vinet told him that Jouret was "changed" and that he became a "tired, tired, tired, disappointed, disillusioned person". He began speaking of the "transit" concept previously established by Di Mambro. His physical condition began to deteriorate, and he did not sleep; instead, he spent the nights reading comic books. According to a former member, he constantly repeated that he was "sick of it" and that they had to "stop it". In June 1994, he called his mother and tell her that, if anything happened to him, to not worry, as he had already done a lot in his life. His mother was extremely worried about him due to his obsession with the apocalypse and his pessimistic outlook. The next month he called a former friend who had recently become slightly distanced from the group; Jouret begged him to meet up. According to this friend, Jouret was anxious and felt threatened, but would not say why.

Mass suicide

Main article: 1994 Solar Temple massacres

Di Mambro wrote four letters, known as The Testament, which contained messages of the order's beliefs. In these letters, the OTS termed the acts a "transit", which they described as "in no way a suicide in the human sense of the term". They declared that, upon death, they would acquire "solar bodies" on the star Sirius (though members also gave Jupiter or Venus as an alternative destination). The letters maintain a persecuted rhetoric, largely devoted to complaining about the treatment faced by Vinet and Jouret in Canada. In one letter, they harshly criticize the allegations the OTS had received in several countries as "deceitful", but especially complain about the SQ and the Q-37 investigation.

On 30 September, Di Mambro had a meal with some followers near Montreux in Switzerland; according to an attendee (Vuarnet) Di Mambro had asked him to meet them, including Jouret and Pilet. They were joined shortly after by Daniel Jaton, who went off to speak with Jouret. The next day, Jouret was in Salvan, where records and eyewitness testimony place him on the phone, and was seen late in the day at a restaurant with others.

During the night from 2 to 3 October 1994, 23 died in Cheiry, shot to death. The ones who had killed the others in Cheiry were Joël Egger and Jouret, though it is possible they were not the only ones. Following the deaths in Cheiry, Jouret was recorded as calling Di Mambro, possibly to inform him that it had been a success, and shortly after so did Egger. At about 6 a.m. Jouret left Cheiry for Salvan. Pertué had been invited to Cheiry; several of the dead in Cheiry had been killed as "traitors" to the movement. Hall and Schyuler noted she may have been killed for more "personal" reasons; she was killed with two bullets to the head.

In a final, fifth note, Jouret was blamed for the group's actions in Cheiry. A note was found in Di Mambro's chalet, which read:

Following the tragic Cheiry Transit, we wish to make it clear, on behalf of the Rosy Cross, that we deplore and totally disassociate ourselves from the barbaric, incompetent and aberrant behavior of Doctor Luc Jouret. Taking the decision to act on his own authority, against all our rules, he has transgressed our code of honor and is the cause of a veritable carnage that should have been a Transit carried out in Honor, Peace and Light. His departure does not correspond to the Ethics we represent and defend to posterity.

25 were found dead in Granges-sur-Salvan. Most of the bodies in Salvan were burned beyond recognition, and Jouret and Di Mambro's bodies had to be identified via dental records. The dead at Salvan had been injected with poison. According to the investigative report, it is likely that the fatal injections at Salvan were done by Line Lheureux. According to the coroner report, Jouret died of the drugs he ingested prior to the fire. His body was found in the second chalet in Salvan, having fallen on a beam from the intermediate floor.

Following the deaths, it was not immediately realized that Jouret was among the dead. The investigating judge issued a warrant for his arrest, but within a week it was found that he, along with all the main suspects in the deaths, were dead. Mostly in an attempt to discourage devoted former members from visiting their graves, the location of the graves of Jouret and Di Mambro were not officially released, with authorities describing it as "top secret". As neither of their families came to claim their bodies, they were both cremated following their autopsies. According to the three journalists According to journalist Arnaud Bédat, who investigated the case, as the canton where the death occurred has jurisdiction in Switzerland, they were both buried secretly under an unmarked slab in a cemetery in Sion, Switzerland.

The Solar Temple disbanded after Di Mambro and Jouret's deaths, though in 1995 another group of 16 OTS members committed suicide and in 1997 five more followed, following the first group.

Publications

• —— (1992). Médecine et conscience (in French). Louise Courteau. ISBN 2-89239-152-0. OCLC 26808052.

References

Sources

• Bédat, Arnaud; Bouleau, Gilles; Nicolas, Bernard (1997). L'Ordre du Temple Solaire: Enquête et révélations sur les chevaliers de l'apocalypse (in French). Montreal: Libre Expression. ISBN 978-2-89111-707-4.
• Bédat, Arnaud; Bouleau, Gilles; Nicolas, Bernard (2000). L'Ordre du Temple solaire: Les Secrets d'une manipulation (in French). Flammarion. ISBN 978-2-08-067842-3.
• * Caillet, Serge (1997). L'Ordre rénové du Temple: Aux racines du Temple solaire (in French). Dervy. ISBN 978-2-85076-924-5.
• Clusel, Shannon; Palmer, Susan J. (2020). "The Solar Temple in Quebec and the Saint-Casimir "Transit"". In Palmer, Susan J.; Geoffroy, Martin; Gareau, Paul L. (eds.). The Mystical Geography of Quebec: Catholic Schisms and New Religious Movements. Palgrave Studies in New Religions and Alternative Spiritualities. Cham: Palgrave Macmillan. ISBN 978-3-030-33061-3.
• Hall, John R.; Schuyler, Philip D. (2000). "The Mystical Apocalypse of the Solar Temple". Apocalypse Observed: Religious Movements and Violence in North America, Europe, and Japan. London; New York: Routledge. ISBN 978-0-203-97766-8.
• Introvigne, Massimo (2000). "The Magic of Death: The Suicides of the Solar Temple". In Wessinger, Catherine (ed.). Millennialism, Persecution, and Violence: Historical Cases. Syracuse University Press. ISBN 0-8156-0599-4.
• Lewis, James R. (2004). "The Solar Temple "Transits": Beyond the Millennialist Hypothesis". In Lewis, James R.; Petersen, Jesper Aagaard (eds.). Controversial New Religions (1st ed.). New York: Oxford University Press. ISBN 978-0-19-515682-9.
• Lewis, James R., ed. (2006). The Order of the Solar Temple: The Temple of Death. Controversial New Religions. Aldershot: Ashgate Publishing. ISBN 978-0-7546-5285-4.
  • Introvigne, Massimo. "Ordeal by Fire: The Tragedy of the Solar Temple". In Lewis (2006).
  • Mayer, Jean-François R. "The Dangers of Enlightenment: Apocalyptic Hopes and Anxieties in the Order of the Solar Temple". In Lewis (2006).
  • Chryssides, George D. "Sources of Doctrine in the Solar Temple". In Lewis (2006).
• Mayer, Jean-François (13 November 1998). Apocalyptic Millennialism in the West: The Case of the Solar Temple (PDF) (Report). Critical Incident Analysis Group at the University of Virginia. Retrieved 15 August 2023.
• Mayer, Jean-François (April 1999). ""Our Terrestrial Journey is Coming to an End": The Last Voyage of the Solar Temple". Nova Religio. 2 (2). Translated by Siegler, Elijah: 172–196. doi:10.1525/nr.1999.2.2.172. ISSN 1092-6690.
• Michaud, Roger C. (June 1996). Ordre du Temple solaire: rapport d'investigation du coroner au sujet des décès survenus à Morin Heights et en relation avec ceux survenus à Cheiry et à Salvan: liste des décès dans le Vercors (France) (Report) (in Canadian French). Quebec: Bureau du coroner.
• Morath, Pierre; Lemasson, Eric (8 February 2023). La Fraternité. Episode 1 (in Swiss French). Radio Télévision Suisse.{{cite episode}}: CS1 maint: date and year (link)
• Morath, Pierre; Lemasson, Eric (8 February 2023). La Fraternité. Episode 2 (in Swiss French). Radio Télévision Suisse.{{cite episode}}: CS1 maint: date and year (link)
• Palmer, Susan J. (October 1996). "Purity and Danger in the Solar Temple". Journal of Contemporary Religion. 11 (3): 303–318. doi:10.1080/13537909608580777. ISSN 1353-7903.
• Wessinger, Catherine (2000). How the Millennium Comes Violently: From Jonestown to Heaven's Gate. New York: Seven Bridges Press. ISBN 978-1-889119-24-3.