beautyistruth's review
5.0
An interesting exploration of the phenomenon that is gurus by a psychologist.
The chapters are devoted to the stories of selected gurus - including Jim Jones, David Koresh, Bhagwan Shree Rajneesh, Freud, Steiner, Gurdjieff, Jung, Ignatius of Loyola, Jesus, Paul Brunton - alongside psychological analysis of their psyches and those of their disciples.
Storr says that gurus tend to be introverted and narcissistic, people who don't think that anyone really cares for them, which may stem from childhood experiences. They lack equal relationships with others and therefore have few checks that come from criticism and egalitarian discourse which must surely help to result in their often wildly eccentric views.
Storr says that gurus tend to have come to a fixed and unique worldview from a period of psychological unwellness. There is discussion of Jung's schizophrenic symptoms, Ignatius's physical convalescence after being an athlete, Rajneesh's long depression (he is thought to be bipolar), Jesus's forty days and nights in the desert, and so on. Storr says that the formation of a fixed and unique worldview is a way to bring meaning and order to a troubled person as well as gives the narcissist a sense of self-esteem, of importance. He observes that a similar if differing process exists for scientists and creatives in that they seek tranquillity or order through their work.
In the case of gurus, Storr says that gurus must have some doubts which is why they accumulate disciples who reaffirm that they are right, as demonstrated by loyalty. Gurus often subject followers to physically demanding lengthy harangues and control over their lives to test this loyalty.
However, Storr makes the extremely good point that the line is not always so clear cut between irrational beliefs and rational beliefs in terms of social acceptance - such as that many ordinary people believe in religion - religious beliefs are simply mainstream and sanctioned. He makes the argument that irrational beliefs are psychotic or a problem if they cause social problems.
Some positives are noted that come from gurus even if much of their theories and beliefs are discredited, such as that Freud's theories have increased tolerance while Steiner's work with disabled people treating them well has been a positive effect. Communes even if harsh are remembered by some followers as happy periods of their lives due to the sense of community and abnegation of mental responsibility that comes from following an authoritarian.
Disciples, of course, seek the peace, acceptance and authority that gurus offer. Charisma is explained as often coming from the guru's almost total self-belief and focused interest in the disciple. For example, Storr writes of Andrew Harvey's experience with Mother Meera, a seventeen-year-old Indian woman, whom Harvey would visit to have his head held by her in silence. He felt mystical experiences; a calm, love. Storr considers that Harvey was seeking a mother figure which came from the effective loss of his mother at a young age from being sent to boarding school at the age of six.
There are not always positive outcomes of course - many gurus become corrupt and are confidence tricksters such as Gurdjieff who extracted large sums of money from followers. The Jonestown massacre where 909 people famously died at the bequest of the guru, almost all from cyanide poisoning, would be a spectacular example of a negative outcome from following a guru.
The chapters are devoted to the stories of selected gurus - including Jim Jones, David Koresh, Bhagwan Shree Rajneesh, Freud, Steiner, Gurdjieff, Jung, Ignatius of Loyola, Jesus, Paul Brunton - alongside psychological analysis of their psyches and those of their disciples.
Storr says that gurus tend to be introverted and narcissistic, people who don't think that anyone really cares for them, which may stem from childhood experiences. They lack equal relationships with others and therefore have few checks that come from criticism and egalitarian discourse which must surely help to result in their often wildly eccentric views.
Storr says that gurus tend to have come to a fixed and unique worldview from a period of psychological unwellness. There is discussion of Jung's schizophrenic symptoms, Ignatius's physical convalescence after being an athlete, Rajneesh's long depression (he is thought to be bipolar), Jesus's forty days and nights in the desert, and so on. Storr says that the formation of a fixed and unique worldview is a way to bring meaning and order to a troubled person as well as gives the narcissist a sense of self-esteem, of importance. He observes that a similar if differing process exists for scientists and creatives in that they seek tranquillity or order through their work.
In the case of gurus, Storr says that gurus must have some doubts which is why they accumulate disciples who reaffirm that they are right, as demonstrated by loyalty. Gurus often subject followers to physically demanding lengthy harangues and control over their lives to test this loyalty.
However, Storr makes the extremely good point that the line is not always so clear cut between irrational beliefs and rational beliefs in terms of social acceptance - such as that many ordinary people believe in religion - religious beliefs are simply mainstream and sanctioned. He makes the argument that irrational beliefs are psychotic or a problem if they cause social problems.
Some positives are noted that come from gurus even if much of their theories and beliefs are discredited, such as that Freud's theories have increased tolerance while Steiner's work with disabled people treating them well has been a positive effect. Communes even if harsh are remembered by some followers as happy periods of their lives due to the sense of community and abnegation of mental responsibility that comes from following an authoritarian.
Disciples, of course, seek the peace, acceptance and authority that gurus offer. Charisma is explained as often coming from the guru's almost total self-belief and focused interest in the disciple. For example, Storr writes of Andrew Harvey's experience with Mother Meera, a seventeen-year-old Indian woman, whom Harvey would visit to have his head held by her in silence. He felt mystical experiences; a calm, love. Storr considers that Harvey was seeking a mother figure which came from the effective loss of his mother at a young age from being sent to boarding school at the age of six.
There are not always positive outcomes of course - many gurus become corrupt and are confidence tricksters such as Gurdjieff who extracted large sums of money from followers. The Jonestown massacre where 909 people famously died at the bequest of the guru, almost all from cyanide poisoning, would be a spectacular example of a negative outcome from following a guru.
mwilmorebrac's review
3.0
The book, whilst not clearly not bad, was underwhelming. The format irritated me a bit- rather than developing a single theory and developing it progressively through the use of case studies, the author organises the book by surveying, case-by-case, each 'guru'. In this way, his book read more like a brief biography of each person, in which he defends his idea that gurus share certain characteristics. This would perhaps be a good introductory book, but the well-read individual walks away without having learnt anything ground-breaking.
skahn's review
4.0
4.5 of 5. This is an excellent overview of what constitutes a guru -- benevolent or otherwise -- and some great examples. Strongly recommended.
More...