relationships, and what should be done with their money or other possessions.
Intensity of conviction is necessary if a guru is to attract disciples. This is not to say that all gurus believe everything they preach; but an initial conviction of having special insight is probably necessary if a new sect is to be born. Many people go through conversion experiences and hold strong religious or other convictions without being impelled to preach or to convert others, but gurus require disciples just as disciples require gurus. We must consider the possibility that the conviction expressed by gurus is less absolute than it appears in that their apparent confidence needs boosting by the response of followers. As we shall see, some gurus avoid the stigma of being labelled insane or even of being confined in a mental hospital because they have acquired a group of disciples who accept them as prophets rather than perceiving them as deluded. Some historians have proposed that all messianic characters have secret doubts about their missions, and that this is why they strive to gain disciples. It is difficult to sustain a belief in the authenticity of a new revelation if no one else shares it.
Because they claim superior wisdom, gurus sometimes invent a background of mystery. Travels to parts of Central Asia or Tibet inaccessible to ordinary mortals have, in the past, been promoted as prologues to the acquisition of esoteric knowledge and mystical experiences. Now that most of the world is mapped, explored, and, like Everest, cluttered with western rubbish, it is harder to find places which are sufficiently remote to be mysterious. But there are always other worlds. Perhaps other planets are inhabited by creatures of infinite wisdom who send messages to selected mortals? Some gurus appear to believe so.
Like other humans, gurus risk becoming corrupted by power. Although a guru may begin his mission in ascetic poverty, success often brings about a revision of values. It is intoxicating to be adored, and it becomes increasingly difficult for the guru not to concur with the beliefs of his disciples about him. If a man comes to believe that he has special insights, and that he has been selected by God to pass on these insights to others, he is likely to conclude that he is entitled to special privileges. For example, he may feel, along with his followers, that he cannot be expected to carry out his exhausting spiritual mission if he has to worry about money, and that he is therefore entitled to demand and make use of any money which his followers can raise. Gurus sometimes end up living in luxury.
Gurus who feel entitled to be relieved of financial responsibility also often engage in sexual behaviour which would be condemned as irresponsible in an ordinary person. If a man is surrounded by adoring and attractive women, it is difficult for him to avoid sexual involvements. But the guru who seduces disciples who look up to him as a spiritual guide may do them as much harm as the psychoanalyst who seduces his patients, or the father who sexually assaults his children.
Gurus not infrequently exploit their followers in other ways. Subservient disciples are all too willing to undertake the chores of life, so that the guru may be spared involvement with trivia. Gurus often get pleasure from this exercise of power, and some carry it to the point of making their followers perform meaningless and unnecessary tasks, ostensibly as spiritual exercises, but in fact as a proof of the guru’s power over them. Some enjoy inflicting cruel punishments upon transgressors. Gurus vary greatly in personal integrity and the ability to resist the corruption which power over others usually brings with it.
Because a guru professes a bizarre cosmology or becomes corrupt it does not necessarily follow that all his insights are nonsense. I have never believed R. D. Laing’s theory that psychosis is a path to higher wisdom, but the period of intense distress or mental illness which so often precedes a new revelation may open doors of perception which are closed to the ordinary person. Manic-depressives sometimes claim that their experiences of the depths of despair and the heights of elation have so intensified their lives that, if offered the choice, they would choose to have their illness rather than suffer the tedium of conventional normality. Even those who passed through an acute episode of schizophrenia and who have emerged intact are sometimes grateful for this experience. I shall often refer to Ellenberger’s concept of ‘creative illness’ which is applicable to a number of gurus.
Some gurus pass through a period of definable mental illness from which they recover: others deteriorate to the point at which most psychiatrists would diagnose them as psychotic; that is, insane rather than neurotic or suffering from temporary emotional instability. Still others remain socially competent and reasonably well-balanced throughout their lives. Critical examination of the lives and beliefs of gurus demonstrates that our psychiatric labels and our conceptions of what is or is not mental illness are woefully inadequate. How, for example, does one distinguish an unorthodox or bizarre faith from a delusion?
In what follows, I want to examine a few gurus who differ markedly from each other, but who all display some of the features which I have just described as characteristic. No guru exhibits all these features; but even the best and worst of gurus have something in common which distinguishes them from ordinary human beings. Contemporary cults like the Unification Church, the Church of Scientology, International Society for Krishna Consciousness (ISKCON), and the Children of God have been extensively studied and written about during the last twenty years because so many parents and others became anxious about the effects that membership of these new religious movements was having on their children. My particular interest is in the personalities of the gurus themselves, although some characteristics of their followers will be mentioned in passing. I have deliberately chosen to study a number of gurus who, ranging as they do from saints to crooks, appear to be quite dissimilar. I hope to show that they have more in common than meets the uncritical eye.
THE INFAMOUS DICTATORS of the twentieth century, Hitler, Mussolini, Stalin, Ceausescu, and Mao Tse-tung were all unscrupulous in the pursuit of power and ruthless in eliminating enemies. Dictators cannot afford the luxury of friends. Although they may marry and rear families, they depend primarily upon the plaudits of the unknown multitude rather than on true affection from intimates to maintain their self-esteem. It is not surprising that leaders of this type become suspicious, often to the point of paranoia. The crowd is fickle and easily swayed. Dictators who depend upon popular acclaim and propaganda alone can be unseated by the adverse events which plague all political leaders. If a dictator is to hold on to power even when the country is in trouble, he must ensure that he is totally in control and that no rival has a chance of supplanting him. To do so requires the apparatus of informers, secret police, and spies which is so characteristic of dictatorial regimes. The number of people who have been banished, imprisoned, tortured, or executed for no reason other than that a dictator perceived them as possible threats to his position is beyond computation. Moreover, it is those who are high in the dictator’s hierarchy who are most likely to be seen as threatening. Paradoxically, the ‘friends’ and allies on whom a normal leader might depend for advice and support during crises, often constitute the greatest threat to the paranoid dictator. Hitler’s purge of Ernst Röhm and his Stormtrooper lieutenants in 1934 is a typical example. Hitler owed a great deal to Röhm, who had supported him from his earliest days in Munich, but this did not save him when he became a threat. Both Stalin and Mao Tse-tung disposed of their closest associates without hesitation.
As we shall see, some gurus are dictators on a small scale. Although their message is ostensibly religious rather than political, they behave like dictators, thrive on adulation, have no true friends, attempt to exercise absolute power, and are afflicted by the same kind of paranoid suspicions. Let us look at two gurus who fit this description.
On November 18, 1978, over nine hundred people, including two hundred and sixty children, drank or were injected with cyanide in Jonestown, Guyana. This self-annihilation of the members of the People’s Temple was ordered by its founder, Jim Jones, who himself died of a gunshot wound to the head. On April 19, 1993, eighty-six people, including twenty-two children, perished in the flames of Ranch Apocalypse, Waco, Texas. This self-immolation was at the instigation of the cult leader David Koresh,
