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being loners) and that some suffer from a mild form of schizophrenia. He argues that gurus who are authoritarian, paranoid, eloquent, or who interfere in the private lives of their followers are the ones who are more likely to be unreliable and dangerous. Storr also refers to Eileen Barker's checklist to recognize false gurus. He contends that some so-called gurus claim special spiritual insights based on personal revelation, offering new ways of spiritual development and paths to salvation. Storr's criticism of gurus includes the possible risk that a guru may exploit his or her followers due to the authority that he or she may have over them, though Storr does acknowledge the existence of morally superior teachers who refrain from doing so. He holds the view that the idiosyncratic belief systems that some gurus promote were developed during a period of psychosis to make sense of their own minds and perceptions, and that these belief systems persist after the psychosis has gone. Isso mudou quando ey brasil o time foi comprado pela Evergrande Real Estate Group. Some of them believe that all humanity should accept their vision, while others teach that when the end of the world comes, only their followers will be saved, and the rest of the people will remain unredeemed. According to him, this ″apparently arrogant assumption″ is closely related and other characteristics of various gurus. Storr applies the term ”guru” to figures as diverse as Jesus, Muhammad, Buddha, Gurdjieff, Rudolf Steiner, Carl Jung, Sigmund Freud, Jim Jones and David Koresh. [114] The Belgian Indologist Koenraad Elst criticized Storr's book for its avoidance of the term prophet instead of guru for several people. Elst asserts that this is possibly due to Storr's pro-Western, pro-Christian cultural bias. 3655bet.18+ Advertisement.
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