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Tuesday, June 29, 2021

International Society for Krishna Consciousness

From Wikipedia, the free encyclopedia
 
International Society for Krishna Consciousness
Iskon Temple, Vrindawan.jpg
ISKCON Temple in Vrindavan, Uttar Pradesh, India
AbbreviationISKCON
Formation13 July 1966 (54 years ago) New York City, U.S.
FounderA. C. Bhaktivedanta Swami Prabhupada
TypeReligious organisation
Legal statusFoundation
HeadquartersSri Sri Radha Madhava Temple (ISKCON Mayapur), Sridham Mayapur, West Bengal, India
Location
  • 850 temples, ecovillages and centres
Coordinates23.424784°N 88.388867°ECoordinates: 23.424784°N 88.388867°E
Area served
Worldwide
Main organ
Governing Body Commission
AffiliationsGaudiya Vaishnavism
Websiteiskcon.org

The International Society for Krishna Consciousness (ISKCON), known colloquially as the Hare Krishna movement or Hare Krishnas, is a Gaudiya Vaishnava religious organisation. ISKCON was founded in 1966 in New York City by A. C. Bhaktivedanta Swami Prabhupada. Its core beliefs are based on Hindu scriptures, particularly the Bhagavad Gita and the Bhagavata Purana, and the Gaudiya Vaishnava tradition, which has had adherents in India since the late 15th century and American and European devotees since the early 1900s.

ISKCON devotees follow a disciplic line of Brahma Madhva Gaudiya Sampradaya and are the largest branch of Gaudiya Vaishnavism. Vaishnavism means 'worship of Vishnu', and Gauḍa refers to the area where this particular branch of Vaishnavism originated, in the Gauda region of West Bengal.

The organization was formed to spread the practice of Bhakti yoga, the practice of love of God in which those involved (bhaktas) dedicate their thoughts and actions towards pleasing Krishna, whom they consider the Supreme Lord. Its most rapid expansions in membership as of 2007 have been within India and especially after the collapse of the Soviet Union, in Russia and the rest of the formerly Soviet-aligned states of Eastern Europe and Central Asia.

Today, it has around a million congregational members worldwide, and despite its relatively small number of followers in the West, it has been described as influential.

History and belief

Pancha-Tattva deities: Chaitanya Mahaprabhu, Nityananda, Advaita Acharya, Gadadhara and Srivasa, installed in a Gaudiya Vaishnava temple
 
ISKCON's Bhajan during Navratri Golu at Coimbatore, Tamil Nadu, India

ISKCON devotees follow a disciplic line of Brahma Madhva Gaudiya Bhagavata Vaishnavas and are the largest branch of Gaudiya Vaishnavism. Vaishnavism means 'worship of Vishnu', and Gauḍa refers to the area where this particular branch of Vaishnavism originated, in the Gauda region of West Bengal. Gaudiya Vaishnavism has had a following in India, especially West Bengal and Odisha, for the past five hundred years. Gaudiya Vaishnavism was founded by the saint Chaitanya Mahaprabhu who rapidly spread his form of ecstatic bhakti (devotion) throughout Bengal. He established Sankirtan, the practice of publicly expressing devotion to Lord Krishna, the Supreme God, through dance and song. This form of communal worship responded to rigid caste structures by engaging all people in worship regardless of caste and creed. Chaitanya emphasized chanting the Hare Krishna Mahamantra (the 'great mantra'). He is considered by Gaudiya Vaishnavas to be an incarnation of Krishna himself.

Bhaktivedanta Swami Prabhupada brought Chaitanya's Gaudiya Vaishnavism to the West in 1965. At 70 years old, he landed in New York without any money (4 rupees of indian currency). Instead of preaching to New York's elite, he tapped into the 1960s countercultural spirit by preaching and chanting in public parks and attracting hippies and the youth. His movement, then known as the "Hare Krishna Movement", grew even larger when he relocated to San Francisco a year later. When it spread to England, it gained publicity and financial backing from the Beatles' George Harrison. He recorded several tracks with the Hare Krishnas and included the Mahamantra in his hit track "My Sweet Lord". The first Hare Krishna commune, New Vrindavan (West Virginia), was established by Prabhupada in 1968. Since then, ISKCON has established more than 800 centers all over the world and has millions of followers.

Key to the spread of Gaudiya Vaishnava theology in the Western world were Bhaktivedanta Swami Prabhupada's extensive writings and translations, including the Bhagavad Gita As It Is, Srimad Bhagavatam (Bhagavata Purana), Chaitanya Charitamrita, and other scriptures. These works are now available in more than seventy languages and serve as the scriptures of ISKCON.

ISKCON describes Krishna as the source of all the avatars of God. Thus ISKCON devotees worship Krishna as the highest form of God, svayam bhagavan, and often refer to him as the Supreme Personality of Godhead in writing, which was a phrase coined by Prabhupada in his books on the subject. To devotees, Radha represents Krishna's divine female counterpart, the original spiritual potency, and the embodiment of divine love. The individual soul is an eternal personal identity which does not ultimately merge into a non-dual consciousness (Brahman) as believed by the monistic (Advaita) schools of Hinduism. Prabhupada most frequently offers Sanatana-dharma and Varnashrama dharma as more accurate names for the religious system which accepts Vedic authority. It is a monotheistic tradition which has its roots in the theistic Vedanta traditions.

Practices

Statue of Srila Prabhupada founder of ISKCON.
 
Hare Krishna Ratha-Yatra through the streets of Boston, Massachusetts.

The most famous and publicly recognizable ISKCON practice is kirtan, a congregational chanting or singing of the Hare Krishna mantra. It's both a way to express devotion to God and a way to attract newcomers to the movement. Devotees gather in public, in streets and parks, to sing the mantra accompanied by instruments like the mridanga, hand cymbals, and the harmonium. During the 1970s ISKCON entered the public eye because of this practice. Devotees would sing, distribute books, and proselytize in airports and other public areas, often obtrusively. Sankirtan continues throughout the world today, but in a less confrontational manner.

Other important religious practice within ISKCON and Gaudiya Vaishnavism is japa, or the meditative practice of repeatedly chanting the names of Krishna on a rosary. It's considered the only way for salvation for people in the current age. Prabhupada established a standard for initiated devotees to chant sixteen rounds of the Hare Krishna a day. Each round requires chanting the mahamantra 108 times on prayer beads, with sixteen rounds being 1728 repetitions and taking around two hours.

Another important practice in ISKCON is arati (also called puja). In arati, devotees offer water, incense, a fire lamp, and flowers to a murti, a sacred statue or image of Krishna. This is accompanied by prayers and devotional songs called bhajans. Practitioners may perform arati at their own home or congregate at a temple to join in the ceremony. Along with this worship, devotees will bathe the murti, dress it, offer it food, and even put it to sleep. By doing arati and serving the murti, devotees aim to deepen their relationship with Krishna.

ISKCON devotees meet regularly (typically on Sunday at a program known as the Sunday Feast) to worship deities, listen to discourses by senior devotees, participate in kirtan and eat sanctified offered food.

Four Regulative Principles

During initiation (diksha) ISKCON devotees vow to follow four basic rules and regulations, They are as follows:

  • to follow a lacto-vegetarian krishna prasadam diet,
  • to not consume any intoxicants (alcohol, cigarettes or drugs),
  • to not gamble, and
  • to not engage in 'illicit sex' (i.e. any sexual activity that is not procreational in nature within the context of marriage).

Festivals

Besides weekly gatherings, devotees within the ISKCON movement celebrate a diverse array of Hindu festivals, including Janmashtami, Radhastami, Diwali, Gaura Purnima, Ekadasi, Holi, Rama Navami, and Gita Jayanti.

The Ratha Yatra Festival of Chariots is an annual parade whereby devotees chant and dance on the street, pulling a chariot with the deities of Lord Jagannatha, Baladeva, and Subhadra behind them. This public procession is typically followed by performances and free vegetarian food.

Preaching

ISKCON advocates preaching. Members try to spread Krishna consciousness primarily by singing the Hare Krishna mantra in public places and by selling books written by the founder.

A study conducted by E. Burke Rochford Jr. at the University of California found that there are four types of contact between those in ISKCON and prospective members. Those are individually motivated contact, contact made with members in public areas, contact made through personal connections, and contact with sympathizers of the movement who strongly encourage people to join.

According to the doctrine of Chaitanya Mahaprabhu, one does not need to be born in a Hindu family to take up the practice. There are ISKCON communities around the world with schools, restaurants, and farms.

Centers worldwide

A Russian Hare Krishna girl

India

India has the highest density of ISKCON centers in the world, with over 150 temples, 12 state-recognized educational institutions, 25 affiliated and non-affiliated restaurants, and a number of tourist and pilgrimage hotels. It is also home to Govardhan Eco-Village, an ayurvedic treatment and retreat center near Mumbai. ISKCON India has been known to espouse more traditional orthodox Vedic values than its Western counterparts, which tend to support more progressive social efforts.

Mayapur Chandrodaya Mandir of the Vedic Planetarium, Mayapur

The ISKCON Temple of the Vedic Planetarium at Mayapur, under construction.

Set to be completed in 2022, the Temple of the Vedic Planetarium, Mayapur in West Bengal is built in the birthplace of Sri Chaitanya Mahaprabhu, the founder of the Gaudiya-Vaishnava lineage of Hinduism. The temple itself currently sits at 425 000 square feet and is 340 feet tall, and is surrounded by accompanying lodges, shops, residences, educational centers, and gardens. The project cost an estimated $75 million, with its major investor being Alfred B. Ford, the great-grandson of Henry Ford. The complex ‘s main attraction is a planetarium based on Vedic cosmology as well as exhibitions about the Vedic arts, sciences, and culture as described in the Srimad Bhagavatam. After completion, the temple will be the biggest in the world, second to Angkor Wat in Cambodia.

Sri Krishna-Balaram Mandir, Vrindavan

Sri Krishna-Balaram Mandir, Vrindavan.

Located in the Raman Reti area of Vrindavan, Uttar Pradesh, the Sri Krishna Balaram Mandir temple was built in the original village where the spiritual figures Krishna and Balarama are said to have resided in the Vedic period of Indian history. It is built in close proximity to other holy sites such as the village of Gokul, Govardhana Hill, the Mathura palace, and various holy lakes. As a result, ISKCON Vrindavan is a common pilgrimage site for followers of the Krishna Conscious movement. The complex is home to a guesthouse, a museum, gift shops, a restaurant, a bakery, a broadcast studio as well as a marble temple hall. The temple is also affiliated with the Vrindavan Institute of Higher Education.

Vrindavan Chandrodaya Mandir

One of the ISKCON temples in Vrindavan, under construction.

Overseen by ISKCON Bangalore, the Vrindavan Chandrodaya Mandir is currently under construction and slated to be the tallest religious monument in the world, featuring a helipad, theme park, museum, accommodation, wooded, and park area, and temple.

Sri Sri Parthasarathi Mandir, New Delhi

The ISKCON Temple in New Delhi.

The Sri Sri Parthasarathi Mandir temple complex houses the Glory of India Vedic Cultural center, which is a set of interactive educational exhibits, as well as the world's largest printed religious book, known as the "Astounding Bhagavad Gita".

Sri Sri Radha Krishna Mandir, Chennai

The ISKCON Temple Chennai, estbl. 2012.

The Chennai temple is located on the East Coast Road in southern part of the city. Built on 1.5 acres of land and consecrated in 2012, the temple is the largest Radha Krishna temple in Tamil Nadu.

Sri Sri Radha Madhav Sundar Mandir, Siliguri

One of the ISKCON temples in West Bengal—Sri Sri Radha Madhav Sundar Mandir, Siliguri.

This temple is located at Siliguri, West Bengal and known as Gupta Nabadweep Dham.

Nepal

ISKCON Temple Nepal or ISKCON Nepal is located in Kathmandu. The geographic coordinates of ISKCON Nepal are 27.784062° or (27°47'2.62") of North and 85.356938° or (85°21'24.98") of East. It is on the lap of Shivapuri Mountain where the Holy Bishnumati River flows.

In this temple, the Deities of Sri Sri Radha Govinda Hari (Radha & Krishna), Jagannath, Baladeva, Subhadra, Gaur Nitai, Narasimha are worshiped. ISKCON Nepal celebrates Jagannath Rath Yatra every year. As per a 2018 estimate, over 5000 devotees participate in the ratha yatra from across the globe.

Europe

There are over 135 ISKCON-affiliated temples and cultural centers in Europe. The ISKCON movement in Europe is home to a number of rural and farming communities, including Nueva Vrajamandala in Spain, La Nouvelle Mayapura in France, and Villa Vrindavan in Italy.

There are also 31 additional centers in Russia, as Vaishnava Hinduism represents one of the largest denominations of faith in the country.

Radhadesh, Belgium

The Radhadesh temple in Durbuy, Belgium, is home to Bhaktivedanta College, which opened in 2002 to provide ministerial and spiritual education for students, offering degrees and certificates online and on-campus in Vaishnava theology externally validated by the University of Chester.

The Radhadesh temple is also home to Radhadesh Mellows, an annual kirtan retreat.

Bhaktivedanta Manor, Watford

A landscaped property featuring gardens, lakes, a school, farm, numerous temple and housing buildings, accommodations, and a bakery, the property for Bhaktivedanta Manor was donated by George Harrison of the Beatles and is on the National Heritage List for England. The houses on the property, including the temple, are built in the mock-Tudor mansion style of the 1800s.

Bhaktivedanta Manor is also home to the London College of Vedic Studies, and is the birthplace of the Avanti Schools Trust, a sponsor of state-funded primary and secondary schools that provides both non-denominational and Hindu-faith education throughout the UK.

Demographically, devotees in Europe are majority of ethnic Europeans. An exception can be made with the demographics of devotees in the United Kingdom, which caters to the Indian immigrant population, mirroring the demographics of most North American centers.

North and South America

Sri Sri Radha Krishna Temple in Spanish Fork, view of the southeast side.

There are 56 formally affiliated ISKCON centers in the United States. Notable centers include Sri Sri Radha Krishna Temple (Spanish Fork), Utah, New Raman Reti in Alachua, FL, and The Radha Kalachandji Temple in Dallas, TX. Hare Krishna-affiliated full-time communities include New Vrindaban in West Virginia, and Gita Nagari Eco Farm and Sanctuary in Pennsylvania. There are various other centers in the United States that promote Krishna Conscious culture without being formally affiliated with ISKCON, including The Bhakti Center in New York City. The ISKCON Dallas temple is affiliated with the nearby TKG Academy, which provides private school academic education with additional Vedic-based courses.

There are 12 ISKCON centers in Canada, including the self-sustaining Saranagati Eco Village in BC. There are 5 formally affiliated ISKCON centers in Mexico.

The temple of ISKCON eco-village "Nova Gokula", Pindamonhangaba, São Paulo, Brazil.

There are 60 affiliated ISKCON temples in South America, with most congregations located in Argentina and Brazil. There are also a number of devotee-run farming communities throughout Latin America. Most notable is the eco-village "Nova Gokula" at Pindamonhangaba in the Brazil state of São Paulo, founded in 1978, with two temples planning as traditional Hindu architecture.

Asia, Africa, and Australasia

The ISKCON Temple in Mombasa, Kenya.

Asia is home to over 80 ISKCON affiliated centers, with most being located in Indonesia, Malaysia, and the Philippines.

There are 69 affiliated ISKCON centers in Africa, four of which are rural farming communities and three of which are educational centers. ISKCON Durban hosts the world's largest Ratha Yatra Chariot Festival outside of India.

There are six ISKCON centers, including one farming village in Australia and four temple centers in New Zealand. The Hare Krishna Temple in Christchurch, New Zealand, distributed free meals to mourners and the local Muslim community after a mosque shooting in March 2019.

Management structure

Hare Krishna devotee.
 
ISKCON Mayapur Main Gate

Bhaktivedanta Swami spent much of the last decade of his life setting up the institution of ISKCON.

The Governing Body Commission (or GBC) was created by him in 1970. In a document Direction of Management written on 28 July 1970 Prabhupada appointed twelve members to the commission, all of them non-sannyasi, including Satsvarupa dasa Goswami, Hansadutta Swami, and Tamala Krishna Goswami. The letter outlined the purposes of the commission: improving the standard of temple management, the spread of Krishna consciousness, the distribution of books and literature, the opening of new centers and the education of the devotees. GBC has since grown in size to include 48 senior members from the movement who make decisions based on consensus of opinion.

Succession of teachings

Chanting beads, normally of tulsi wood given by an ISKCON Guru at the initiation to an ISKCON devotee of Krishna.

ISKCON's founder A. C. Bhaktivedanta Swami Prabhupada claimed to belong to the traditional system of paramparā, or disciplic succession, in which teachings upheld by scriptures are handed down from master to disciple, generation after generation

Kirtan and music influence

The practice of mantra meditation, also known as kirtan, is prominent in the ISKCON movement. Dedicated kirtan festivals are held annually around the world, such as the Sadhu Sanga Retreat in Boone, North Carolina, Kirtan 50 in Dallas, Texas, and Radhadesh Mellows, in Durbuy, Belgium. Notable kirtaneers include Jahnavi Harrison, Gaura Vani, and the Mayapuris, who have all released kirtan albums. Kirtan sessions are also held outside of temple settings, including at a local university "Bhakti Clubs", mantra lounges, and at a yoga and wellness festivals.

Full theatrical performances have been produced based on the Vedic theologies. Prominent performance companies include Viva Kultura and Vande Arts.

The Hare Krishna mantra appears in some famous songs, such as former Beatle George Harrison's 1970 hit "My Sweet Lord". John Lennon included the phrase "Hare Krishna" in his lyrics to "Give Peace a Chance" and the Beatles' 1967 track "I Am the Walrus". The backing vocalists also sing the phrase in Ringo Starr's 1971 hit "It Don't Come Easy", written with the help of Harrison, although the words were mixed low on the released version.

Of the four Beatles, only Harrison fully embraced Krishna Consciousness. He also provided financial support for ISKCON's UK branch and in 1973 purchased Bhaktivedanta Manor for their temple compound. Harrison enjoyed a warm friendship with Swami Prabhupada, who provided the inspiration for Harrison songs such as "Living in the Material World".

In the 1980s New York City hardcore punk band the Cro-Mags included Hare Krishna members and made references to Krishna Consciousness. By the early 1990s, an entire Krishnacore subgenre was established with other New York hardcore bands like Shelter and 108.

In 2020, Willow Smith and Jahnavi Harrison collaborated on the song "Surrender (Krishna Keshava"), and the album "RISE", featuring ancient sacred songs from India with Sanskrit lyrics.

Vegetarianism

Vegetarianism is one of the four tenets of ISKCON.

With respect to AC Bhaktivedanta Swami Prabhupada's focus on food distribution, many ISKCON devotees have opened vegan and vegetarian eateries based on the Vedic non-violent eating principles. These include the informal "Govindas’" food chain, Doughnut Plant, Divya's Kitchen NYC and OmNom Enlightened Eating.

Not all restaurants opened by ISKCON members are officially affiliated with ISKCON, although many Govindas’ restaurants or catering businesses operate out of the main temple center.

Charitable projects

Cow protection and ISCOWP

ISCOWP (International Society for Cow Protection) was designed to "present alternatives to agricultural and dietary practices that support and depend upon the meat and dairy industries’ slaughter of innocent animals, specifically the cow". Their philosophy of "compassionate cow protection" stems from the Hindu Vedic value of ahimsa, or non-violence, and the deity Krishna's affection for cows and butter. ISCOWP believes that "the tenets of cow protection are universal and non-sectarian, available to all regardless of race, creed, or nationality".

ISKCON has a number of cow protection farms and centers known as "goshalas" around the world in farming communities and temples. In 2018, Gita Nagari Eco Farm and Sanctuary was the only USDA-Certified slaughter-free dairy production facility in the United States.

ISKCON Tribal Care Trust

ISKCON Tribal Care Trust (ITCT) is an ISKCON affiliate which aims at providing socio-economic development to the tribal people.

The trust has set up schools and potable water sources for the tribal people They also distribute blankets and study materials to the tribal communities.

Member of Food for Life Russia giving food.

Food For Life Global

Managed by ISKCON devotees but ultimately unaffiliated with the ISKCON movement, Food For Life Global is a not-for-profit vegan food relief organization with 211 international affiliates. The organization predicts Food for Life volunteers distribute 2,000,000 free meals daily through outreach to the homeless, school lunch programs, orphanages and for victims of natural disasters. Notable missions include food distribution during the Chechen Wars and during the aftermath of Hurricane Katrina.

There is internal debate as to whether food distribution efforts should be required to include religious preaching, prayer or book distribution, but as of 2020 this is not mandated by the organization. However, food distributed in these missions, as per customs of the ISKCON movement, is often offered to temple deities prior to distribution.

Specialty programming

Youth ministry

Most ISKCON temples offer Sunday School services for children of devotees during the weekly program. The curriculum of these classes may vary by location.

Pandava Sena

Based out of Bhaktivedanta Manor of Watford UK, Pandava Sena is a youth organization that aims to "connect like-minded souls to the timeless philosophy of the Vedas". The organization started in 1994 and is now composed of a variety of professionals and university students that host annual international mentorship and reunion retreats and weekly social gatherings.

Pandava Sena has also established "KCSocs" or "Krishna Conscious Societies" across 30 universities in the UK, bringing spirituality-based programming to students and working professionals. Many universities have similar student groups featuring youth from local ISKCON temples congregating for yoga, vegan food, or mantra meditation based on the KCSoc model.

The Sanga Initiative is a similar organization that is based in the United States and hosts an annual youth retreat and camping trip for ISKCON children called Camp Ignite.

Youth bus tours

Also known as the Krishna Culture Festival Tours, these tours occur multiple times a year and invite students and young professionals in the bhakti tradition to take cultural performances and services to various locations, including Puerto Rico, the Caribbean, Mexico, Australia, China, Scandinavia, and Canada. There are various age and gender-specific groups available for tour participation.

Vaishnavi ministry

Women's roles are a controversial issue within ISKCON, and its members have strongly divergent opinions regarding the interpretation of Srila Prabhupada's teachings on gender roles. While some of its leaders advocate that women should take public leadership roles, other leaders disagree, and maintain that "traditional" roles for women are more appropriate. They fear an undesirable influence of secular feminism within ISKCON.

According to the essay "Women in ISKCON in Prabhupada's times" written by Jyotirmayi Devi Dasi, women are renowned within ISKCON and regarded as completely equal in regards to spirituality. Prabhupada in his original writings encouraged the complete equality of women in the eye of Krishna based on the teachings of Bhagavad Gita that soul does not have any gender and everybody is eligible for spiritual liberation.

Since mother is the most respected position in Vedic culture, women within the Hare Krishna community are all viewed as mothers, especially by celibate male members brahmacharis. "Mother is a term of respect for women in the International Society for Krishna Consciousness (ISKCON), and is often prefixed to the Sanskrit name they receive in initiation. Even unmarried women are referred to as mothers".

Malati Devi Dasi is the first woman appointed to the ISKCON Governing Body Commission (GBC)

After years of discussion and reforms, a general consensus emerged to accept women as leaders and initiators in ISKCON. In 1998 Malati Devi Dasi became the first woman appointed to the GBC. The second woman leader, Dina Sharana, was selected in 2009.

An updated document was released by the GBC in 2019 stating that it was permissible for women to become initiating gurus within the ISKCON movement.

The ministry was developed to account for the growing interest of female devotees to partake in temple practices and ensure representation in decision making.

Child protection office

A suit for $900 million was filed in Texas State Court by alleged victims of abuse in the temples' schools in the 1970s and 1980s. ISKCON had to later file for Chapter 11 bankruptcy protection. Known as the Turley Case, the eventual 2008 settlement was $15 million.

In 1998, ISKCON published an exposé of widespread physical, emotional and sexual abuse of children in the group's boarding schools in the United States and India. The Hare Krishna monks and young devotees caring for the children had no training in the task and often resented having to perform it, the report said. At a meeting in 1996, former Krishna pupils testified that they had been regularly beaten at school, denied medical care, and sexually molested and raped.

The ISKCON Central Office of Child Protection was established by the GBC in 1997, and in 2005, released its first official Child Protection Policy and Procedure Guidelines. The CPO has provided Child Protection Information Training to over 500 child care providers within the organization internationally and continues to file and review reports on local Child Protection Teams. The Child Protection Policy and Procedure Guidelines was revised and ratified by the GBC in June 2018.

Significant organizations

  • The Grihastha Vision Team provides premarital, parenting and family counselling services to members of any Vaishnava community. The team is made up of volunteers who are mental health and/or educational professionals outside of the religious community.
  • The Bhaktivedanta Medical Associations’ mission is to "connect and inspire all devotees within the medical profession; to improve our practice of Krishna consciousness; to assist one another to improve our service to Srila Prabhupada: and the expand Krishna consciousness among medical professionals." Based in the US, the BMA hosts an annual medical conference for physicians and medical students with accredited North American hospitals and medical schools. Areas of interest include ayurvedic and natural health, mental health, physician burnout, meditation research, and dietary research.
  • Started in 2002, ISKCON Resolve is a "neutral, confidential and informal" conflict-resolution service for ISKCON congregation members and leaders. Services provided include ombudsman services, conflict mediation services, and self-help tools.
  • The ISKCON Domestic Abuse Coalition's mission is "to raise awareness of [domestic abuse] within ISKCON and provide valuable resources for victims, leadership and the community at large." The group formed in 2019 to release a statement denouncing all forms of domestic violence and mistreatment of women within the ISKCON movement.

Relationship with other religions

ISKCON has a friendly relationship with other Religious societies seeing them as contributing in inculcating spiritual values in people.

In a historic first, ISKCON brought together the four Vaishnava Sampradayas for a Sankirtan festival in the year 2015.

It also has been organizing Vaishnava-Christian dialogues in the West for over 30 years to explore common ground between the two personalistic faiths. In India they have been organized from 2015 onwards.

Controversies

ISKCON has experienced a number of significant internal problems, the majority of which occurred from the late 1970s onwards, and especially within the decade following Prabhupada's death. ISKCON has also been scrutinised by some anti-cult movements.

  • In a landmark 1976 case, People vs. Murphy, the Supreme Court of New York found that "'the Hare Krishna religion is a bona fide religion with roots in India that go back thousands of years." Although the parents of two Hare Krishna members claimed ISKCON had brainwashed their children, the court found they had not and that their children had freely followed the tenets of their chosen faith.
  • A brainwashing lawsuit filed by an Orange County mother and daughter, Robin George, in 1977 led to numerous appeals reaching the Supreme Court. In a long-awaited ruling on religious liberty, the state appeals court dismissed a claim that the Hare Krishna sect had brainwashed a 15-year-old girl. In addition to the brainwashing claim, the 4th District Court of Appeal dismissed claims that they had intentionally caused Robin George emotional distress and libeled her.
  • Kirtanananda Swami, or Swami Bhaktipada, a leader of ISKCON, was expelled from the organisation in 1987 for various deviations; he pleaded guilty before his 1996 retrial to one count of racketeering and after serving 8 years of a 20-year prison sentence was subsequently released in 2004. Previously in 1991 the jury had found him not guilty on charges of conspiracy to commit the murders-for-hire of two devotees, but found him guilty of racketeering and mail fraud. These convictions were later overturned on appeal, only to result in the later retrial. The case placed a spotlight on New Vrindaban, which by then had nearly 500 members, making it the largest and most famous Hare Krishna community in the United States at that time. Kirtanananda is no longer considered a bonafide ISKCON initiating guru by the movement.
  • In the 1990s ISKCON faced accusations of child abuse, and its leaders acknowledged physical, emotional and sexual abuse of children who were sent to live in the movement's boarding schools in the United States and India in the 1970s and 1980s. Several safety regulations and subcommittees, such as ISKCON Resolve and the ISKCON Child Protection Office, have been developed since these allegations to ensure that legal rights as well as the health and safety of devotees.

Persecution

  • From 1971 to 1989, ISKCON devotees in Soviet Union were jailed and beaten for performing their faith in public by the KGB. Details of the struggle of devotees to maintain their religious practices amidst Soviet policies have been fictionalized in the play A Taste of Salted Bread.
  • In 2006, a bomb blast struck the ISKCON temple in Imphal in Manipur, India. Five devotees were killed and a further 50 were injured.
  • In 2007, the Kazakhstan government authorities demolished 25 homes belonging to the ISKCON members in Sri Vrindavan Dham commune in Almaty, on the grounds that they were illegal constructions.
  • In 2009, an orphanage run by the ISKCON Chittagong (Sri Sri Radha Madhava Mandir) in Bangladesh was attacked by unknown men. The gang vandalised furniture and a statue in the orphanage and beat the devotees. They also tried to take control of the temple and the orphanage.
  • In 2015, the ISKCON Temple, Dinajpur in Bangladesh was attacked by Jamaat-ul-Mujahideen Bangladesh terrorists. The terrorists opened fire and at least two people were injured in the attack.
  • In 2016, the ISKCON Sylhet in Bangladesh was attacked by Muslims and at least ten people were injured in that attack.
  • In 2018, the gate of the ISKCON Temple in Curitiba, Brazil was targeted by unknown perpetrators. The painting of Krishna with his mother Yashoda was defaced.
  • In 2018, Rath Yatra organised by ISKCON Dhaka in Bangladesh was attacked by a group of people, leaving six devotees injured.
  • In 2020, the banned terrorist organisation Ansar al-Islam planned an attack on the ISKCON Dhaka but police arrested them.

 

The 100 Most Influential Books Ever Written

From Wikipedia, the free encyclopedia
 
The 100 Most Influential Books Ever Written: The History of Thought from Ancient Times to Today.
Martin Seymour-Smith - The 100 most influential books ever written the history of thought from ancient times to today.jpeg
AuthorMartin Seymour-Smith
Cover artistFrancis Cugat
CountryUnited Kingdom
LanguageEnglish
PublishedSeptember 1998, Citadel
Media typePrint (hardcover and paperback)
ISBN978-0806520001
OCLC38258131

The 100 Most Influential Books Ever Written: The History of Thought from Ancient Times to Today (1998) is a book of intellectual history written by Martin Seymour-Smith, a British poet, critic, and biographer.

The list includes books such as the I Ching (an ancient Chinese divination text), the Hebrew Bible (a version of which serves as the "Old Testament" of the Christian Bible), the Upanishads (a collection of ancient Indian philosophical texts), MAHABHARTA (a Indian satire from the Age of Krishna) and The World as Will and Representation (a book of German philosophy).

==Wen of Zhou]] and the Duke of Zhou (according to tradition); Compilation of classic Chinese texts

  1. The Hebrew Bible, by several authors; Compilation of classic Hebrew books
  2. The Iliad and Odyssey, by Homer (according to tradition)
  3. The Upanishads, by several authors (Rishis [sages]); Compilation of classic Indian books
  4. Tao Te Ching, by Laozi
  5. The Avesta, by several authors (including Zoroaster); Compilation of classic Persian books
  6. Analects, by Confucius
  7. History of the Peloponnesian War, by Thucydides
  8. Hippocratic Corpus, several authors, one of whom is Hippocrates, who gives the collection its name.
  9. Corpus Aristotelicum, by Aristotle, compilation of books of the author
  10. Histories, by Herodotus
  11. Republic, by Plato
  12. Elements, by Euclid
  13. The Dhammapada, by Siddartha Gautama
  14. Aeneid, by Virgil
  15. De rerum natura, by Lucretius
  16. Allegorical Expositions of the Holy Laws, by Philo of Alexandria
  17. The New Testament, by Saint Paul and other authors; compilation of early Christian writings
  18. Parallel Lives, by Plutarch
  19. Annals, by Cornelius Tacitus
  20. Gospel of Truth, by Valentinus
  21. Meditations, by Marcus Aurelius
  22. Outlines of Pyrrhonism, by Sextus Empiricus
  23. The Enneads, by Plotinus
  24. Confessions, by Augustine of Hippo
  25. The Quran, traditionally believed to have been dictated to Mohammad by Allah, later written down by early Muslims; definitive text produced by Uthman ibn Affan
  26. The Guide for the Perplexed, by Moses Maimonides
  27. The Zohar, by several authors; Compilation of texts of the Kabbalah
  28. Summa Theologica, by Thomas Aquinas
  29. Divine Comedy, by Dante Alighieri
  30. In Praise of Folly, by Desiderius Erasmus
  31. The Prince, by Niccolò Machiavelli
  32. On the Babylonian Captivity of the Church, by Martin Luther
  33. Gargantua and Pantagruel, by François Rabelais
  34. Institutes of the Christian Religion, by John Calvin
  35. De revolutionibus orbium coelestium, by Nicolaus Copernicus
  36. Essays, by Michel Eyquem de Montaigne
  37. Don Quixote, by Miguel de Cervantes
  38. Harmonices Mundi, by Johannes Kepler
  39. Novum Organum, by Francis Bacon
  40. The First Folio, by William Shakespeare, compilation of works of the author
  41. Dialogue Concerning the Two Chief World Systems, by Galileo Galilei
  42. Discourse on the Method, by René Descartes
  43. Leviathan, by Thomas Hobbes
  44. Works, Gottfried Wilhelm Leibniz
  45. Pensées, by Blaise Pascal
  46. Ethics, by Baruch de Spinoza
  47. The Pilgrim's Progress, by John Bunyan
  48. Mathematical Principles of Natural Philosophy, by Isaac Newton
  49. Essay Concerning Human Understanding, by John Locke
  50. A Treatise Concerning the Principles of Human Knowledge, by George Berkeley
  51. The New Science, by Giambattista Vico
  52. A Treatise of Human Nature, by David Hume
  53. Encyclopédie, by Denis Diderot
  54. A Dictionary of the English Language, by Samuel Johnson
  55. Candide, by François-Marie de Voltaire
  56. Common Sense, by Thomas Paine
  57. The Wealth of Nations, by Adam Smith
  58. The History of the Decline and Fall of the Roman Empire, by Edward Gibbon
  59. Critique of Pure Reason, by Immanuel Kant
  60. Confessions, by Jean-Jacques Rousseau
  61. Reflections on the Revolution in France, by Edmund Burke
  62. A Vindication of the Rights of Woman, by Mary Wollstonecraft
  63. Enquiry Concerning Political Justice, by William Godwin
  64. An Essay on the Principle of Population, by Thomas Robert Malthus
  65. The Phenomenology of Spirit, by George Wilhelm Friedrich Hegel
  66. The World as Will and Representation, by Arthur Schopenhauer
  67. Course of Positive Philosophy, by Auguste Comte
  68. On War, by Carl von Clausewitz
  69. Either/Or, by Søren Kierkegaard
  70. The Communist Manifesto, by Karl Marx and Friedrich Engels
  71. Civil Disobedience, by Henry David Thoreau
  72. On the Origin of Species, by Charles Darwin
  73. On Liberty, by John Stuart Mill
  74. First Principles of a New System of Philosophy, Herbert Spencer
  75. Experiments on Plant Hybridization, by Gregor Mendel
  76. War and Peace, by Leo Tolstoy
  77. Treatise on Electricity and Magnetism, by James Clerk Maxwell
  78. Thus Spoke Zarathustra, by Friedrich Nietzsche
  79. The Interpretation of Dreams, by Sigmund Freud
  80. Pragmatism: A New Name for Some Old Ways of Thinking, by William James
  81. Relativity: The Special and the General Theory, by Albert Einstein
  82. The Mind and Society, by Vilfredo Pareto
  83. Psychological Types, by Carl Gustav Jung
  84. I and Thou, by Martin Buber
  85. The Trial, by Franz Kafka
  86. The Logic of Scientific Discovery, by Karl Popper
  87. The General Theory of Employment, Interest and Money, by John Maynard Keynes
  88. Being and Nothingness, by Jean-Paul Sartre
  89. The Road to Serfdom, by Friedrich von Hayek
  90. The Second Sex, by Simone de Beauvoir
  91. Cybernetics: Or Control and Communication in the Animal and the Machine, by Norbert Wiener
  92. Nineteen Eighty-Four, by George Orwell
  93. Beelzebub's Tales to His Grandson, by George Ivanovitch Gurdjieff
  94. Philosophical Investigations, by Ludwig Wittgenstein
  95. Syntactic Structures, by Noam Chomsky
  96. The Structure of Scientific Revolutions, by T. S. Kuhn
  97. The Feminine Mystique, by Betty Friedan
  98. The Little Red Book, by Mao Zedong
  99. Beyond Freedom and Dignity, by B. F. Skinner

 

Stockholm syndrome

From Wikipedia, the free encyclopedia
Former Kreditbanken building in Stockholm, Sweden, the location of the 1973 Norrmalmstorg robbery (photographed in 2005)

Stockholm syndrome is a condition in which hostages develop a psychological bond with their captors during captivity. Emotional bonds may be formed between captors and captives, during intimate time together, but these are generally considered irrational in light of the danger or risk endured by the victims. Stockholm syndrome has never been included in the Diagnostic and Statistical Manual of Mental Disorders or DSM, the standard tool for diagnostic of psychiatric illnesses and disorders in the US, mainly due to the lack of a consistent body of academic research. The syndrome is rare: according to data from the FBI, about 5% of hostage victims show evidence of Stockholm syndrome.

This term was first used by the media in 1973 when four hostages were taken during a bank robbery in Stockholm, Sweden. The hostages defended their captors after being released and would not agree to testify in court against them. It was noted that in this case, however, the police were perceived to have acted with little care for the hostages' safety, providing an alternative reason for their unwillingness to testify. Stockholm syndrome is paradoxical because the sympathetic sentiments that captives feel towards their captors are the opposite of the fear and disdain which an onlooker might feel towards the captors.

There are four key components that characterize Stockholm syndrome:

  • A hostage's development of positive feelings towards the captor
  • No previous relationship between hostage and captor
  • A refusal by hostages to cooperate with police forces and other government authorities
  • A hostage's belief in the humanity of the captor, ceasing to perceive them as a threat, when the victim holds the same values as the aggressor.

Stockholm syndrome is a "contested illness" due to doubt about the legitimacy of the condition. It has also come to describe the reactions of some abuse victims beyond the context of kidnappings or hostage-taking. Actions and attitudes similar to those suffering from Stockholm syndrome have also been found in victims of sexual abuse, human trafficking, terror, and political and religious oppression.

History

Stockholm bank robbery

In 1973, Jan-Erik Olsson, a convict on parole, took four employees (three women and one man) of Kreditbanken, one of the largest banks in Stockholm, Sweden, hostage during a failed bank robbery. He negotiated the release from prison of his friend Clark Olofsson to assist him. They held the hostages captive for six days (23–28 August) in one of the bank's vaults. When the hostages were released, none of them would testify against either captor in court; instead, they began raising money for their defense.

Nils Bejerot, a Swedish criminologist and psychiatrist coined the term after the Stockholm police asked him for assistance with analyzing the victims' reactions to the 1973 bank robbery and their status as hostages. As the idea of brainwashing was not a new concept, Bejerot, speaking on "a news cast after the captives' release" described the hostages' reactions as a result of being brainwashed by their captors. He called it Norrmalmstorgssyndromet (after Norrmalmstorg Square where the attempted robbery took place), meaning "the Norrmalmstorg syndrome"; it later became known outside Sweden as Stockholm syndrome. It was originally defined by psychiatrist Frank Ochberg to aid the management of hostage situations.

This analysis was provided by Nils Bejerot after he was criticized on Swedish radio by Kristin Enmark, one of the hostages. Enmark claims she had strategically established a rapport with the captors. She had criticized Bejerot for endangering their lives by behaving aggressively and agitating the captors. She had criticized the police for pointing guns at the convicts while the hostages were in the line of fire and she had told news outlets that one of the captors tried to protect the hostages from being caught in the crossfire. She was also critical of prime minister Olof Palme, as she had negotiated with the captors for freedom, but the prime minister told her that she would have to content herself to die at her post rather than give in to the captors' demands.

Olsson later said in an interview:

It was the hostages' fault. They did everything I told them to. If they hadn't, I might not be here now. Why didn't any of them attack me? They made it hard to kill. They made us go on living together day after day, like goats, in that filth. There was nothing to do but get to know each other.

Other examples

Mary McElroy

Mary McElroy was abducted from her home in 1933 at age 25 by four men who held a gun to her, demanded her compliance, took her to an abandoned farmhouse and chained her to a wall. She defended her kidnappers when she was released, explaining that they were only businessmen. She then continued to visit her captors while they were in jail. She eventually committed suicide and left the following note: “My four kidnappers are probably the only people on Earth who don't consider me an utter fool. You have your death penalty now – so, please, give them a chance."

Patty Hearst

Patty Hearst, the granddaughter of publisher William Randolph Hearst, was taken and held hostage by the Symbionese Liberation Army, "an urban guerilla group", in 1974. She was recorded denouncing her family as well as the police under her new name, "Tania", and was later seen working with the SLA to rob banks in San Francisco. She publicly asserted her sympathetic feelings towards the SLA and their pursuits as well. After her 1975 arrest, pleading Stockholm syndrome did not work as a proper defense in court, much to the chagrin of her defense lawyer, F. Lee Bailey. Her seven-year prison sentence was later commuted, and she was eventually pardoned by President Bill Clinton, who was informed that she was not acting under her own free will.

Sexual abuse victims

There is evidence that some victims of childhood sexual abuse come to feel a connection with their abuser. They often feel flattered by adult attention or are afraid that disclosure will create family disruption. In adulthood, they resist disclosure for emotional and personal reasons.

Lima syndrome

An inversion of Stockholm syndrome, called Lima syndrome, has been proposed, in which abductors develop sympathy for their hostages. An abductor may also have second thoughts or experience empathy towards their victims.

Lima syndrome was named after an abduction at the Japanese embassy in Lima, Peru, in 1996, when members of a militant movement took hostage hundreds of people attending a party at the official residence of Japan's ambassador.

Symptoms and behaviors

Victims of the formal definition of Stockholm syndrome develop "positive feelings toward their captors and sympathy for their causes and goals, and negative feelings toward the police or authorities". These symptoms often follow escaped victims back into their previously ordinary lives.

Physical and psychological effects

  1. Cognitive: confusion, blurred memory, delusion, and recurring flashbacks.
  2. Emotional: lack of feeling, fear, helplessness, hopelessness, aggression, depression, guilt, dependence on captor, and development of post-traumatic stress disorder (PTSD).
  3. Social: anxiety, irritability, cautiousness, and estrangement.
  4. Physical: increase in effects of pre-existing conditions; development of health conditions due to possible restriction from food, sleep, and exposure to outdoors.

Fairbairn's Object Relations Theory of Attachment to the Abuser

Ronald Fairbairn wrote a complete psychoanalytic model in a series of papers (1940, 1941, 1943, 1944)  which are collected in his 1952 text Psychoanalytic Studies of the Personality.  His model explains the surprising psychological reality that abused children become deeply attached to their abusers. He saw that lack of love, chronic indifference and abuse led to a counter-intuitive emotional attachment to the very parent who was abusing them.  The child's unmet dependency needs from chronic emotional deprivation, as well as the complete lack of other human alternatives in their environment, leaves the child stuck at an earlier emotional age, as they have not been able to continue their developmental progress in the absence of parental help and support. Thus the child may be 12, but emotionally and developmentally they may experience the world like a six-year-old, as their increasingly developmental needs force them to focus on the abuser, waiting for any hint of developmental support. The child becomes concerned for the abuser's welfare because their developmental progress hinges upon on the whims, moods and emotional state of the abusive parent. In addition to the pressure from unmet developmental needs, the child is also aware of the potential danger that can emerge from the volatile and aggressive parent, and anything that they can do to placate, please or draw praise from the abuser increases their chance of survival.

The neglected or abused child's utter helplessness and absolute dependency upon the goodwill of their parents prevents them from "seeing" or remembering those interpersonal events in which they have faced indifference or physical abuse, as this awareness would overwhelm them and submerge them in a torrent of dread. This feeling of dread is most often experienced as a massive abandonment panic during those moments when the child realizes that they are living in constant danger with no one to help them to survive. The solution to this enormous problem is for the child to encase themself within a thick psychological cocoon of denial and fantasy that creates a false reality in which they believe that they are living in a loving and caring family.

The first way that the child protects themself is by using the greatest reality-altering defense that humans have at their disposal, which is the defense of dissociation. The dissociative defense mechanism is seen in adults who have suffered a life-threatening trauma, and dissociation prevents them from fully realizing what has happened. In children, the same defense protects the child by forcing intolerable memories of neglect, abuse, or total indifference that they suffered at the hands of their parents into their unconscious, where these memories will not disturb the child’s illusion that they live in a safe and loving family. The dissociative defense is the basis of what is commonly called denial. The more frequent the abuse, the more frequently dissociation is required and the larger and larger the number of intolerable memories are forced into the unconscious. Once lodged in their unconscious, the child cannot remember the horrifying incidents that they previously experienced.

The Splitting Defense

The child not only dissociates memories of the abusive parent, but also memories of themself in those anxiety-filled encounters with the rejecting parent. Their memory of himself in these situations is one of being a frightened, impotent, and vulnerable child who is overwhelmed and deeply ashamed because they are unable to protect themself when confronted by the aggressive parent. If they had access to these memories of themself, they would inform their conscious ego that they were in a dire, life-threatening situation, information that is too catastrophic to accept. Over time, these memories of themself in relationship to their rejecting parent coalesce and form internal representations. The process of dissociation of memories of the self and of the parent is called "splitting of the ego" or simply "splitting", because part of the child's original conscious ego (or self) is "split off" from the rest of their normal view of themself and hidden in their unconscious. Similarly, the memories of that part of the angry, enraged and irritated parent are split off from the "normal" aspects of the parent and held in the unconscious as well. The memories of the angry parent are appropriately called the "Rejecting Object" in Fairbairn's model. "Object" is an awkward term used in psychoanalytic theory to designate a person outside the self. So both the terrified memory of themself and the abusive aspect of the parent (the object) are split off from the conscious self and they become "part selves" and "part objects", The terrified part of the self (called the Antilibidinal Ego in Fairbairn's model) and the terrorizing part of the object are cut off from consciousness and are no longer associated with the conscious representation of either the self or the object. This affords the child a (false) sense of security that prevents them from feeling anxious about their fate from moment to moment.

Now that the abused child has split off memories of abuse, they have a second equally significant problem, which is to create an illusion for themself that they are living in a safe environment. Splitting is the perfect defense for the abused child because not only is it able to isolate the unacceptable aspects of the parents in the unconscious, but, equally importantly, it is able to create a fantasy-based view of the parent out of their neglectful, indifferent or abusive parent(s). This psychological mechanism begins when the child selectively takes those few moments of attention or tenderness that has been shown to them by their parent and magnifying them and creating a “better parent” . The process is the same, in that the few positive incidents from the real parent are split off from the actual parent, and are forced into their unconscious as well. This view of the parent (which is unrealistic) is enhanced by the child’s unmet needs and [their] use of fantasy. The child holds a view that somewhere in their parent's heart there is a hidden storehouse of love, if they only knew how to reach it. This fantasy-based view of the parent is called the Exciting Object in Fairbairn’s model, as the child feels excitement when they fantasize that they have a loving parent. The child’s part-ego (or self) that relates to the Exciting Object is called the “Libidinal Ego”. In Fairbairn’s model, Libidinal means loving. Fairbairn had seen children with libidinal fantasies in the orphanage where he worked from 1927-1935. For a full discussion of the splitting defense, and Fairbairn’s structural theory see Celani, 2010. The two pairs of unconscious structures do not know about each other, which allows the child to relate to the parent as if [they] were two different people. The splitting defense prevents the integration of good and bad object images into a single ambivalent object, which is a key developmental milestone.

Literature is filled with real examples of children creating fantasy parents out of their failed actual parents, as the following one-page essay by the writer Junot Diaz, who was born in Santo Domingo, describes. Unlike many neglected children, Diaz's fantasy was more conscious than unconscious and based on the "promise" that his father was going to take the whole family to the United States to join him. He added the hope that his father would save him and the family in the process.

But my earliest exposure to television was a Spider-Man cartoon - one of the flipped out Ralph Bakshi episodes from the late sixties...A little context: I had a father in New York City whom I did not remember, and who (it was promised) would one day deliver my family to the States. And here was my first television and my first cartoon and my first superhero — a hero who like my father, was in America—and somehow it all came together for me in a lightning bolt of longing and imagination. My fathers’ absence made perfect sense. He couldn't come back right away because he was busy fighting crime in NYC...as Spider–Man. The diasporic imagination really is its own superpower...I believed I had seen my father on that TV, and if I paid close enough attention it would show him to me again...For the record: my father did eventually return and take us to the States...My father was the worst shock of all. He had no problem laying hands on us kids for the slightest infraction. Beatings like he was making up for lost time. Like he was mad that he had a family...Are you surprised, then, that I was drawn back to the television? Because I was lost, because I wanted help with my English, because my father was a nightmare. And because I was convinced, foolish little fantasist that I was, that somehow my family and I had ended up in the wrong America and that the country and the father I’d first glimpsed on TV in Santo Domingo, the country and father I’d been promised, was still out there somewhere. I just had to find them. Never did. (Diaz, 2017, p.42 )

This essay demonstrates just how strong the need for a “good object” parent is, and how it motivates children to hold on to illusions, despite the overwhelming crush of reality. A “Good Object” is a parent or parent-like figure who fulfills the parenting role, including being interested in, and respectful of, the child’s developmental needs. When the writer’s first elaborate fantasy was disproved, he did not give up fantasizing, because his need for a parent continued to be great, so he assumed that there was a second America where his good father resided. For a full description of the libidinal ego and the exciting object see Celani, 2010, pp. 58–115.

The Intense Relationships Between the Ego Structures

The relationship between the two split off part-selves and their respective part-objects is intense because they were created out of enormous need, pain and desire. The intense need of the child for a good, loving object cannot be described in a more powerful way that the preceding quote by Diaz. He notes that his desperation was fueled because he was lost, he needed help learning English and needed an escape from his violent father. He was seeking a new father that would right all the wrongs that he had suffered.

On the other side of the split is the child’s antilibidinal ego, which is intensely motivated to force the rejecting object parent to become a good object, and own up to the mistakes they have made by rejecting their child. Conversely, the rejecting internalized parent (who is an internalization of the original parent)  holds its ground and endlessly argues that the child was deserving of their condemnation. This dialogue continues in the unconscious, as described in the following quote by Odgen (2010)

Neither the rejecting object nor the internal saboteur (the antilibidinal ego) is willing or able to think about, much less relinquish, that tie. In fact, there is no desire on the part of either to change. The power of that bond is impossible to overestimate. The rejecting object and the internal saboteur are determined to nurse their feelings of having been deeply wronged, cheated, humiliated, betrayed, exploited, treated unfairly, discriminated against, and so on. The mistreatment at the hands of the other is felt to be unforgivable. An apology is forever expected by each, but never offered by either (Odgen, 2010, p. 109).

The “tie” that Odgen mentions is the emotional investment that each part-ego, or part-object structure, has in fighting with the other. The combination of the libidinal ego’s tie to finding love in the elusive and ever-shifting exciting object, and the equally motivated antilibidinal ego’s desire to force the rejecting object to apologize and see his/her value as a human being constitute what Fairbairn called “The Attachment to the Bad Object”. The Bad Object is a parent or other significant caretaker who has failed the child, but is still cherished by the libidinal ego and fought against by the antilibidinal ego. This model, of separate ego states, that see different “parts” of the other (the object) explains the extraordinary attachment between the battered woman and her abuser (see Celani, 1995).

Fairbairn’s Model of Attachment to the Bad Object as Applied to the Four Adults in the Stockholm Bank Robbery

Fairbairn saw his model of human behavior as universal, that is, he assumed that all children, no matter how benevolent their family environment was, had to dissociate a few intensely frustrating events and, at other times, had to fantasize that their parents had hidden love that they were not displaying; that is, they used the same psychological mechanisms as did children from abusive families, but to a lesser extent. The following analysis is not based on interviews of the four victims, but rather is the result of applying Fairbairn’s model to the reported behavior of the four individuals.

The Antilibidinal Ego/Rejecting Object side of the Split

When the bank robber and  his accomplice, who was released from prison and allowed to join him, began their six-day hostage taking, the four adult prisoners faced the same environment as do abused children; that is, their lives were absolutely dependent upon the good will of their captors, who had unlimited power over their lives. Their captors were far more important to them than were the police, who were a threat to all of them, captives and criminals alike. Fairbairn’s model assumes that the captives used the splitting defense to abolish the most terrorizing aspects of their captivity, in order to keep from breaking down into an absolute state of anxiety. This initial dissociation of the most terrifying events they experienced with their captors prevented the four victims from facing the disintegration of their ego structures. Once freed, the most frightening and toxic actual events they experienced are assumed to be still held out of awareness, as revisiting those events are likely to bring up overwhelming emotions.  Fairbairn noted that one of the primary reasons for keeping horrifying memories in the unconscious was because of the emotional disruption caused when they are re-experienced.

There is little doubt in my mind, in conjunction with another factor to be mentioned later, that the deepest source of resistance is fear of the release of bad objects from the unconscious: for when such bad objects are released, the world around the patient becomes peopled with devils which are too terrifying to face (Fairbairn, 1952, p.69-70).

This quote graphically describes the results of suddenly remembering those memories of interpersonal events between the captives and captors that were saturated with fear, dread and hopelessness. There is no reason now, given the fact that the captivity is long over, for the four victims to remember the horrifying details.

The Libidinal Ego/Exciting Object Side of the Split

The other side of the split is abundantly obvious. All four victims refused to testify against their captors, and in fact raised money for their defense. Thus, given Fairbairn’s theory, they continue to see their captors through their libidinal egos as if the captors have a hidden storehouse of goodness somewhere in them. This view of reality could not continue, in Fairbairn’s theory, if the four captives were able to access the fear, terror and, indeed, rage assumed to be held in their Antilibidinal Ego-Rejecting Object structures. The depth of their fear and rage at being abused, would clash with their split-off, opposite view of the hidden “goodness” in the captors. As mentioned, the splitting defense allows the user to see others as if they are two different people.

This offers a second possible reason that the terrifying memories of events remain dissociated (in the Antilibidinal Ego-Rejecting Object structures in the unconscious). If one or more of the captives were able to experience these feelings directly (including the impotent rage), during the six days when they were held captive in the presence of the captors, they might have been killed for being disruptive and threatening. This ultimate terror, of being killed for experiencing the fear/rage and humiliation that is assumed to have been dissociated into the unconscious, may be the motivation that promotes the libidinal ego's view of the two captors to continue, and simultaneously avoiding the enormously toxic memories of their six days in captivity. Thus, Fairbairn's model offers a sound psychological explanation for attachment to abusers (Celani, 1995).

Possible evolutionary explanations

Evolutionarily speaking, research evidence exists to support the genuine scientific nature of Stockholm syndrome. Responses similar to those in human captives have been detected in some reptiles and mammals, primates in particular. Abuse and subsequent submission and appeasement by the victim have been observed among chimpanzees, leading to the theory that the Stockholm syndrome may have its roots in evolutionary needs.

Life in the "environment of evolutionary adaptedness" (EEA) is thought by researchers such as Israeli military historian Azar Gat to be similar to that of the few remaining hunter-gatherer societies. Gat asserts that war and abductions were typical of human pre-history. Being captured by neighbouring tribes was a relatively common event for women. In some of those tribes (the Yanomamo, for instance), practically everyone in the tribe is descended from a captive within the last three generations. As high as one in ten of females were abducted and incorporated into the tribe that captured them. Being captured and having their children killed may have been common; women who resisted capture risked being killed. When selection is intense and persistent, adaptive traits (such as capture-bonding) become universal to the population or species.

Loving to survive

First published in 1994, author Dee Graham uses the Stockholm syndrome label to describe group or collective responses to trauma, rather than individual reactions. Graham focuses specifically on the impact of Stockholm syndrome on battered and abused women as a community. She claimed that in both the psychological and societal senses, these women are defined by their sense of fear surrounding the threat of male violence. This constant fear is what drives these women to perform actions that they know will be pleasing to men in order to avoid emotional, physical, or sexual assault as a result of male anger. Graham draws parallels between women and kidnapping victims in the sense that these women bond to men to survive, as captives bond to their captors to survive.

Recovery

Recovering from Stockholm syndrome ordinarily involves "psychiatric or psychological counseling", in which the patient is helped to realize that their actions and feelings stemmed from inherent human survival techniques. The process of recovery includes reinstating normalcy into the lives of victims, including helping the victim learn how to decrease their survival-driven behaviors.

Criticism

Diagnostic and Statistical Manual (DSM 5, 2013)

The DSM-5 is widely used as the "classification system for psychological disorders" by the American Psychiatric Association. Stockholm syndrome has not historically appeared in the manual, as many believe it falls under trauma bonding or post-traumatic stress disorder (PTSD) and there is no consensus about the correct clarification. In addition, there is no extensive body of research or consensus to help solve the argument, although before the fifth edition (DSM 5) was released, Stockholm syndrome was under consideration to be included under 'Disorders of Extreme Stress, Not Otherwise Specified'. The work was updated in 2013, but Stockholm syndrome was not present.

Namnyak, et al (2008)

A research group led by Namnyak has found that although there is a lot of media coverage of Stockholm syndrome, there has not been a lot of research into the phenomenon. What little research has been done is often contradictory and does not always agree on what Stockholm syndrome is. The term has grown beyond kidnappings to all definitions of abuse. There is no clear definition of symptoms to diagnose the syndrome.

FBI Law Enforcement Bulletin (1999)

A 1998 report by the FBI containing over 1,200 hostage incidents found that only 8% of kidnapping victims showed signs of Stockholm syndrome. When victims who showed negative and positive feelings toward the law enforcement personnel are excluded, the percentage decreases to 5%. A survey of 600 police agencies in 1989, performed by the FBI and the University of Vermont, found not a single case when emotional involvement between the victim and the kidnapper interfered with or jeopardized an assault. In short, this database provides empirical support that the Stockholm syndrome remains a rare occurrence. The sensational nature of dramatic cases causes the public to perceive this phenomenon as the rule rather than the exception. The bulletin concludes that, although depicted in fiction and film and often referred to by the news media, the phenomenon actually occurs rarely. Therefore, crisis negotiators should place the Stockholm syndrome in proper perspective.

Robbins and Anthony (1982)

Robbins and Anthony, who had historically studied a condition similar to Stockholm syndrome, known as destructive cult disorder, observed in their 1982 study that the 1970s were rich with apprehension surrounding the potential risks of brainwashing. They assert that media attention to brainwashing during this time resulted in the fluid reception of Stockholm syndrome as a psychological condition.

Jess Hill (2019)

In her 2019 treatise on domestic violence See What You Made Me Do, Australian journalist Jess Hill described the syndrome as a "dubious pathology with no diagnostic criteria", and stated that it is "riddled with misogyny and founded on a lie"; she also noted that a 2008 literature review revealed that "most diagnoses [of Stockholm syndrome] are made by the media, not by psychologists or psychiatrists." In particular, Hill's analysis revealed that Stockholm authorities — under direct guidance from Bejerot — responded to the robbery in a way that put the hostages at greater risk from the police than from their captors (hostage Kristin Enmark, who during the siege was granted a phone call with Swedish Prime Minister Olof Palme, reported that Palme told her that the government would not negotiate with criminals, and that "you will have to content yourself that you will have died at your post"); as well, she observed that not only was Bejerot's diagnosis of Enmark made without ever having spoken to her, it was in direct response to her public criticism of his actions during the siege.

 

Introduction to entropy

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