Chris Simmons

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rating: 469 Vote; countries: USA; Duration: 109 Min; Writed by: Jon Avnet; Release Year: 2017; Peter Dinklage. Would love to see it. Love Juliana Marguilles ! The book is incredible. In the late 1950s, three men who identified as the Son of God were forced to live together in a mental hospital. What happened? In the late 1950s, psychologist Milton Rokeach was gripped by an eccentric plan. He gathered three psychiatric patients, each with the delusion that they were Jesus Christ, to live together for two years in Ypsilanti State Hospital to see if their beliefs would change. The early meetings were stormy. ¡ÈYou oughta worship me, I¡Çll tell you that! ¡É one of the Christs yelled. ¡ÈI will not worship you! You¡Çre a creature! You better live your own life and wake up to the facts! ¡É another snapped back. ¡ÈNo two men are Jesus Christs. ¡Ä I am the Good Lord! ¡É the third interjected, barely concealing his anger. Frustrated by psychology¡Çs focus on what he considered to be peripheral beliefs, like political opinions and social attitudes, Rokeach wanted to probe the limits of identity. He had been intrigued by stories of Secret Service agents who felt they had lost contact with their original identities, and wondered if a man¡Çs sense of self might be challenged in a controlled setting. Unusually for a psychologist, he found his answer in the Bible. There is only one Son of God, says the good book, so anyone who believed himself to be Jesus would suffer a psychological affront by the very existence of another like him. This was the revelation that led Rokeach to orchestrate his meeting of the Messiahs and document their encounter in the extraordinary (and out-of-print) book from 1964, The Three Christs of Ypsilanti. Although by no means common, Christ conventions have an unexpectedly long history. In his commentary to Cesare Beccaria¡Çs essay ¡ÈCrimes and Punishments, ¡É Voltaire recounted the tale of the ¡Èunfortunate madman¡É Simon Morin who was burnt at the stake in 1663 for claiming to be Jesus. Unfortunate it seems, because Morin was originally committed to a madhouse where he met another who claimed to be God the Father, and ¡È was so struck with the folly of his companion that he acknowledged his own, and appeared, for a time, to have recovered his senses. ¡É The lucid period did not last, however, and it seems the authorities lost patience with his blasphemy. Another account of a meeting of the Messiahs comes from Sidney Rosen¡Çs book My Voice Will Go With You: The Teaching Tales of Milton H. Erickson. The renowned psychiatrist apparently set two delusional Christs in his ward arguing only for one to gain insight into his madness, miraculously, after seeing something of himself in his companion. (¡È I¡Çm saying the same things as that crazy fool is saying, ¡É said one of the patients. ¡ÈThat must mean I¡Çm crazy too. ¡É) These tales are surprising because delusions, in the medical sense, are not simply a case of being mistaken. They are considered to be pathological beliefs, reflecting a warped or broken understanding that is not, by definition, amenable to being reshaped by reality. One of most striking examples is the Cotard delusion, under which a patient believes she is dead; surely there can be no clearer demonstration that simple and constant contradiction offers no lasting remedy. Rokeach, aware of this, did not expect a miraculous cure. Instead, he was drawing a parallel between the baseless nature of delusion and the flimsy foundations we use to construct our own identities. If tomorrow everyone treats me as if I have an electronic device in my head, there are ways and means I could use to demonstrate they are wrong and establish the facts of the matter?a visit to the hospital perhaps. But what if everyone treats me as if my core self were fundamentally different than I believed it to be? Let¡Çs say they thought I was an undercover agent?what could I show them to prove otherwise? From my perspective, the best evidence is the strength of my conviction. My belief is my identity. In one sense, Rokeach¡Çs book reflects a remarkably humane approach for its era. We are asked to see ourselves in the psychiatric patients, at a time when such people were regularly locked away and treated as incomprehensible objects of pity rather than individuals worthy of empathy. Rokeach¡Çs constant attempts to explain the delusions as understandable reactions to life events require us to accept that the Christs have not ¡Èlost contact¡É with reality, even if their interpretations are more than a little uncommon. But the book makes for starkly uncomfortable reading as it recounts how the researchers blithely and unethically manipulated the lives of Leon, Joseph, and Clyde in the service of academic curiosity. In one of the most bizarre sections, the researchers begin colluding with the men¡Çs delusions in a deceptive attempt to change their beliefs from within their own frame of reference. The youngest patient, Leon, starts receiving letters from the character he believes to be his wife, ¡ÈMadame Yeti Woman, ¡É in which she professes her love and suggests minor changes to his routine. Then Joseph, a French Canadian native, starts receiving faked letters from the hospital boss advising certain changes in routine that might benefit his recovery. Despite an initially engaging correspondence, both the delusional spouse and the illusory boss begin to challenge the Christs¡Ç beliefs more than is comfortable, and contact is quickly broken off. In fact, very little seems to shift the identities of the self-appointed Messiahs. They debate, argue, at one point come to blows, but show few signs that their beliefs have become any less intense. Only Leon seems to waver, eventually asking to be addressed as ¡ÈDr Righteous Idealed Dung¡É instead of his previous moniker of ¡ÈDr Domino dominorum et Rex rexarum, Simplis Christianus Puer Mentalis Doctor, reincarnation of Jesus Christ of Nazareth. ¡É Rokeach interprets this more as an attempt to avoid conflict than a reflection of any genuine identity change. The Christs explain one another¡Çs claims to divinity in predictably idiosyncratic ways: Clyde, an elderly gentleman, declares that his companions are, in fact, dead, and that it is the ¡Èmachines¡É inside them that produce their false claims, while the other two explain the contradiction by noting that their companions are ¡Ècrazy¡É or ¡Èduped¡É or that they don¡Çt really mean what they say. In hindsight, the Three Christs study looks less like a promising experiment than the absurd plan of a psychologist who suffered the triumph of passion over good sense. The men¡Çs delusions barely shifted over the two years, and from an academic perspective, Rokeach did not make any grand discoveries concerning the psychology of identity and belief. Instead, his conclusions revolve around the personal lives of three particular (and particularly unfortunate) men. He falls back?rather meekly, perhaps?on the Freudian suggestion that their delusions were sparked by confusion over sexual identity, and attempts to end on a flourish by noting that we all ¡Èseek ways to live with one another in peace, ¡É even in the face of the most fundamental disagreements. As for the ethics of the study, Rokeach eventually realized its manipulative nature and apologized in an afterword to the 1984 edition: ¡ÈI really had no right, even in the name of science, to play God and interfere round the clock with their daily lives. ¡É Although we take little from it scientifically, the book remains a rare and eccentric journey into the madness of not three, but four men in an asylum. It is, in that sense, an unexpected tribute to human folly, and one that works best as a meditation on our own misplaced self-confidence. Whether scientist or psychiatric patient, we assume others are more likely to be biased or misled than we are, and we take for granted that our own beliefs are based on sound reasoning and observation. This may be the nearest we can get to revelation?the understanding that our most cherished beliefs could be wrong. Like Slate on Facebook. Follow us on Twitter.
The Three Christs of Ypsilanti Cover of the first edition Author Milton Rokeach Country United States Language English Subject Psychology, schizophrenia Publisher Knopf Publication date 1964 Pages 336 ISBN 0394703952 (1973 edition) The Three Christs of Ypsilanti (1964) is a book-length psychiatric case study by Milton Rokeach, concerning his experiment on a group of three paranoid schizophrenics at Ypsilanti State Hospital [1] in Ypsilanti, Michigan. The book details the interactions of the three patients?Clyde Benson, Joseph Cassel, and Leon Gabor?each of whom believed himself to be Jesus Christ. Synopsis [ edit] Rokeach got the idea from an article in Harper's Magazine describing two women who both believed they were the Virgin Mary. After being assigned as psychiatric hospital roommates, one of the women recovered from her delusion as a result of conversations with the roommate and was discharged. [2] Rokeach was also influenced by Cesare Beccaria 's essay On Crimes and Punishments, concerning the subject of Simon Morin, who was claimed to have been potentially cured in a similar way. [3] [4] As a similar study of delusional belief systems, Rokeach brought together three men who each claimed to be Jesus Christ and confronted them with one another's conflicting claims, while encouraging them to interact personally as a support group. Rokeach also attempted to manipulate other aspects of their delusions by inventing messages from imaginary characters. He did not, as he had hoped, provoke any lessening of the patients' delusions, but did document a number of changes in their beliefs. While initially the three patients quarreled over who was holier and reached the point of physical altercation, they eventually each explained away the other two as being patients with a mental disability in a hospital, or dead and being operated by machines. [5] The graduate students who worked with Rokeach on the project have been strongly critical of the morality of the project because of the amount of dishonesty and manipulation by Rokeach and the amount of distress experienced by the patients. [2] Rokeach added a comment in the final revision of the book that, while the experiment did not cure any of the three Christs, "It did cure me of my godlike delusion that I could manipulate them out of their beliefs. " [2] The book served as inspiration for the song ' Ypsilanti' on the Detroit band Protomartyr 's debut album No Passion All Technique [6]. Editions [ edit] The Three Christs of Ypsilanti was first published in 1964. Rokeach came to think that his research had been manipulative and unethical, and he offered an apology in the afterword of the 1984 edition of the book: "I really had no right, even in the name of science, to play God and interfere round the clock with their daily lives. " [5] The book was re-published by New York Review Books in 2011. [1] Movie Adaptation [ edit] A dark comedy film based on the book, Three Christs, starring Peter Dinklage, Richard Gere, Walton Goggins and Bradley Whitford, and directed by Jon Avnet, was released on September 12, 2017. [7] [8] See also [ edit] Folie à deux Religion and schizophrenia References [ edit] ^ a b Milton Rokeach (19 April 2011). The Three Christs of Ypsilanti. New York Review of Books. ISBN 978-1-59017-398-5. Retrieved 24 June 2012. ^ a b c The Three Christs of Ypsilanti. Snap Judgment. NPR. May 2, 2014. ^ Moody, Rick (2011). Introduction. By Rokeach, Milton. NY, NY: New York Review Books. p.?viii. ISBN 978-1-59017-384-8. Rokeach¡Çs experiment was prompted in part by a text from Voltaire, on the subject of one Simon Morin ^ Bell, Vaughan (26 May 2010). "Jesus, Jesus, Jesus". Slate. Retrieved 27 May 2019. Voltaire recounted the tale of the ¡Æunfortunate madman¡Ç Simon Morin who was burnt at the stake in 1663 for claiming to be Jesus. Unfortunate it seems, because Morin was originally committed to a madhouse where he met another who claimed to be God the Father, and 'was so struck with the folly of his companion that he acknowledged his own, and appeared, for a time, to have recovered his senses. ¡Ç ^ a b "Jesus, Jesus, Jesus". May 26, 2010. Retrieved May 28, 2010. ^ Protomartyr ? Ypsilanti, retrieved 2019-12-08 ^ "Three Christs".. Retrieved 2017-09-02. ^ Three Christs (2017), retrieved 2017-09-02.
Day 1: A Partridge in a Pear Tree. Day 2: Two Turtle Doves When I was young I remember wondering what makes me unique, what makes me me. I¡Çd look at a friend and play a little game in my head where I¡Çd try to imagine myself in their shoes, in their life, in no small part due to the relative stability most of my friends enjoyed with their families that was lacking in mine. It¡Çd make me dizzy. I¡Çd imagine what it was like to be them and imagined I could feel what they felt, and think what they thought, and know the security of a stable loving family. As I grew up my ability to imagine such things became less and less frequent as I accepted my lot in life. I¡Çd completely forgotten about that game until I read about The Three Christs of Ypsilanti in my first year in college. It all came rushing back. What if that game became real? What if I could meet a version of me who had enjoyed a different life? Again, it was an idle thought that I filed away and had forgotten about, until I was forced to revisit my childhood game. Our train continued its course into the frigid wilds of the alien north. As the morning sun crested the horizon Nicole slept. Altogether our rapidly dwindling group now amounted to 11, and the rest of us couldn¡Çt find sleep so easily. I paced. The woman who killed her best friend, Jane, lay quietly in the corner. The man with the military haircut stared out the window into the snow-covered expanse. An older man with much more pounds than years fiddled with a rosary as he stared at the carpet. I remained restless and in need of conversation to either distract me from my own thoughts or to help me process them, so I approached. ¡ÈHey, you want to talk about what happened? ¡É I prompted. His gaze focused and drifted over to me. ¡ÈI¡Çm not sure how we got here. This was supposed to be¡Ä¡É He choked up on his own words. ¡ÈIt wasn¡Çt supposed to be this. I¡Çd never so much as been in a fist-fight before today. Now I killed¡Äa boy. He couldn¡Çt have even been 18. He trusted me but¡Ä¡É The man shuddered. I simply nodded. I had it easy, relatively speaking. ¡ÈYou know I¡Çm a priest? Well, after tonight I¡Çm not. How could I be? This was only the second day, Sam. We have 10 more days and no way to turn back. What else will we be forced to do? ¡É He raised his eyes to mine. They shimmered like stars. He was on the verge of tears. I swept the cabin with my hand, ¡ÈI don¡Çt know, but anymore of that and there won¡Çt be anyone left. ¡É He nodded and the train began to brake. ¡ÈWhat¡Çs going on? ¡É Someone shouted. ¡ÈWe¡Çre stopping. ¡É ¡ÈDo you see anything? ¡É We crowded the windows searching for some sign of what was to come. All around us were tall pines broken intermittently by snow covered meadows. We couldn¡Çt make out anything out of the ordinary, certainly nothing worth stopping for. ¡ÈHey. ¡É The priest called out over the speculative chatter. ¡ÈHey, there¡Çs another letter here. ¡É We turned to see that another letter rested on an alcove near the door. The man with a military haircut took the letter and began reading. ¡ÈIf you are still here you¡Çve been made to unleash the monster inside you. You now know yourself as we know you. But can you harness that monster? Before progressing further on this journey you must demonstrate that you truly understand yourself, you need to embrace the monster that dwells within before you can face those without. You will find appropriate attire in the storage car forward as well as personalized instructions for your next task. ¡É For fucks sake. I ground my teeth, for the first time consciously questioning the forum where I¡Çd been introduced to the Polar Express. I felt certain now that it was bait. The why of it didn¡Çt make sense but I figured If I happened to survive I¡Çd find out. A young man started to hyperventilate and collapsed into his booth. The rest of us lined up to gather our items from the storage car. I pushed forward to Nicole, still holding my morning coffee. ¡ÈWhat¡Çs this one about? ¡É I whispered. As she turned she bumped me, causing me to spill some of my coffee onto the man with the military haircut. ¡ÈOw! Fucking shit, man! ¡É He cried out in surprise as the dark, hot liquid soaked into and stained his shirt. ¡ÈShit, I¡Çm so sorry.. ¡É I mumbled as I pushed forward, greedily chugging the hot Beveridge. Nicole frowned at me. ¡ÈYou will be facing yourself. Or several versions of yourself, anyway. Only one of you can return. Just¡Äjust be honest with yourself. Don¡Çt overthink it. ¡É One by one we moved into the forward rail car and got ready. The coat fit. The shoes fit. Everything fit perfectly and was well suited to the harsh weather outdoors that I may not have properly prepared for. Some people had already begun exiting the car into the snow as I started my personalized note. ¡ÈWeak of will, arrogant and selfish - you are a detestable creature. Most seek to hide from their flaws and you are not unique. You will proceed to the north of the town. There you will find a small schoolhouse. If you do not return in two hours the train will depart. If you return with any others that look like you, the train will depart. If you return alone, the train will depart with you on it. ¡É What the fuck. ¡ÈHey Nicole, where you heading? ¡É I asked on impulse. She glanced once more at her letter. ¡ÈPost office. Good luck. ¡É I trudged out into the snow and made my way north. Each of us moved to a different part of the abandoned town. Pristine, it was preserved by the cold. It could have been an ancient mining village for all I knew. Wooden buildings, oil-lamp posts and faded signs sprinkled to small remnant of humanity. A tight knot formed in my chest as I trudged further and further from the only shelter and the only way back home. I was on solid ground but felt as if I was staring out into an abyss. By the time I pushed through the doors of the schoolhouse I was exhausted from the journey. My muscles ached and my undershirt was soaked. I hurriedly closed the door behind me as my peripheral vision registered two forms in the school-house waiting for me. I looked into their faces and saw only my own. It wasn¡Çt a trick of the eyes, or some supernatural reflection¡Ätwo young men stood facing me. They were me and they wore the same expression of shock as I did. ¡ÈWhat the fuck. ¡É We each uttered, forgetting for a moment the world outside. ¡ÈWho the hell are you?! ¡É I nearly shouted. ¡ÈMe? I¡Çm Sam. Who the fuck are you? ¡É the confident one shot back, angrily. The meek one struggled to respond. ¡ÈI¡ÄI¡ÄI¡Çm Sam. ¡É A tense pause ensued. ¡ÈHow did you both get here? What¡Çs your last memory? ¡É The confident one rolled his eyes and cross his arms. ¡ÈI came here by a stupid, fucked up train man. I assume it was the same for you all, right? ¡É The meek one and I both nodded. ¡ÈOk, well the last major thing I had to endure - because how stupid is it to ask ¡Æwhat¡Çs the last thing you remember¡Ç¡Ä¡É I shook my head in disbelief ¡ÈHey, fuck you buddy. ¡É He flipped me off before continuing, ¡ÈWas having to murder a college professor type in a freezing cold train car. He tried to attack me, but I knew what he was up to. He put up a good fight, ¡É He motioned to a fresh scar over his swollen orbital, ¡Èbut I was too fast and too strong for him. Same for both of¡Ä. ¡É He trailed off, examining us. ¡ÈYou weren¡Çt in the same fight as me. What the fuck is this? Ol¡Ç St. Nick getting lazy? Couldn¡Çt clone the latest version of me or what? ¡É The meek version of me cringed. ¡ÈI killed him too. I pretended to stumble among the frozen bodies. I let him move in front of me before I stabbed him in the neck with a pen. ¡É They looked at me. ¡ÈI¡ÄI strangled mine to death after he was possessed by The Conductor. ¡É The confident one started laughing. ¡ÈThe Conductor? Who is that? I haven¡Çt seen anyone else besides us. ¡É I shrugged. ¡ÈSo, what now? ¡É I locked eyes with the confident one and he started to smile before his face fell. ¡ÈSon of a bitch¡Ä¡É The meek one was running for the door and the last line of the letter flashed in my mind, ¡ÆIf you return alone, the train will depart with you on it¡Ç. We ran after him. Our pace slowed in the snow and became a comedically slow chase. Neither of us risked a fight with the other, lest the meek one escape. We had to turn the corner of a large warehouse, one of several, that lay between us and the train. The confident one was closing the distance to the meek one and was obviously in the best shape of the three of us, his confidence well earned. I knew I¡Çd soon be left behind or worse. A thought occurred to me. I changed direction and headed directly for the warehouse. After pushing open the door I was greeted with a vast emptiness that allowed me to sprint unhindered by snow. I made it through the door at the opposite end of the building and launched myself back into the snow ahead of both of the other me¡Çs. I was 100 yards closer to the train and my desperation drove me onward. I decided to try my little trick again on the next building between the train and I. Barreling through a smaller, but still large, office building I came face to face with another struggle. The man with the military haircut lay dead at my feet, his skull caved in as two others wrestled on the ground. Just as I was about to continue my escape towards the train I noticed the dead man didn¡Çt have a coffee stain on his lapel. Neither did the man who was on the ground winning the fight. I grabbed the rock that¡Çd been used on the dead man and rushed over. Just as the clone, for lack of any better understanding of what it was, sunk a rear-naked choke and the real man¡Çs eyes began to flutter I brought the rock down as hard as I could on the mans clone. I swung again and again and again. Until his lifeless form spasmed and released the man with the military style haircut. Coughing he choked out ¡ÈMuch¡Ä. obliged¡Ä¡Ä¡É, before I pulled him to his feet a

Dr. Milton Rokeach forced three men who all believed themselves to be the Messiah to live together for two years in an effort to bring them out of their irrationality. But what Rokeach learned had little to do with the men themselves. Wikimedia Commons The three Christs were Schizophrenics Leon, Jospeh, and Clyde. In 1959 three schizophrenic patients who all identified as Christ were brought together at a psychiatric hospital in Ypsilanti, Mich. The three Christs were engineered to live together for two years by Psychologist Milton Rokeach in an effort to break their delusions. Rokeach figured that if he could introduce three men who all shared the same delusion then perhaps they could be reasoned out of their insanity. The experiment was dramatized in the 2017 dark comedy starring Peter Dinklage, Three Christs, but before you check out the film, read up on what happened to the real-life three Christs of Ypsilanti. The Three Christs Of Ypsilanti Meet Wikimedia Commons Milton Rokeach, Polish-American social psychologist circa 1970. Milton Rokeach heard about a random grouping of two women who both believed themselves to be the Virgin Mary at a different psychiatric hospital. One of the Marys realized that if another person claimed to be the only Virgin Mary, then surely she must be mistaken about her own identity. She subsequently snapped out of her delusion. Rokeach, who was already a respected psychologist when he came across this study, was inspired and thought to try it for himself. His reasoning was based on the simple biblical notion that there is only one Jesus Christ. Perhaps, then, if he deliberately introduced multiple people who all believed themselves to be Jesus Christ, this would challenge their delusions and in turn break through their irrationality ? just as the one Mary had. Wikimedia Commons Inside a mid-century mental hospital, like Ypsilanti. The three Christs were Joseph Cassel, Clyde Benson, and Leon Gabor. They ranged in age from their late thirties to early seventies, and the severity of their delusions varied as well. Mild-mannered, 58-year-old Joseph had been institutionalized for two decades. Prior to falling to his delusions, Joseph was a writer and though he had never been to England, claimed to be English and needed to return. 70-year-old Clyde suffered from dementia and often recalled simpler times working on a railroad and fishing. Leon, 38-years-old, was committed as a boy when he commanded his mother to forsake false idols and worship him as Jesus. He was intelligent and coherent but had been raised by an ill woman. He of all the self-proclaimed Messiahs most resembled Jesus. Rokeach first introduced the men on July 1, 1959. Although they used their given names, each made sure to also reveal himself as Jesus. ¡ÈIt so happens that my birth certificate says that I am Dr. Domino Dominorum et Rex Rexarum Simplis Christianus Peuris Mentalis Doktor, ¡É Leon said at this introduction. This meant ¡ÈLord of Lords, and King of Kings, Simple Christian Boy Psychiatrist. ¡É He then said that his birth certificate also declared him Jesus Christ of Nazareth. Joseph protested this and Clyde joined in resulting in a chaotic first meeting. Clyde and Joseph screamed at each other: ¡ÈDon¡Çt try to pull that on me because I will prove it to you¡Ä I¡Çm telling you I¡Çm God! ¡É ¡ÈYou¡Çre not! ¡É ¡ÈI¡Çm God, Jesus Christ, and The Holy Ghost! ¡É Leon would describe the session as mental torture. He claimed that Rokeach was trying to brainwash them. The ¡ÈStudy¡É Jillian Baughman and Jeffrey Stroup at Great Lakes Urban Exploration Ypsilanti state hospital in Michigan. Rokeach assigned the men rooms next to one another and seats in the cafeteria together as well as jobs in the laundry at the same time.?He made sure that the three Christs couldn¡Çt get clear of each other and consequently were constantly forced to confront the core belief of their identity. Weeks went by and they argued continuously. None of the men gained any ground with each other but instead, each became more and more frustrated and frazzled. So Rokeach decided to mess with them. Rokeach sent the three Christs letters. Leon¡Çs were from his newly invented wife ¡ÈMadame Yeti Woman. ¡É Joseph¡Çs were from the head of the hospital. The letters started as an innocuous conversation and included such mundane things as tips to better improve their care. But when Rokeach began to question the three Christ¡Çs identity¡Çs in the letters, the patients broke off contact. The three Christs of Ypsilanti remained exactly that, three Christs. They argued every day and sometimes came to blows. When cornered, they blamed the others are crazy, or controlled by machines. Rokeach then printed a fake article about himself in which he gave a lecture concerning his study of the three men in Ypsilanti Hospital, all believing themselves to be Jesus. Then Rokeach read the letter to them. The three Christs broke down momentarily but regained their delusions. Rokeach was reported by his students involved in the study as being not only absent but also relatively cruel. His students often came to question their own sanity when spending so much time amongst patients. Rokeach also questioned his three patients severely and was hailed as ¡Èconfrontational¡É by his students. He had at one point hired a beautiful research assistant to flirt with Leon in an effort to use desire as a means of pulling him out of his delusion. Leon did, of course, fall in love with the assistant. But he did not give up his delusion and became all the more confused because it was just a tease. Leon figured this out and withdrew into himself. ¡ÈTruth is my friend, I have no other friends, ¡É Leon said. Rokeach¡Çs use of manipulation and illusion against the patient¡Çs delusions proved only more detrimental. The Conclusion As time went on the men started to humor one another¡Çs delusions. They even became friends, defending each other against other patients. They stopped arguing and talked about mundane things and avoided the subject of Jesus entirely. With nothing much doing, Rokeach prepared to end the study. Even after two years, he had accomplished next to nothing. The only difference was that Leon had changed his name to Dr. Righteous Idealized Dung. Trailer for the 2017 film, Three Christs. The 2017 film is based on Rokeach¡Çs experiment, with the doctor played by Richard Gere (of a different name, Dr. Alan Stone) and one of the three Christ¡Çs ? Joseph ? by Peter Dinklage. Clyde is played by Bradley Whitford and Leon by a Walton Goggins. The assistant Rokeach had Joseph fall in love with was also featured in the movie, albeit with some dramatization. But from what we¡Çve read, the true story and the memoir that followed may prove better entertainment than the screen version. Rokeach wrote a book, aptly titled The Three Christs Of Ypsilanti in which he claimed to have helped the three Christ¡Çs and made substantial discoveries. He hadn¡Çt, of course, and many years later, in 1984, he wrote a personal expose in which he admitted: ¡È¡Äwhile I had failed to cure the three Christs of their delusions, they had succeeded in curing mine-of my God-like delusion that I could change them by omnipotently and omnisciently arranging and rearranging their daily lives within the framework of a ¡Ætotal institution¡Ç. ¡É What Rokeach failed to accomplish within his patients ? overcoming their delusion ? he was able to realize was a condition he suffered from himself, as he himself had been under the false belief of omnipotence while at Ypsilanti. He explained that in the intervening years he had grown ¡Èuncomfortable about the ethics¡É of his experiment, and admitted that he ¡Èreally had no right, even in the name of science, to play God and interfere round the clock with their daily lives. ¡É Now that you¡Çve learned about the Three Christs of Ypsilanti, check out what was wrong about Sigmund Freud¡Çs psychology. Then, learn how the Milgram Experiment proved that anybody could become a monster. Finally, read up on Yeshua, the true name of Jesus Christ.

Average rating 3. 80 ? 714 ratings 92 reviews | Start your review of The Three Christs of Ypsilanti: A Psychological Study A hypnotic, lyric, ethically dubious case study of 3 paranoid schizophrenics who all think they're Christ. Rokeach, a psychologist who had the Three Christs come together in a mental hospital in the early '60s, is a gifted writer of character, and raises fascinating questions of identity and belief. The book is carried, though, by two of the 3 Christs, figures that few novelists would have been able to concoct. Joseph Cassell, a manic letter writer, and Leon Gabor, whose identity constantly.. Three schizophrenics?Clyde, Joseph, and Leon?are brought together in a Michigan state mental institution in 1959 (before the onset of the devastating 'deinstitutionalization' that Rick Moody laments in his introduction). Each one believes he is God, in some manifestation: either originary or reincarnated. Not a god among gods, but the one true authoritative God of the Judeo-Christian tradition, albeit with the baroque and often unintelligible embellishments of the psychotic mind. Clinical.. I noticed him first during the national anthem. A young woman with a lovely voice was doing the honors when just across the aisle, ten feet away from me, this guy started singing. Sorta. He got some of the words right; less of the melody. He was not in step with the lovely voice. No, it was guttural, spastic, jabs at a song. He would have had my attention even if I wasn't contemporaneously reading a book about three schizophrenics, paranoid types. He was alone and he was not looking for company... In 1959, Milton Rokeach, a social psychologist working at Ypsilanti State Hospital in Ypsilanti, Michigan, brought together three patients who each firmly believed he was Jesus Christ. Rokeach says, ¡ÈInitially, my main purpose in bringing them together was to explore the processes by which their delusional systems of belief and their behavior might change if they were confronted with the ultimate contradiction conceivable for human beings: more than one person claiming the same identity. ¡É His.. The Three Christs of Ypsilanti is an early psychology case study involving three men in Ypsilanti State Hospital who think they are Jesus. The problem with reading this now is that it seems unethical and cruel, mostly because it is unethical and cruel. I had to keep reminding myself that this was an experiment that started in 1959, Freud had only been dead for 20 years, Erik Erikson was publishing all of his work, and most of the important papers that Rokeach sites are less than ten years old... This was on my shelf for some time because I loved the idea of it so much I was afraid reading the book might disappoint me. No need to fear. It was a fascinating book. Near the beginning it did make me laugh because the three men just seemed so plum crazy. But that¡Çs the thing: they are crazy, and if it¡Çs a bit comic, it¡Çs also terribly sad. The three Christs are 1) Clyde, a farmer near 70 who¡Çd become a violent drunk before being committed; 2) Joseph, a thwarted writer nearing 60 who believes.. This is a remarkable, utterly unique book focusing on a (somewhat ethically questionable) experiment of putting three schizophrenics who all thought of themselves as being Jesus Christ into a focus group; and seeing what happened. Despite being a fairly serious psychological study, it's thoughtfully, sometimes beautifully written by Rokeach, who works transcripts of the 3 men into a narrative with all the force of a novel. It's a challenging, hopeless story but one with moments of warmth.. Kind of amusing, maybe something you need to read as a psychologist but probably not? ¡ÈIt's only when a man doesn't feel that he's a man that he has to be a god. ¡É What happens when you take three mentally-ill men, who all think that they are Jesus Christ, and room them together at a psychiatric hospital all while lying to and manipulating them? In 1959 social psychologist Milton Rokeach decided to find out. The Three Christs of Ypsilanti is hilarious, yet deeply sad and troubling. In the modern age something like this would never happen, due to ethics and morality committees. It's.. It's incredible how smart these three men were, specifically Leon and then Joseph, not so much Clyde. But Leon was a sage of sorts for me. Many of his comments and explanations, his unique way of seeing the world, were intricately well informed. I believed him to be a prophet, Joseph a minor prophet; prophets of confusion, of delusion, and prophets of their own schizophrenic prisons that for our sake (society's) doubled up by shuffled up and down sterile bleak psych-ward halls.. Three schizophreniacs think that they're Christ, doctor puts them together to talk about it. This should be required reading alongside William James' Varieties of Religious Experience. This is, in concept, a book about three men who believe themselves to be Jesus Christ, yet in practice that material doesn't make up the substance of the book to any great degree. Clyde, Joseph, and Leon don't grow long beards or don light robes, or pass through the halls of the psych ward handing out bread and grape juice. With the exception of Clyde, whose psychology is comparatively simple and childlike, and whose story makes up regrettably little of this book, these men believe themselves to.. The author, a social psychologist, brings together three schizophrenic men who believe they are Christ (Clyde, a 70 year old farmer; Joseph, a 50 year old failed writer; and Leon, a 30 year old man who had a psychotic, controlling mother). Through daily meetings and certain questionably ethical experiments, Rokeach tries to see what will happen when men are presented with the impossible idea that two people share the exact same identity, and whether they can thus move closer to a realistic view.. This book is the true account of a clinical psychologist who engineered to have 3 men all with the delusion that they were Jesus on the same psychiatric ward at the same time. In an act that I am sure would not be allowed by today's clinical practice guidelines, he ran group therapy sessions with just these three men and let them argue about who was the true savior. It is very odd and unbelievable. However, it is interesting if only from the perspective that we will most likely never be allowed.. Milton Rokeach was a psychologist whose main interest was that of identity - he wondered how we develop one, and what makes us who we are. Something as basic as an identity is hard to study in an ethical fashion, as it is indeed one of the baselines of what makes all of us human. In order to try and get to the root of what is and isn't important in the formation of identity, Rokeach hit upon the idea of confronting people with what should be the most disturbing thing they could imagine - someone.. What an unusual book - a medical write-up of a psychological experiment in the Michigan state asylum from the 1950s in which three individuals, each of whom believes themselves to be Jesus Christ, are forced to live together, eat together and cooperate. The initial hope is that since there is only one God, the three men will have to reassess their delusional identities when faced with one another. Yet the experimenters quickly move onto other approaches, including forged letters from fictional.. I really enjoyed it! Like most NYRB Classics, it¡Çs a gem of a book?fascinating as a work of psychology, touching as a work of literature. I don¡Çt want to give too much away about the plot, but here¡Çs the premise: Rokeach¡Çs academic work is all about the often-glacial systems of belief we base our lives on, and he wants to see what happens when two of our most deeply-held beliefs clash against each other. And what might be the most deeply-held beliefs involve our identity, specifically who we are.. Interesting book. What I liked most was the author's retrospective afterword written many years after the books initial publication. He admits his own megalomaniac tendencies concerning the study. Refers to himself as the fourth Christ in the study. This book also provides some terrifying insight into the loose ethics of mental health treatment a few decades ago. Writing letter to schizophrenic people claiming that you're their reincarnated blessed mother monkey wife was ok back then. Read this.. We read excerpts of this in my undergrad Abnormal Psych course, as well as watched some video clips. It's definitely worth a read--especially to see how the "Christs" acted around each other. Also, Ypsilanti is a tiny town, so having three patients with the same delusion is (pardon the pun) insane. This book was noteworthy because this was a once in a lifetime naturally occurring situation (in other words, "Christs" weren't flown in from other institutions to be studied together). This book was like the Holy Grail after always hearing great things about it from various professors and friends. After years of searching (this was long before the Internet and Powells and whatnot) I came across it at a used book store. Was it worth all the hype? What is? Still an interesting experiment that would've made for a great 20/20 episode to watch. Three men think they're Jesus, two of them must be wrong. Want to know what would happen if three schizophrenics who each thinks he is Jesus are confronted with each other in a controlled setting? Answer: not much of interest. Though, IIRC, you do come to know these guys a bit. Ultimately, a sad little book. Would make a kickin' novel, though. the quirky condition of three paranoid schizophrenic would-be Christs serve as a vehicle to learn about the daily work of social psychologists in this book. This book is a great way to witness how social psychologists study people and see their particular framework of the world put in action. I learned about the different types of beliefs, central to peripheral, that form the bundle of a person an
"Three Christs" was a last minute choice of mine at the TIFF. As a big Dinklage's fan, and considering that it was a world premiere, it was easy enough to go check it out. I'm glad I did. This movie is one about the brain and its struggles, but it does so with a big heart. It's funny and touching with a good balance, and the acting is top notch (I'm actually a bigger Dinklage's fan after the movie. The underlying themes about psychiatry as science and its potential negative effect on personality, the nature of identity, the complex interaction of desire and fear are inhabiting the film and are as relevant today as they were at the time. In summary, a great entertaining movie with a deeper layer. and a stellar Dinklage.

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