Self-Reliance and Self-Sufficiency
In times of crisis and isolation, thoughtful individuals often wish to join stable communities that offer protection against external shocks. Intentional communities are a modern descendant of the utopian colonies and communes of centuries past that provide a high degree of social cohesion based on a common social, political, religious, or spiritual vision. These “alternative societies” are growing rapidly, according to an article in the New York Times (available here: https://www.nytimes.com/2020/01/16/t-magazine/intentional-communities.html).
The Foundation for Intentional Community (FIC) maintains a directory that lists these communities with their locations and other characteristics. “...the number of intentional communities listed in the FIC’s directory nearly doubled between 2010 and 2016 (the last year the directory was published), to roughly 1,200.” Although the number of people living in these communities cannot be known with certainty, an estimated 100,000 individuals currently reside in them. The FIC listing of these “self-created utopias” is available here: https://www.ic.org/ Some have been disbanded while others are forming.
So should we all go out and join an intentional community, ashram, or eco-village? Maybe not. Although many may be fairly benign, the accumulated weight of Henry Doktorski’s writings give cause for skepticism or even cynicism. Alternative societies often attract megalomaniacs who seek needy, codependent disciples. Farming and self-sufficiency require hard skills that dreamers, drifters, spiritual tourists, and romantics typically do not possess. On the other hand, skilled agriculturalists tend to have an independent streak that clashes with power hungry leaders. Kirtanananda, the ruler of the New Vrindaban, drove out whole groups of devotees dedicated to cows and an agrarian lifestyle. Kirtanananda forged an iron grip on his community, psychologically isolated his followers, and uprooted their sense of morality.
The enduring interest in intentional communities is not surprising. Humans are social entities. Modern economic systems have splintered families. Discontent with sociopolitical and environmental policies is understandable. However, Doktorski’s books give clear and extreme examples of what can go wrong when attempting to create an alternative society devoid of checks, balances, and inclusive systems of governance. Thankfully, New Vrindaban is not at all typical. Indeed, New Vrindaban has been advertised as “one of the most unique and long lasting intentional communities in North America.” (source: http://newvrindavan.hanover.edu/visit.html)