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** This article has two parts.
INTRODUCTION Human brain is formed by thousands of millions cells distributed in more than 100 areas and 12 different lobes. A great deal of its function is still somewhat of a mystery, and yet almost anything that happens in human behavior, normal or abnormal, may be attributed to this organ together with the central nervous system.1 Medicine, psychiatry in particular,
studies and analyzes man’s behavior and conduct from a scientific perspective.
Knowing the mechanisms and functions of the brain are among the objectives to diagnose the
mental pathology that dwells in humans and to formulate adequate medical therapy so as to
treat disease both in individuals or group levels.2
ANTECEDENTS, MATERIAL AND METHODS In 1994, Dr. Steven Kent, investigator at Edmonton University in Alberta, Canada, published a psychohistoric study of the controversial leader of a religious group known as "The Family" (previously the "Children of God").3 This study examines in depth the characteristic traits of David Berg’s personality, their cause and its effect in social behavior of his followers. For this analysis, Dr. Kent used as sources autobiographical facts from letters written by Berg to his parishioners as well as interviews with former members and relatives (including one of his daughters) who knew him personally. This study has had wide acceptance in academia because of its impeccable ethic and scientific methodology.4 Erick Erickson also performed studies using the psychohistoric investigative method to examine the personality of religious figures such as Martin Luther5 and Mahatma Gandhi6 (his conclusions were published in 1958 and 1969, respectively). These studies together with Thompson’s in 1963 and Moore’s in 1974 add up to a complete work on the founder of Wesleyanism.7 The psychohistoric method is scientifically adequate to study and evaluate individuals’ causes of behavior and personality, whom, for reasons of time or space, are not available to make them a direct medical investigation. It is also efficient for studying the repercussions of such personalities upon their social environment and to make a presumptive diagnosis. In our present analysis, we have selected this method to study the personality of Samuel Joaquín. Reasons are obvious. The maximum leader of "The Light of the World" has systematically refused to explain to Mexican society the actions for which he is accused.8 At the same time, it is far fetched to imagine the possibility of his acceptance to an invitation of some medical association to occupy a psychiatrist’s couch. This is evident by his refusals to our repeated invitations to establish a personal dialogue.9 Fortunately, science does not bind our hands in such cases. There is an adequate and effective method to support our diagnostic impressions and what may be obtained from them. The material reviewed to prepare this study comes mostly from primary sources of information whose contents, seen with external and internal objectivity, were found to be genuine and relevant. Some of the main sources for the investigation are specified below:
The purpose of this edition make it
impossible for us to make a more detailed description of such material, which is available
to the academic community for any further research.
To get a better sight of what happens nowadays in The Light of the World, it is necessary to go back in time and get acquainted with its beginning. The Light of the World, whose complete name is "Iglesia del Dios Vivo, Columna y Apoyo de la Verdad, La Luz del Mundo" (Church of the Living God, Column and Support of Truth, The Light of the World), was established in 1926 by Aarón Joaquín, father of the present day leader, Samuel Joaquín Flores. Aarón, mystic leader and unquestionable maximum authority in the organization, performed what were considered apostolic actions during almost 40 years. He was a charismatic leader who at that time was able to influence the behavior of many people. Soon he became venerated as a prophet and as God’s apostle in an exclusive and absolute sense.10 A halo of mystery was woven around the figure of Aarón Joaquín as a supernatural being which gave him a strange influence and control over his followers.11 Afterwards his figure was perceived by his followers as if he were the new Messiah.12 Samuel Joaquín Flores grew under the shadow of this peculiar paternal figure. When Aarón Joaquín died in 1964 (circumstances of his death are unclear), the position of high leader of The Light of the World was empty. It seems the founder’s death was unexpected; otherwise, one could explain there was no public announcement of his successor. However, this place was taken by Samuel Joaquín one day after his father’s demise, when he was 27 years old.13 As soon as he took possession of his new position that included the prerogatives of King, High Priest and Prophet, the characteristic traits of Samuel Joaquín’s personality began to emerge, evolving in time to become the pathological features of his present character. During that initial period, Samuel Joaquín procured the group’s hegemony and vindicated his leadership after a span of internal struggles and doubts about its legitimacy.14 Since then, his figure inside the organization has been increasing with messianic and divine attributes.15 Upon becoming the high priest of his church and because the position entailed great political and messianic expectations, Samuel Joaquín developed a pathological psychiatric condition to enable him to carry the weight of his newly acquired position.16 This is obvious, among other things, because of his paranoid obsession in forming an internal elite that grants him absolute loyalty and unconditional obedience.17 This elite group would later be known as the unconditional ones.
Up to this point evidence indicates that from his risen to power as maximum leader of the The Light of the World, Samuel Joaquín presented a psychiatric disorder known as Malignant Narcissism, or a type of psychosis called Paranoid Delirious Disorder. Both pathologies are similar in their external aspects but differ in their internal dynamics. Paranoid Delirious Disorder is characterized by feelings of omnipotence and persecution that cause the person to confuse reality and fantasy, insofar as his own identity is concerned.18 Malignant Narcissism, on the other hand, presents external aspects similar to psychosis, with the difference that in this case the patient unconsciously feels like a superior being.19 But when the narcissistic patient presents sociopathic traits, the fact of being a great personality is not unconscious, he consciously pretends to be one. That is, in psychosis true identity is unknown and delusion is real, while sometimes in narcissism pathological grandeur is simulated to obtain advantages and gratification by deceiving others. Both diseases show delusions of grandeur and paranoid behavior added to a great lack of sensibility for other human beings as well as an excessive demand for personal attention.20
A delirious idea is defined, according to psychiatry, as a "false belief, which is not susceptible of being modified or corrected by logical persuasion or by exhibition of opposite evidence".21 Paranoid delirious ideas are those that are characterized by presenting persecution obsessions, of being followed, observed, of imaginary plots, etc.22 The person with delirious paranoia generates an environment of hostility and aggression in his midst. His condition also provokes a continuous state of anxiety.23 As mentioned above, from the onset of his leadership, Samuel Joaquín presented paranoid behavior, as exemplified by the formation of his famous group of "the unconditional ones", men and women who submitted to him absolutely for life. Thus, Samuel Joaquín wrote on one occasion to his immediate followers: "While you work, I want you to study, in the dictionary, and in your own understanding the meaning of the word UNCONDITIONAL (sic) a) spiritually, b) morally and c) materially. God grant that there will always be in you the strength of spirit that you showed me at the beginning, so that you may work at my side with sincerity…" 24 Besides creating a special group of unconditional men and women in morality (with whatever that implies), Samuel Joaquín’s paranoid obsessions provoke an anxiety that impels him to hide behind an impressive group of personal security men to enable him to perform his pastoral duties at ease. Thus, he is surrounded at all times by an escort of bodyguards to protect him, his home and his assets.25 Why does a religious leader, with supposedly peaceful goals, require an army of bodyguards and creates special security forces to watch over the colony where he lives?26 Why does he need to implement a sophisticated information system about the movements of each one of his parishioners?27 What is the motivation behind the
strict control on comings and goings in the Hermosa Provincia colony, site of The Light
of the World and permanent place of residence of its leader?28 The paranoid
delusions give us the explanation.
DIFFERENTIAL DIAGNOSIS Retaking the Differential Diagnosis, it is important to note that in the case of Malignant Narcissism, when there are psychopathic traits, one tend to consciously cover up the paranoid state; there are times when the patient loses contact with reality and falls into psychotic delirium.29 That is, at times he really believes he is being persecuted and attacked, regardless of objective evidence. After this kind of episode, there is a state of sanity. In other words, the contact with reality of the malignant narcissist is variable, coming and going into a state of delirium. This is called loss of subjective experience of reality. On the other hand, the Psychotic with Paranoid Delirious Disorder tends to have a permanent loss of contact with reality, which includes "clear" ideas that one is constantly being persecuted.30 It is important to remark that the differential diagnosis between both medical entities may be established only through direct psychiatric examination.
DELUSIONS OF GRANDEUR: FROM ALEXANDER THE GREAT TO KING SOLOMON Deliriums are distortions of perceptions of reality. The patient with delusions of grandeur has a mistaken interpretation of his identity. Reality is altered in such a way that he believes in his own fantasies and sees himself as an omnipotent, eminent and mystic being.31 There is enough medical data to diagnose the main leader of the Light of the World as presenting clinical evidence of delusions of grandeur. By the evidence, Samuel Joaquín enjoys having parts of the life of Alexander the Great read to him while he remains in bed surrounded by the so-called "Vestals".32 This is a group of women who have taken vows to be unconditional and whose tasks include attending to his sexual needs and, even to recruit young people and teenagers for this and other purposes. This behavior has been accompanied, according to interviews with people close to him, by violence that ends in rape, sexual abuse (including minors) and physical aggression of sadistic nature. Other intimate scenes in Samuel Joaquín’s life with his female entourage help us to complete the picture. Investigations with sexual abuse victims often turn up facts like the following: Samuel Joaquín immersed in a luxurious bathtub, being soaped, perfumed and massaged by a retinue of naked servers, always including some young girls and teenagers. In this case, the argument offered by Samuel to justify his behavior is his anointment as King in the Biblical sense, identifying himself as King David or King Solomon.33 In the context of these scenes, reminiscent of the excesses of Roman emperors and the Borgia Popes, Samuel Joaquín has frequently requested young girls to offer (with religious connotation) their virginity to God’s male, because it is something unique and special to grant him.34 With this argument, several young women were persuaded to have sexual relations with Samuel Joaquín, and invariably those that had been raped were consoled by the thought of the sanctity of this action.35 The personality of the maximum leader of the Light of the World is certainly manifold. Besides the aforementioned, Samuel Joaquín has fixations with characters like Adolph Hitler. This is told by one of his former close associates. In 1986, during one of the annual August parades in the Hermosa Provincia colony (after having read a book about the Nazi dictator) Samuel observed the young cadres of The Light of the World parading in military formation, saluting, with hymns and flags: "I want you to go and have these young people give themselves entirely to me; like the young Germans gave themselves to Hitler"36 exalted exclaimed Samuel Joaquín to the man who then was director of the magazine and secretary of the political branch of the association.37 His obsession with Adolph Hitler does not end there. It is reflected in the paramilitary structure of the corps of social protection of Hermosa Provincia, inspired in the Nazi ideology. This corps of young boys and girls uses badges, uniforms, police training and communication equipment.38 Thus, the maximum leader of The Light of the World occasionally behaves like a king or like a great conqueror and sometimes he manifests the personality of a statesman or an ancient pagan divinity that demands hymens for his veneration in sexual rites. It all depends on place and time. To complete the delirious picture, Samuel Joaquín also believes he is the Messiah. In a letter to his followers signed by himself, he makes an analogy of himself with Christ and his parishioners with the body of Christ.39 In the Holy Supper celebrated in 1986 in the main temple in La Hermosa Provincia colony, he proclaimed himself as Christ.40 The magnificent winged thrones where he sits during various religious festivities and the figures of huge golden cherubs prostrated before him when he makes public speeches are another clinical evidence of his delusions of grandeur. The hymnology of the Light of the World is surprising because of the great number of messianic allusions towards the figure of Samuel. The following sections of this hymn will illustrate it:
Besides the conceptions that the chief dignitary of the church The Light of the World has of himself, it is important to know how he is perceived and treated by his followers:
One minister of The Light of the World, referring to Samuel Joaquín stated that his maximum leader has: "Power to redeem, justify, sanctify, govern the Church, grant salvation and eternal life" 44 In a most revealing scene during the maximum religious festivity of The Light of the World in 1986, at the moment when Samuel Joaquín entered the main temple, the master of ceremonies was heard to shout the following:
When talking about the Temple in relation to their leader, they say as well: "…that is where the rediborn (sic) verb of the true God inhabits physically, the favorite son of the Highest: Brother Samuel Joaquín Flores" 46 In the same vein, a fervent parishioner attributes omnipresent powers to his leader and it is published with obvious relish by the editors of the official magazine: "I would like to tell the world that there is a Man of God on earth, and the best thing is that He is everywhere, it is not necessary to be in Guadalajara to see him, I see him here in Ecuador, he is always at our side…" 47 The above perceptions of Samuel as Messiah are not only allowed by the leader, but even readily accepted and promoted in every possible way. We find another example in the himnology of the organization:
Hymns like this are sung, recited or
presented daily in choral poetry by thousands of his initiated with the obvious approval
of the man who has constituted himself into the living oracle of some 200,000 people in
Mexico.49
RELATIONS BETWEEN DELUSIONS OF GRANDEUR AND THE CONSTITUTION OF THE UNCONDITIONAL OF ONES GROUP The exaggerated importance attributed to Aarón Joaquín’s successor is particularly evident in his relations with the group of the unconditional ones. The scenario to study the delusions of grandeur is tailor made. Thus, it is not enough to give the vow of unconditional obedience to Samuel in writing but it is for life and irrevocable. Besides, patent proof of such unlimited loyalty is often requested. One of them, the basic one, concerns marriage. Samuel personally selects the mates of this elite when ready to marry, whether men or women. It is usual for a person to find out who will be his husband or wife just in the moment when the wedding is to be performed.50 Another rite which points out the delusions of grandeur of the dignitary of The Light of the World is the naming of the children of the unconditional ones. This attribute corresponds to Samuel, who besides claiming spiritual property of the elite group (because the unconditionals and all they own is his), selects the children’s names. Usually, the names begin with the letter S, Samuel’s initial. This constitutes a seal of belonging over them and serves to remind the unconditional ones their vow not to own anything on earth. In this framework, his behavior is explained by the following concepts, cast in a special indoctrination meeting for the elite:
Ignoring, as far as possible, the psychosexual implications, sentences like these are highly significant to evaluate the huge amount of personal attention centralized around Samuel Joaquín and his delusions of grandeur. Besides, it is very revealing to recognize the state of paranoid delirium and insecurity of the leader who continuously demands proof of loyalty as the above mentioned to keep the dignitary at ease.
IMPACT OF DELIRIOUS BEHAVIOR ON FOLLOWERS The repercussions of Samuel Joaquín’s behavior show the inherent risks of psychotic and delirious mental pathology. By having distorted ideas about his identity and importance, Samuel Joaquín shows contempt towards his followers. This affects mostly those who have close contact with him.52 His scorn for the rights and feelings of other human beings often leads him to commit all kinds of abuses from physical and emotional to sexual. The rapes and sexual aggressions told by more than nine former members of The Light of the World, who have had medical treatment, are only an example of the dangers that lie in wait for the followers of religious leaders with this kind of psychopathology. When Samuel Joaquín sexually abused a minor called Moisés Padilla, he alluded to his distorted identity by his delusions of grandeur, to justify the damage being done saying: "I am like the angels who are sexless, I can enjoy both men and women without sinning." 53 These delusions of grandeur, besides placing the dignitary, according his own view, above the law, generate arguments to try to minimize the value of the affected person when comparing it to himself, deliberately trying to have the abuse seen like a privilege rather than an affront. This is a characteristic trait of patients with delusions of grandeur.54 This is precisely the type of ideas that drives a delirious individual to commit any kinds of outrages and crimes against his fellowmen without (apparently) any pangs of conscience. He imagines, everything is allowed thanks to the new identity that he has manufactured in his own mind (in the case of malignant narcissism) or generated by causes inherent to the sickness itself (in the case of psychosis). Thus, Samuel Joaquín may ask the women of his organization to pose naked before the cameras to satisfy an insatiable voyeurism.55 Or else, young girls will amuse him on his birthday by dancing Hawaiian style without wearing bras, while being filmed by some of his personal assistants.56 Summing up, the reasons for Samuel Joaquín’s behavior are consistent with the clinical characteristics of the medical classification made of his personality.57 In this context, the religious leader shows no consideration whatsoever either for the reputation, honor, emotional state or physical health of the people who surround him. This indolence also affects his close circle of collaborators, the vestals and other types of leaders who operate actively to recruit young girls and teenagers to provide sexual company for Samuel. Lack of consideration is present even for these people. They have entered into a vicious circle of complicity from which they will find it difficult to extricate themselves. They have also become accessories in various crimes.
Bibliographic Footnotes
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