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The Psychopathological Profile of the Biblical God Called Yhwh (Yahweh): A
Psychological Investigation Into the Behaviour of The Judaic-Christian God
Described in The Biblical Old Testament..
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Review Article | DOI: https://doi.org/10.31579/2578-8868/086
The Psychopathological Profile of the Biblical God Called Yhwh (Yahweh): A
Psychological Investigation Into the Behaviour of The Judaic-Christian God
Described in The Biblical Old Testament..
* G. Perrotta ID ^1*
Department of Criminal and Investigative Psychology UNIFEDER.
*Corresponding Author: Dr. G. Perrotta, Department of Criminal and
Investigative Psychology UNIFEDER.
Citation: Perrotta G. (2019) The Psychopathological Profile of the
Biblical God Called Yhwh (Yahweh): A Psychological Investigation Into
the Behaviour of The Judaic-Christian God Described in The Biblical Old
Testament. J. Neuroscience and Neurological Surgery. 4(5); DOI:
10.31579/2578-8868/086
Copyright: (c) 2019 Dr. G. Perrotta. This is an open-access article
distributed under the terms of The Creative Commons Attribution
License, which permits unrestricted use, distribution, and reproduction
in any medium, provided the original author and source are credited.
Received: 27 August 2019 | Accepted: 13 September 2019 | Published: 27
September 2019
Keywords: psychology, mass psychology, beliefs, faith, religion, god,
psychopathology, clinical psychology, psychiatry, personality disorder,
borderline, narcissistic, antisocial.
Abstract
Starting from the figure of the Jewish-Christian and biblical
ancient-testamentary God YHWH (Yahweh), now become the one and true
God, omniscient and omnipresent, for Judaism and religions of Christian
origin, through the manipulation of the "sacred" text and the
historical facts narrated, the present study deals with the thorny
question of the psychopathological profile of this very controversial
figure. The aim is to define the general framework, in order to trace a
psychopathological profile consistent with the letter of the first
Jewish-Christian texts: a path that will accompany the reader to
recognize the pathological traits of the narcissistic personality of a
"war man", falsely transformed from theology to a good, just and
merciful "God".
Summary
. Introduction and necessary premises: General overview of the figure
of "God" YHWH (Yahweh)
2. The leadership profiles described in the Old Testament
3. The psychopathological characteristics of the personality of YHWH
(Yahweh)
4. Conclusions
5. References
1. Introduction and necessary premises: general overview of the figure
of "God" YHWH (Yahweh)
The present discussion elaborates in a structured and orderly manner
all the conduct of the biblical God YHWH described in the Old
Testament. It, therefore, appears evident, before continuing, to dwell
on some dutiful promises that - if omitted - would make the reading of
the elaborate rather complicated and partisan.
The following psychological investigation on the described behaviours
is not exempt from well-defined limits, which will be analysed during
the elaborate; among the essential premises it is necessary to pay
attention to the following elements [1]:
1) the "fideistic profile". The present discussion is unrelated to
theological or fideistic concepts; instead, the investigation analysed
the objective characteristics described and represented in the
ancient-testamentary biblical text. Therefore, the intent is not to
judge a choice of faith or religious belief, as much as to analyse the
descriptions in a literal key, according to the purpose of the biblical
editors, without dwelling on the considerations in the literature
of the religious and academic experts linked to the spiritual world,
obviously partisan. Even the idea of analysing the question whether and
how the image of God is reflected in the biblical authors ultimately
falls because we would risk objectifying what by its nature is
subjective and therefore run the risk of extending profiles to the
community " selling them "for objective and universal. Conviction or
not, the biblical authors have traced a descriptive profile of the
behaviours of their God and therefore, those must be taken into
consideration and nothing else as if they were real.
2) the "historical profile". The present discussion is disconnected
from useless and repetitive historical contextualizations already
widely analysed in various editorial publications, signed by the
writer. It is interesting, however, to underline how, even in
literature, there are no absolute certainties about the identity of the
authors of ancient-testamentary texts, as well as about the periods of
writing. Moreover, in dozens of biblical passages, there are apparent
historical errors, referring to facts, events and characters.
Therefore, the intent here is not to challenge the reliability of
biblical writings, as much as "to give for obvious" the correctness of
the information contained therein, "pretending that" what is described
is real. On this basis, the related behaviours can be objectivized and
analysed in a psychopathological key, as if it were an actual patient.
3) the "ethical and clinical profiles". The present discussion takes
much care of the ethical profile linked to the combination of
"psychopathology" and "divine", with particular attention to avoiding
useless compromises related to personal and subjective convictions. The
present discussion is an academic analysis of "docendi causa", for the
reasons that will be explained during the debate. And if human
behaviours can be studied according to psychopathological profiles,
then even divine tones suffer the same comparison, because they derive
from them and draw strength from them. To list compulsively the
academic voices that have followed each other on the topic would be
useless, because they take into account more sociological or
anthropological profiles, keeping mostly distant from critical points
that would expose the scholar to religious criticism.
4) the "moral profile". As already stated, the academic intent is not
to deepen the religious or fideistic themes or to analyse the
anthropological construction of the ancient-testament God concerning
the cults existing at that time and in that given context, as this
error would affect the whole discussion. Indeed, not by chance, "that
God" so subjective and linked to the Israelite context of the time
(from the second millennium BC to the fourth century BC) was mistakenly
linked to the Christian cults of the first four centuries AD,
objectifying it and making it universal. The masterful fraud bold to
the detriment of the populations by the Christian religious exponents
of the early four centuries BC, then crystallized by the Emperor
Constantine, made it possible to juxtapose the Jewish texts (the Old
Testament) with the Christian Gospels, falsely connecting the ancient
God testamentary with the God of the New Testament, totally different
in structure and behavior. On this assumption, therefore, no
provocative intent is inherent in this analysis; more than anything
else it is essential to understand how the belief linked to the good
and just God is the result of a theological manipulation disconnected
from the biblical text itself.
According to Christian theology, therefore, YHWH is the only existing
God, creator of everything, right, just and capable of feeling love
without differences of race, skin colour, language or sex. However, by
carefully reading the biblical passages, in the translation approved by
the Italian Episcopal Conference, a completely different truth emerges,
also evident to those who blindly believe in their religious faith.
As a preliminary point, the writer has directed this work according to
a pure logic: "to pretend that" the biblical content tells the
empirical truth, or what the editors of the very first version written
in writing saw. The aim is to seek the truth, using the same tools as
the theologians, but rigorously and methodically. [1]
Continuing according to this approach, we cannot but draw the obvious
consequences, focusing: first of all, the biblical character YHWH in
his social context, in order to better understand his conduct, role and
leadership, within the group and out of context territorial; in
seconds, the psychopathological profiles of this character. Also,
therefore, as specified in the introduction, we try to understand YHWH
in its more general aspects better, analyzing first of all the
character in his socio-environmental context.
From the biblical letter, we know that YHWH was an "ish milchamah", a
male / male war/battle individual (Exodus 15: 3), who gave instructions
for conducting bloody battles against neighbouring peoples (Deuteronomy
20); in fact, his conduct perfectly reflected this definition: in all
the "sacred" texts of the Old Testament, YHWH was mainly devoted to
this task, and never begs for suggestions of dubious morality: on how
to advance in battle; on how to offer holocausts and animal sacrifices,
on the best type of meat and fat to use to provoke the smoke that so
pleasing (Numbers 28-29); on never feeling pity for enemies, even if
these were women, elderly or children; on expressing specific strict
orders, where disobedience was often paid with the death penalty. The
general picture that emerges is all too clear: a man of war, I dedicate
to the conquest of territories and the shedding of blood, often of
innocent people.
This violent nature of his also emerges in the many descriptions of his
character: YHWH is often defined as a fire that destroys, devoted to
anger, anger, without pity and violent; Deuteronomy 28: 63 describes it
even in a precise manner: Yahweh is violent, angry, vindictive,
hysterical, insecure, indifferent to human suffering, cruel, jealous
(...).
We will continue this verse when we arrive at the psychopathological
diagnosis of this controversial character; for now, however, taking for
granted what has already been shown, we focus our attention on the
relationship with his people.
From reading the verses, we know that:
a) YHWH frees his people, or rather the people inherited from Elyon,
through Moses, commanding all his actions. On several occasions, among
other things, he turns his anger against him for not having punctually
put into practice the order given;
b) in almost all the cases, YHWH addresses the "chosen" people only
through prophets or men chosen by himself, to spread the word, which
always consisted in imperative orders and solicitations to act because
of the prize;
c) YHWH does not hesitate, on several occasions, to kill the same
members of the Israelite people, as a form of punishment, for having
disobeyed orders or for not behaving as prescribed. Very often they
perished innocently, and the weaker elements were hit, to show everyone
else what they risked; a punitive repressive and non-rehabilitative
sanction, which aimed only to instil terror in him, fame that among
other things often preceded him in relations with other neighbouring
peoples.
2. The leadership profiles described in the Old Testament
From these general elements, very interesting data already appear,
linked to his role in society and to the leadership that he followed in
the management of the people: however, his limited patience was a
significant obstacle, often put to the test by that people, the
Israelite, defined by the biblical text itself as "hard cervix" (Exodus
32: 9-14). The bond that had been established was not one of reciprocal
democratic dialogue but of military dictatorship of an absolutist
nature. The leadership of that people was first of all delegated to the
prophet on duty, who by his mouth, put into practice the orders of YHWH
which, if disregarded, provoke the most disastrous ire, even coming to
commit massacres of thousands of people.
The leadership [2] pursued by the Judeo-Christian Old Testament god was
utterly absent; his charisma was represented by a relationship of
power, supported by a climate of terror, violence and threats,
therefore an authoritarian and 3 autocratic pattern [4], according to a
formal style [5], directive [6] -unidirectional- and toxic [7]: in
essence, not a leader but a military commander who managed and
controlled every aspect of the life of his men, in order to realize the
ultimate goal of conquering the promised land.
Not surprisingly, the people feared his "God", to the point of
abandoning him if an opportunity presented itself or to replace him
with other local divinities, discouraged by his oppressive and
suffocating, violent and angry behaviour.
In short, a description utterly opposed to the good, just and correct
figure desired by Christian theology, which in any case alters the real
extent of the figure built by the Jews: it is a notary fact, moreover,
that the Christian faith bases its roots in traditions and on the
Hebrew texts, to then detach and unduly appropriate cultures and
traditions, mixing paganism and oriental cults, in a cream with
slightly acid tones.
3. The psychopathological characteristics of the personality of YHWH
(Yahweh)
Summing up on what is expressed in this work, we can now proceed to
define the personality aspects related to the character YHWH, keeping
in mind what is described in the introduction, about the
classifications of psychopathological disorders.
<<[...] By "psychological diagnosis" we mean a general assessment of
the subject concerning the psychological and psychopathological aspect,
through the use of an integrated repertoire of questionnaires,
personality inventories, batteries and test techniques (psychometric
and projective), clinical interviews and observational evaluations. The
type of techniques and tools used vary from time to time, based on the
context and purpose of the assessment, the age and type of possible
difficulties of the assessed subjects, and the theoretical orientation
and specialist training of the evaluator. The psychologist is formally
authorized to carry out a psychological diagnosis based on the art. 1
of the Law n. 56/1989 (in Italy) concerning the ordination of the
profession of psychologist (in Italy), where it is reported: "The
profession of psychologist includes the use of cognitive and
intervention tools for prevention, diagnosis, habilitation and
rehabilitation activities and psychological support for the person,
group, social organizations and communities " [...]>> [8].
However, the psychiatric assessment must be clearly distinguished from
the psychological one: in the first case, <<[...] the evaluation is
usually of a nosological and psychopathological type and is carried out
through a clinical and anamnestic interview, possibly supplemented by
the administration of detection scales of the psychiatric
symptomatology [...]>>[8]; in the second case, <<[...] psychological
diagnostics can instead be of a broader type: in addition to the
detection of psychopathological symptomatology, in fact,
psychodiagnostic can also refer to the evaluation of aspects and
processes of the personality, to the evaluation of attitudes,
relational modalities, level and typology of cognitive skills,
personality structure, ... [...]>>[8].
The concept of "diagnosis" [8] presupposes the concept of "health",
that is: the state of complete physical, mental and social well-being
and does not consist only in the absence of disease or infirmity. The
possession of the maximum state of health that he is capable of
achieving is one of the fundamental rights of every human being.
Therefore, to be complete, it must:
1) evaluate the patient from a global and multidimensional point of
view: therefore, it is necessary to integrate the information obtained
through the physical (physical) examination with the anamnesis of the
patient and of the next relatives, in order to know also the personal,
emotional and environmental experience, thanks to the help of a battery
of ideal tests for the case in question, to frame the problem told by
the patient himself or by who first exposed the question. More
generally: << [...] psychological diagnosis is a process of: a)
clinical observation (first basic level of abstraction); b)
classification of clinical observations in a formal framework
recognized by the scientific community (second level of abstraction);
c) elaboration of hypotheses on the mechanisms of formation and
maintenance of clinical outcomes (third level of abstraction) as well
as for the purpose of choosing the treatment [...]>>;
2) perform multiple functions: it is necessary to categorize the
information obtained from interviews and tests, facilitates
communication between the therapist and the patient, also defining the
spaces for action and rehabilitation therapy, thus directing the
positive action.
In our case, however, since this is an a posteriori analysis of the
facts narrated, the diagnosis will only play the purely theoretical
function of educating the reader in the critical analysis of the
biblical text. It is, therefore, an intellectual exercise; a teaching
test in ius docendi, with no clinical purpose or diagnostic claim. On
the other hand, the character YHWH is not even physically here to prove
his existence, or to tell his truths, the perception of his experience
and his exploits and any other data useful for diagnostic purposes;
among other things, we must not forget that we are talking anyway about
a being who, in the lucky case, possessed non-human qualities. We know
that the label "God" is misleading, as the concept in the Bible does
not exist; but we also know that certain descriptions would show his
abilities out of the ordinary. Of course, it is not possible to know
whether the descriptions referring to him are completely true or
"romanticized"; what matters, however, is to examine the character, as
told by the "sacred" writings, in order to better understand the
reasons for his behaviour.
Therefore, not being able to even submit to any personality test or
clinical interview, useful for the diagnosis, and / or let us tell the
social context in which he lived and his or her family history, we must
necessarily take the narrated "for good" biblical, "pretending that"
everything coincides perfectly with the truth: on the other hand, the
fact that the whole biblical story is narrated by third parties cannot
be minimized and the only text that perhaps could bear the signature of
our protagonist has mysteriously gone lost.
With this soul, therefore, we finally proceed to the didactic
exposition of the elements analyzed in all this work, asking ourselves
in the end what could be the psychopathological diagnosis of our
"patient", if he presented the following 13 characteristics [9] [10]
[11] [12]:
I) military leader and high religious authority of a group of people,
in the form of a social aggregate, linked to each other by local
geographic belonging;
II) authoritarian. It imposes the rank of military leader and high
religious authority, not as a leader or charismatic leader but of God,
unique and only really able to fill that particular role. It obliges
the Israelite people to respect all the 613 mitzvot
(commands/prohibitions), under very strict punitive sanctions (almost
always death);
III) autocratic, formal and managerial. It uses strength, terror and
violence to control its people and leaves no possibility to discuss the
rules imposed by the above, in a formal and unidirectional way;
IV) violent. It gains control of the territory and of the people with
the threat of death or loss of all belongings, it has no respect for
women, children, the elderly and people with physical difficulties, and
often makes them victims to show everyone who is boss and what happens
in case of transgression;
V) wrathful and choleric. He gets angry and loses control quickly;
often, the consequence is death for those who have transgressed or made
the unwanted event possible. He does not tolerate dissidents and those
who betray him, even going as far as to punish them with death;
VI) vindictive. There is often no proportion between the offensive act
and the assigned punishment. He tends to take revenge in a striking,
violent and punitive way, showing that he cannot distinguish between
good and evil, right and wrong. For him, only the conquest of the
territories counts and to achieve this allows his people to exterminate
any living being, also favouring slavery, sexual violence, infanticide,
selective murder and massacres. He shows no displeasure or repentance,
except on the occasion of excessive punishments addressed to the people
of his people;
VII) hysterical. He does not tolerate the people who betray him and who
choose another God. In various biblical passages, he remembers in an
almost obsessive way that his power is great and will vote to
exterminate any living being, an enemy of his people;
VIII) neurotic, obsessive, touchy and insecure. He does not miss the
opportunity to remind his people that he is a jealous, vindictive and
punitive God, who is the best of the other gods and that only his image
can circulate. He is obsessed by the need to conquer the promised land,
in theory, a gift to be allocated to his people; however, it is clear
from the biblical passages that he alone is the only one to believe it.
His people often abandon him or betray him, adhering to other gods, and
the first punishes them and then continues with his personal mission,
showing that he and his prophets truly believe in him. The mission that
will never be completely accomplished;
IX) indifferent to human suffering, misanthropic and racist. He shows
no regrets after having massacred men, women, and children, justifying
the deed committed due to disobedience or belonging to an enemy
faction. It does not tolerate neighbouring peoples, and for this
reason, with the excuse of conquering the promised land, it orders
exterminations of any living being. It is intolerant to those who have
diseases, deformities or physical difficulties, coming to order their
removal from the community because they represent the imperfection;
X) jealous. He is the one and only true God and does not accept
competition with other deities. Although aware of the existence of
other Gods and that these are in command of neighbouring peoples, he
imposes himself as the one and true God of Israel, more powerful and
more important than all the others;
XI) cruel and sadistic. In several biblical passages, he does not miss
opportunities to describe the atrocities he will commit or has
committed, how to set off an epidemic of buboes, haemorrhoids or
plague. Again, he describes dramatic events of revenge with raw
language and without regard to how to "break the babies" or "rape your
women in front of you, in the sunlight". He shows himself tolerant,
just and good only with those who execute his orders to the letter;
XII) paedophile trend. On one occasion, in particular, he demanded from
the spoils of war 32 girls aged over three years. However, the question
is controversial because, according to that culture and that historical
and temporal context, it was permissible to perform sexual acts with
children above that age;
XIII) megalomaniac. The Old Testament adventure tells of the covenant
of alliance between YHWH and its people and the promise of the first
that would have inherited the promised land to its people, provided
they fought against all the neighbouring peoples, committing crimes
against humanity. Although the terrible crimes were committed, the
promised land was never conquered and therefore never passed into an
inheritance.
For big lines, this is the description of the ancient-testamentary
"God" YHWH, today our virtual "patient". The investigations carried out
by Schneider and Scholem, especially in the field of kabbalistic and
Jewish tradition (although strongly influenced by their religious and
fideistic approach), can certainly not be excluded from the topic under
examination: indeed, if the biblical God was considered a strict
father, in the Jewish cult, which dispensed prizes and punishments on
the basis of obedience, in Christian worship he assumes a dual
function: severe but just in the Old Testament, good, understanding and
lovable in the New Testament. This dualistic view is seriously
compromised by the speculative attempts of Christian theology that has
tampered with and manipulated the Jewish writings by appropriating
paternity in a completely arbitrary and incoherent manner with respect
to the literal text of the sacred scriptures that still today identify
the biblical God as the God of Israel and not of the whole world. The
thesis, therefore of the good and just God is not supported
historically and philologically, also disavowed by all those authors of
the psychological strand that have analyzed the profiles in the
examination.
The theoretical approach that we will follow will refer only to the
strictly clinical one, avoiding the reader to lose himself in the
psychological meanders of other possible interpretations [13]. Once the
boundary line is drawn, we now define the possible diagnosis, according
to the DSM-V [14], always keeping in mind all the promises made.
From a definite point of view, DSM-V recognises ten types of
personality disorders grouped into three groups or clusters, based on
descriptive analogies. We see only in detail the cluster (Group B
(dramatic cluster) that refers to our subject in question [15]:
A) Antisocial Disorder, formerly called psychopathy or sociopathy, is a
personality disorder characterized mainly by non-compliance and
violation of the rights of others, which manifests itself in an adult,
at least since he was 15 years old. People with this disorder, in fact,
fail to comply with the law, for which they perform illegal acts (e.g.,
destroy property, cheat, steal), or social norms, for which they carry
out immoral and manipulative behaviour (e.g. lying, simulating, use
false identities) drawing profit or personal pleasure (e.g. money, sex,
power). The distinctive element of the disorder is, moreover, the
scarce remorse shown for the consequences of one's actions, so that
these people, after having damaged someone, can remain emotionally
indifferent or give superficial explanations of what happened. Other
relevant features of the antisocial disorder are impulsiveness and
aggression. (...) The most frequently experienced emotions are anger,
irritation, humiliation, contempt, detachment, boredom, envy, the
pleasure of dominating and euphoria; hardly, instead, they feel
emotions like gratitude, empathy, sympathy, affection, guilt and
eroticism. (...) People who suffer from antisocial personality disorder
have transient, superficial and antagonistic interpersonal
relationships. (...) The sexual behaviour of these people is generally
irresponsible and utilitarian; in the course of life, they can have
numerous sexual partners and never have monogamous relationships.
Furthermore, those who have an antisocial personality disorder believe
they are special and therefore deserve favouritism and easy
gratification. He can show excessive self-confidence (for example, he
may think that an ordinary job is not worthy of him) and casual and
superficial charm. (...) The aggressiveness that characterizes the
disorder frequently manifests itself with physical aggression (e.g.
beating the spouse). Impulsiveness, on the other hand, can manifest
itself with the inability to plan for the future, so these people make
decisions at the moment, without considering the consequences for
themselves and others. Those who have antisocial disorder also tend to
be strongly irresponsible. (...) People who have this disorder show low
tolerance to frustration, so when things do not go their way, they
cannot give up pleasure or procrastinate and act impulsively to reach
it. Another characteristic of the antisocial disorder is the fantastic
pseudology, a behaviour that consists in continually telling real facts
along with invented stories, so it becomes difficult for the listener
to distinguish the truth from the lies. This feature seems to recall
that of the famous Baron of Munchausen, but it is profoundly different:
the literary character told stories that were invented and scarcely
credible without any utilitarian purpose; the antisocial patient, on
the other hand, invents stories with the clear intention of
manipulating the other. Minor manifestations of this disorder are
dysphoria, tension complaints, inability to tolerate boredom and
depressed mood [...]>>;
B) Borderline Disorder is a personality disorder characterized by
sudden changes in mood, instability of behaviours and relationships
with others, marked impulsiveness and difficulty in organizing one's
thoughts in a coherent way. (...) In summary, subjects suffering from
borderline personality disorder present emotional and affective
dysregulation with sudden attacks of anger, intense and episodic
anxieties, feelings of emptiness, instability in the perception of self
and others and impulsive behaviours. Some of these symptoms can also be
found in other pathologies, so to get a serious and accurate diagnosis,
it is necessary to turn to qualified people. It is possible, however,
to make clarifications that can help distinguish this diagnostic
category from others that can be assimilated. Borderline personality
disorder has characteristics in common with mood disorders,
particularly with bipolar disorder. In fact, both disorders present
intense states of euphoria and depression. Borderline disorder,
however, is characterized by a pervasive emotional dysregulation and
context-dependent mood swings, particularly interpersonal
relationships. In bipolar disorder, however, mood swings occur in a
cyclical and context-independent manner. (...) Furthermore, a
borderline personality disorder can be confused with the dissociative
identity disorder, with which it has in common a sense of confusion
about its own identity and the rapid fluctuations between completely
different types of mood and behaviour. In borderline disorder, however,
identity alterations do not aggregate into distinct personalities with
different names, ages, preferences, memories and amnesia for past
events, as occurs in the dissociative identity disorder. We must also
differentiate borderline personality disorder from other personality
disorders with similar characteristics, in particular, the dependent
personality disorder and the histrionic personality disorder, with
which it has in common the fear of abandonment by significant people,
the sense of emptiness and the idea of being wrong. A final distinction
must be made between borderline disorder and schizophrenia. The two
disorders have some psychotic symptoms in common, but in borderline
disorder, these are temporary and dependent on the state of the patient
or the context. Finally, borderline subjects have greater personal and
social functioning than people with schizophrenia [...]>>;
B) Histrionic Disorder is a personality disorder characterized
essentially by intense emotionality, expressed through theatrical
modalities, and by constant attempts to gain attention, approval and
support from others, by means of concealed or openly seductive
behaviour. In addition to the dramatic and inappropriately seductive
inter-personal style, impressionability, the tendency to somatization
and the search for novelty characterize this disorder. (...) Some
characteristics of histrionic personality disorder may also be present
in other pathologies, from which this disorder must be distinguished.
Rapidly changing emotionalism, the search for attention and
manipulative behaviour, for example, also characterize borderline
personality disorder, but in the latter, there are also
self-destructive, anger breaks in interpersonal relationships and more
intense states of emptiness and of alteration of identity. Both people
with histrionic personality disorder and those with antisocial
personality disorder tend to be superficial, manipulative, seductive,
impulsive and looking for new and exciting situations, but the former,
unlike the latter, manifest more intense emotional reactions, typically
they do not carry out antisocial behaviour and perform manipulations to
obtain attention and care, rather than material profit, power and
gratification. Even those who have narcissistic personality disorder
want the attention of others, but while he usually seeks praise for his
supposed superiority, those who have histrionic personality disorder
are also willing to appear fragile and dependent, to get attention.
Moreover, those who present the narcissistic personality disorder can
exaggerate the intimacy of their relationships, but generally,
emphasize the social or economic position of their acquaintances. Even
those who have dependent personality disorder are highly dependent on
others for praise and support, but do not have the excessive
emotionalism and theatrical style that characterize the histrionic
personality disorder [...]>>;
D) Narcissistic Disorder consists of a stable and lasting tendency to
react defensively when the person feels a wound to his own value. As a
reaction, it is easy for the person to adopt superb, arrogant attitudes
that despise others and keep them from the causes of his problems.
Individuals with this disorder consider themselves to be special and
unique people. They expect to receive approvals and praise for their
superior qualities, being baffled when they do not get the awards they
think they deserve and often presenting the tendency to mull over this
lack by the other. Along with this, there is a tendency in them to
react to criticism by experiencing anger on the one hand and shame on
the other. (...) The main "signs" of a narcissistic personality
disorder are: to believe that people do not appreciate their high
qualities and their special qualities; the idea that accounts do not
return in one's life; for example, they were less successful than they
expected or, despite personal achievements, they still feel a sense of
emptiness, apathy and boredom; consider it extremely important to
receive the attention and admiration of other people; to believe that
everything is due: to demand, without reason, to receive a particularly
favourable treatment or that one's requests are necessarily satisfied;
tend to hide their difficulties; feel a sense of distance in affective
relationships, or give them little importance or consider the partner
an accessory figure in their existence; flaunt arrogant and
presumptuous behaviour or attitudes [...]>>.
For this survey, we will focus only on personality disorders, without
investigating further the possible comorbidities of which our "divine"
patient probably suffered. So we will focus only on some of these
categories mentioned above, that is those that best represent the
behaviour of YHWH described in the Bible (old testament). Therefore,
three recurring features should appear striking in the eyes of the
reader, which in some way fully influence the behavioural behaviour of
YHWH: the authoritarian style, the natural subjection to anger and
anger; megalomania. Let us analyze them individually according to the
most classic profiles.
Within the authoritarian style (I), we find the justification of the
role that it covers, according to the biblical text, that is a military
leader and a high religious authority, as also moral of the people of
"hard cervix". Nothing strange, therefore, if his public image compels
him to appear somehow to be a strong, authoritarian, autocratic, formal
and managerial hand, to prevent any rebellion between the group.
However, this approach seems to be desired in the first person by YHWH
and not conditioned by the circumstances, because of its continuous
insecurities, deriving from the obsessive fear of losing its people due
to other Elohim, less rigid and more available. For this reason, he
developed a strong sense of jealousy, turning the people assigned by
Elyon into his personal object. This his irreproachable and extremely
crystallized conduct in the hundreds of rules imposed, make him hateful
and feared in the eyes of his people: this climate is far from any form
of leadership: here there is not an Alpha subject that manages to
convince people to do what he wants spontaneously; at most, there is a
subject that with violence, threats and revenge, holds in its hands a
people that never miss an opportunity to show its distrust.
The easy subjection to anger and anger (II), deriving precisely from
his insecurity, make him a feared, violent, vindictive, hysterical,
touchy and neurotic subject. Feelings that are recognized by the
Israelites themselves and by neighbouring peoples on different
occasions. Not surprisingly, YHWH punished the people who subjected
themselves to other Elohim, voting them to extermination.
Megalomania (III), understood as a psychopathological tendency
characterized by fantasies of wealth, fame and omnipotence, and
profiles of grandeur, disproportionate to one's own strength, is the
highest expression of his behavioural behaviour in YHWH. The image of
Self is so distorted that it reaches to plagiarize the Israelites,
assigned to him by Elyon, promising the land as a gift to other Elohim;
to do this, he does not hesitate in ordering mass exterminations,
justifying his own conduct and that of his people. With continuous
promises of wealth and prosperity, it induces men who command to commit
every possible atrocity, proving to be indifferent to human suffering,
sadistic, misanthropic, racist and cruel.
YHWH always appears and however aware: he wants to reach his goal and
to do it, he is willing to do anything. He even realizes that he is
"inferior", compared to what he received from Elyon, to the other
Elohim, but this does not stop him, and he lets himself go to the most
unrestrained jealousy, even killing those who betray him or those who
even manifest the intention to do it. He does not even pity women,
older people and children; indeed, with reference to the latter, it
also seems to be dedicated to paedophilia [16], favouring sexual
violence, slavery and the lending of money with interest.
If we were to frame his behavioural behaviours in a framework of
psychopathological personality, we would certainly have to refer to
those personality disorders belonging to the "group/cluster B", which
include the antisocial, the borderline, the histrionic and the
narcissist. YHWH could undoubtedly fit more into the Narcissistic
Personality Disorder, where the distinctive features, like DSM-V
itself, are: 1) the grand idea of itself; 2) the constant need for
admiration; 3) lack of empathy. << [...] The condition desired by the
narcissists, in fact, is that in which they experience grandeur,
superiority, dominion over the world, personal efficacy and the goal of
their life is to remain as much as possible in that state. The
occurrence of triggering events (...) is experienced as indicative of
their failure and ineffectiveness. Narcissists are confronted with the
perception of being a bluff, of "not worth anything" and they
experience a negative oscillation of self-esteem that becomes
intolerable. They feel sad, feel shame, fear, anguish and can even
develop precise symptoms, such as panic attacks or depressive states
that arise from the fact that the feared representation of oneself
(defective self, bankrupt self) has turned to their consciousness, very
often a vicious circle is triggered so that the depressed mood leads
the subjects to focus attention only to one's own failures, to
disappointed grand expectations, with a consequent worsening of mood
which can lead to despair or even resignation, and the inability to set
new goals Another way in which narcissists respond to the perception of
The imminence of one's failure is anger, which can be directed against
themselves or against others and such vault takes the form of
mistreatment, both verbal and physical, towards the other that is often
devalued or guilt-volatile because perceived as disabling (because it
does not recognize them as grandiose) or intended to hinder the
achievement of their goals or envious of their superiority. To restore
a state of grandeur and power, narcissists can resort to the use of
drugs and alcohol that generate relief from personal distress. They
consider themselves special, unique, "the best." This leads them to
think they have to attend or feel understood only by people who are
equally special or of high social status. They also tend to act driven
solely by the achievement of grandiose goals. They are showing great
difficulty in accessing those most intimate desires that would make
them feel more alive and vital. In other words, narcissists go on to
"win", but do not know what they want in life, what gives them
lightness and pleasure [...]> > [17].
Therefore, this psychopathology: << [...] is characterized by a
particular self-perception of the subject defined "grandiose Self". It
involves an exaggerated feeling of one's importance and idealization of
one's self - indeed a form of self-love which, from the clinical point
of view, is false and difficulties in affective involvement. The person
manifests a form of profound selfishness of which he is not usually
aware, and whose consequences are such as to produce suffering, social
distress or significant relational and emotional difficulties in the
subject. In other words, the subject needs to continually create
relationships that allow him to mirror his own self in a grandiose way,
to find confirmations and to establish relationships based, often, on
control and affective manipulation [...] >> [18].
The diagnosis in question requires that at least 5 of the following
symptoms are present in a way that forms a pervasive pattern, i.e. a
pattern that tends to remain constant in different situations and
relationships [19]:
1. a grandiose sense of the self or an exaggerated sense of its own
importance;
2. is occupied by fantasies of unlimited success, power, the effect on
others, beauty, or ideal love;
3. believes he is "special" and unique, and can only be understood by
special people, or is excessively worried about seeking closeness /
being associated with people of status (in some areas) very high;
4. wishes or demands excessive admiration compared to the normal, or to
its real value;
5. has a strong sense of their rights and faculties, is unrealistically
convinced that other individuals/situations must satisfy their
expectations immediately;
6. takes advantage of others to achieve their goals, and does not feel
remorse;
7. is lacking in empathy: does not notice (does not recognize) or does
not give importance to other people's feelings, does not want to
identify with their desires;
8. often feels envy and is generally convinced that others feel envy
for him/her;
9. effective type of predatory type (unbalanced power relationships,
with little personal commitment, desires to receive more than he gives,
others are emotionally involved more than he/she is an arrogant and
presumptuous behaviour.
It is clear that, in our case, YHWH presents not five but 9 / 9
symptoms, for a total of 100
References
1. G. Perrotta, Le psicopatologie del dio biblico. 1DEG ed., LK ed.,
2017. New edition: Luxco Ed., 2019.
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