Discussion Group Report

Why did Joseph Smith behave the way he did? And why did his followers so gullibly accept his pronouncements as the Word of God? Psychiatrist Robert D. Anderson attempts to answer these questions in his book, Inside the Mind of Joseph Smith: Psychobiography and the Book of Mormon. He begins by noting that Smith rode the backlash to the Age of Enlightenment. This was a century of practical and philosophical writings featuring attacks on theology by an international group called the philosophes, who were centered around France. They were led by Voltaire and Thomas Paine. John Wesley lamented about it, "To give up belief in witchcraft, one might as well give up belief in the Bible. The infidels have hooted witchcraft out of the world." Nevertheless, "Proof" of a supernatural world now came back in the dramatic effects of the Holy Spirit in the revival and conversion meetings, but these emotional reactions were not the longed-for solid evidence needed psychologically to buttress belief in the Bible. The Book of Mormon led converts back from the edge of existential despair by sanctioning the emotional proofs, adding another buttress of miraculous conversions and angelic visions. It was a "second" and "new" witness for Christ. Mormonism provided security while rapid change and scientific development demolished social myths.

Anderson theorizes that Joseph Smith suffered from the narcissistic personality disorder. He points out that there is a danger in attempting to explain human behavior through psychodynamic theory. Accepting such theory as fact can cause damage. A few decades ago psychiatrists speculated that some serious mental illnesses were caused by the influence of the mother or of the environment. Now we know that chemical treatments such as lithium can effectively treat some of these illnesses. It is possible that in the future narcissistic personalities may respond favorably to specific medications. The fact is that the cause and source of the narcissistic personality are not known. However, the psychodynamic setting provides an unusual laboratory for studying this emotional problem, and some individuals do seem to respond to prolonged intensive psychotherapy. In his analysis of Joseph Smith, Anderson draws upon the body of literature, especially the Book of Mormon, produced by observation, experiment, theory, and psychiatric experience in his attempt to understand the founder of Mormonism. He says that splitting, a fundamental of personality weakness, is a major psychological defense demonstrated by the prophet. Its most obvious manifestations are 1) the division of the world into polar opposites and 2) the lack of integration of the various parts of the patient's psyche. The individual may oscillate between two opposite positions. This behavior can be seen in the polarized opposites of the Nephite and Lamanite people depicted in the Book of Mormon, as well as in Smith's ability to present one face in public (such as denying polygamy) while simultaneously converting associates and new plural wives to the principle in private. The individual may also exhibit psychological reversal of attitudes toward particular persons, by switching instantly from compliments to vilification, or of oscillation in moral positions, yet not be troubled in the contradiction. Examples are the instantaneous conversions of Alma, Jr., Zeezrom and the whole Lamanite population in 30 BCE in the Book of Mormon. Another example was Smith's strong opposition to Masonry as a young man, followed by his later becoming a Mason himself and drawing on Masonic ritual for temple ceremonies.

Most psychiatrists believe that small children exhibit splitting because of lack of neurological development but that psychotic, narcissistic and borderline patients retain it into adulthood as a defense against disturbing emotional states. Anderson estimates Smith's basic emotional age as pre-Oedipal, that is, somewhere before the age of four. He also argues that Smith experienced Oedipal fears of castration as a result of some very traumatic surgery on his leg between the ages of five and seven. On a psychological level he oscillated between the deprivation of an unstable childhood and the trauma of his surgery. Consequently, he regressed, drawing on the magic and impotent defense of very early childhood to resolve the later Oedipal fears. He was locked in at a childhood stage characterized by magic, fantasy, splitting, omnipotence, devaluation, projection and denial. A very young child has a sense of omnipotence because his or her mother is always at his beck and call to satisfy every physical need. Anderson says Smith later in life applied this omnipotent privilege and counterphobic defense to his sexual life. These attempts account for the Book of Mormon's compensating and conquering fantasies of invincibility and conquest by the sword. They also suggest the rather gloomy prognosis that he would never escape from extreme fantasy compensation for his real life.

The day to day purpose of the narcissistic personality is to block shame, avoid humiliation and maintain self-esteem. Smith's court trial in 1826 for being a "disorderly person, and an imposter" brought great shame and humiliation on him, and he never mentioned it in any of his public writings. His imposture was bilking Josiah Stowell out of money by claiming to have a seer stone which would lead him to discover a buried treasure. Anderson thinks this trial appears in the Book of Mormon under three narrative guises: first, as a gigantic geophysical holocaust; second, as a literal court trial, after which the jail, guards and lawyers and the whole town were destroyed by the Lamanites a instruments of God's vengeance; and, third, as a supernal ministry of angels in a literal prison that converted the whole Lamanite nation. Smith also had experienced a great personal humiliation when his first child was stillborn badly malformed. He had previously boasted that the child after its birth would have grandiose powers in his life on earth.

Anderson describes the present state of psychological theory on the formation of the narcissist: "in response to very early frustrations too great for the child to handle, internal mental images of violence and destruction emerge that interfere with normal development and function, accompanied by unrealistic images of himself as perfect and wished-for images of perfection in his caretakers, usually his parents. These become fused into an idealized picture of himself which is superimposed over the destructive images and have a quality of grandiosity. This superimposed idealized image, the "false self," becomes the basis for the socially functioning personality of the narcissist and has even been labeled the 'grandiose self'. This personality compensates for the feelings of helpless rage experienced in childhood and presents to the world what sometimes appears to be successful functioning.

"However, the origins of, and responses to, frustration never fully disappear and demonstrate themselves in the fantasies of violence and conquest that the psychiatrist hears in therapy and uncovers in works of fantasy. Further, the personality of the narcissist may appear warm and charming, but will demonstrate the characteristics of splitting, devaluing others, idealizing relationships until they falter, making grandiose claims of specialness and special abilities, feeling constant threats to his self-esteem, needing perpetual admiration, and overreacting to shame and humiliation. These techniques of faulty personality interactions are necessary, it is believed, to help keep away from the original feelings of helpless and fury: 'oral rage.' Full maturation and integration of personality require moving past splitting and facing the underlying fury and helplessness, which is difficult, if not impossible for the narcissist to do; as a consequence, full maturation is not possible."

Failure to get another to meet his needs makes the child feel inadequate. He returns to the previous feelings of omnipotence (fantasies) that compensate for this insufficient world. Rather than relinquishing his primitive memory of a world of power and perfection, he absorbs it into his view of himself His ultimate, underlying goal is to return to that initial stage of bliss he has now lost. In contrast, a child at about age two who is developing normally transfers the characteristic of omnipotence from himself to his parents, who seem godlike, giant, omniscient and omnipotent. Through the years he learns his parents are imperfect, but this potentially terrifying knowledge becomes tolerable as the child learns of his own abilities. In contrast the narcissistic personality must see himself as perfect or almost perfect to feel contentment. Because of his previous helplessness, his difficulty in truly trusting anyone, and the fear of shame and humiliation, his relationships with others tend to be controlling, usually by manipulation and coercion. The technique most commonly used is his attitude of superior abilities and confidence, which attracts less secure people to him.

Anderson posits three modifications to Smith's narcissism: antisocial personality, pseudologica fantastica, and the imposter. The first consists of a pervasive pattern of disregard for and violation of the rights of others. Characteristics of narcissism that may overlap with milder antisocial attitudes include feelings of special entitlement, exploitation, lack of empathy, and arrogance. These may be characterized by sexual promiscuity and/or financial exploitation of followers, yet the person may be honest and consistent in other dealings. He may blame others and offer rationalizations for troubles. "In the case of Smith, the theme of deceiving self and others is not a thread, but a steel cable," says Anderson. "Seldom has such a characteristic been so well documented. It includes money-digging, seer-stone peeping, and sexual conquests under the guise of religious practice. The second modification is pathological misrepresentation, which varies from ordinary lying and daydreams in that the person intermittently believes in his fantasies or holds them for intervals long enough that he acts on them. Smith admitted the falsehood of his seer-stone claims to his father-in-law, Isaac Hale, and promised to give up money-digging; but later, under prodding from his family, returned to his stories of magic, the gold book, and the guardian angel. The third modification is the making of fraudulent claims, as in Smith's affirmations of having had visits from angels and being able to translate ancient documents.

The narcissist spends his life desperately trying to return to that "eternal world of omnipotent perfection." He therefore creates an artificial, omnipotent self, whose fantasies compensate for the failures of the real world. In a vicious cycle, he consoles himself for his failures by retreating into his fantasies, which, while providing comfort, assure continued failure by preventing him from finding more effective ways to seek success. This pattern continues as a technique throughout life. If his family responds favorably to this false self, as Smith's family did, it will be enhanced.

How does a person like Joseph Smith attract and retain followers? Through projective identification. To compensate for his own feelings of inadequacy, a follower interacting with the narcissist must remain attached to this charismatic leader (narcissists in many cases are charismatic), who radiates value to him, as long as he does the leader's bidding. Early Mormons achieved the illusion of returning to the eternal world of omnipotent perfection through personal contact with Smith, through the omnipotent stories of the Book of Mormon, and through attachment to the priesthood and group activities. He could not claim enough miracles for his followers, and they suspended critical evaluation of him.

What has come out of Smith's interaction with his followers? "Mormonism," offers Anderson, "has become the only truly American religion, now international in scope and capable of wielding social and political power."