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This study stems from a previous one called Mysticism and Depression: St John of the Cross
(1), in which we examined the concomitance between that stage in the mystical process known in
spiritual theology as the period of illumination, during which the so-called phases of passive
purification occur, and what in psychiatry are known as phases of melancholic depression. Indeed,
many Christian mystics underwent periods of intense psychic stress that imposed themselves on
their lives to the passiveness of the individuals concerned, bringing on stages of suffering of varying
length, concomitance between that stage in the mystical process known in spiritual theology as the
period of illumination, during which the so-called phases of passive purification occur, and what in
psychiatry are known as phases of endogenous depression.
This study stems from a previous one called Mysticism and Depression: St John of the Cross
(1), in which we examined the concomitance between that stage in the mystical process known in
spiritual theology as the period of illumination, during which the so-called phases of passive
purification occur, and what in psychiatry are known as phases of melancholic depression. Indeed,
many Christian mystics underwent periods of intense psychic stress that imposed themselves on
their lives to the passiveness of the individuals concerned, bringing on stages of suffering of varying
length, concomitance between that stage in the mystical process known in spiritual theology as the
period of illumination, during which the so-called phases of passive purification occur, and what in
psychiatry are known as phases of endogenous depression.
This study stems from a previous one called Mysticism and Depression: St John of the Cross
(1), in which we examined the concomitance between that stage in the mystical process known in
spiritual theology as the period of illumination, during which the so-called phases of passive
purification occur, and what in psychiatry are known as phases of melancholic depression. Indeed,
many Christian mystics underwent periods of intense psychic stress that imposed themselves on
their lives to the passiveness of the individuals concerned, bringing on stages of suffering of varying
length, concomitance between that stage in the mystical process known in spiritual theology as the
period of illumination, during which the so-called phases of passive purification occur, and what in
psychiatry are known as phases of endogenous depression.
1. EPILEPSY.10 1. What is epilepsy?.....................................................................................................10 2. Clinical aspects of epilepsy..11 2.1. Characteristics defining an epileptic experience...12 2.2. Dj vu, or false recollection.15 2.3. Depersonalizing experiences.16 2.4. Time warping.17 2.5. Hallucinations18 2.6. Panic attacks..19 2.7. Fits of depression...21 2.8. Fits of ecstasy22 2.9. Alternation of depressive and ecstatic phases...24 2.10. Forced thinking.25 3. Reflex epilepsy.26
2. MYSTICISM.31 1. What is mysticism?..31 2. Profane and religious mysticism..................................33 3. Acquired contemplation...37 3.1. Meditation and contemplation...38 3.2. The use of music41
3. SOME LEADING CHRISTIAN MYSTICS.........44 1. Paul of Tarsus (AD10?-65)..45 2. Augustine of Hippo (354-430).46 3. Hildegard of Bingen (1098-1179)47 4. Angela of Foligno (1245?-1309)..49 5. Johann Tauler (1300-1361)..52 6. Heinrich Suso (1295-1366)..53 7. Ignatius of Loyola (1495-1556)...55 8. Teresa of vila (1515-1582)59 9. John of the Cross (1542-1591).63 3
4. BEYOND ECSTASY67 1. Epilepsy, the other side of the coin..67 2. What is hyperia?.......................................................................................................70 3. Hyperia and mysticism.74 4. Hyperia and mental illness.......78 5. Hyperia and literature...86 6. Hyperia and music....92 7. Hyperia and light...97 8. Psicho-Stimulant Drugs, hyperizing substances......101 9. Conclusion...104
BIBLIOGRAPHY...109 4
INTRODUCTION This study stems from a previous one called Mysticism and Depression: St John of the Cross (1), in which we examined the concomitance between that stage in the mystical process known in spiritual theology as the period of illumination, during which the so-called phases of passive purification occur, and what in psychiatry are known as phases of melancholic depression. Indeed, many Christian mystics underwent periods of intense psychic stress that imposed themselves on their lives to the passiveness of the individuals concerned, bringing on stages of suffering of varying length, concomitance between that stage in the mystical process known in spiritual theology as the period of illumination, during which the so-called phases of passive purification occur, and what in psychiatry are known as phases of endogenous depression. But as that study advanced, a psychopathological state different from depression was making its appearance and becoming more and more persistent in Christian religious, so little by little we came to understand the need for positing a new hypothesis: many of these mystics, regardless of whether they had suffered melancholic depressions during their lives, had such varied and polymorphic psychic experiences which from the neurobiological point of view, given the motley pattern of symptoms co-occurring in single individuals, may only be explained by one illness: epilepsy. Before we continue, we must dispel a common misconception whereby this illness is popularly associated exclusively with generalized convulsive seizures, in which the patient suddenly loses consciousness and falls to the ground while his muscles contract in an outlandish fashion and he foams at the mouth, bites his tongue and becomes incontinent. Such fits are in fact generalized epileptic attacks due to the simultaneous firing of all the neurons in both hemispheres of the brain, that is, to an excessive synchronicity leading to a massive discharge of all of them at once. On the other hand, however, we have the no less frequent partial epileptic attacks, in which the activation of the neurons affects only a small part of the cerebral cortex. In these partial fits, as an expression of hypersynchrony, we may come across another type of psychic production, for it depends exclusively on which area of the brain is affected: visual hallucinations are due to attacks in the occipital lobe, auditory ones to paroxysms of the temporal lobe, expressions of joy or intense grief when the discharge occurs in the limbic system, etc. It is these partial epileptic discharges, with their huge variety of psychic manifestations that we shall be looking at in this study. 5 Indeed, mystics like St Paul, St Augustine, St Hildegard of Bingen, the Blessed Angela of Foligno, Johann Tauler, the Blessed Heinrich Suso and more especially the Spaniards St Ignatius of Loyola, St Teresa of vila and St John of the Cross present mental symptoms that are so precise and well-defined while also so varied, that only partial epileptic discharges could offer an explanation for such a mixture of psycopathological symptoms in any one individual. In all of them, time and time again we find one surprising phenomenon: the same person, at different times in his or her life, shows different symptoms such as acute depersonalization, paroxysmal experiences of derealization of the environment, panic attkas, visual or auditory hallucinations accompanied by intense sensations of reality, forced thinking, autoscopy or out-of- body experiences, sudden changes of mood with no transitional state or apparent cause from the most profound sadness to the most exultant joy imaginable, sudden outbursts of blasphemy, suicidal impulses, and so on. These symptoms are always episodes that appear suddenly in ones consciousness, to impose themselves on it for a few instants in an automatic way and with extreme force, in such a way that the affected individual can do no more than, like an astonished onlooker, observe the outlandish psychic content of what is happening in his brain during those instants. After a few seconds, this extraordinary experience disappears just as suddenly and inexplicably as it appeared. The religious will interpret these experiences, both joyful and painful, as an expression of the different moments of the process to which God subjects him, to his passivity on the way to union with Him. Yet, from the medical point of view, only epilepsy can explain the co-occurrence of all these different symptoms in a single individual. So the underlying pathological state in these religious is that of epilepsy, the famous sacred illness of the pre-Hippocratic medicine of Greece (2). Our first investigation about mystical process and melancholic depression failed to explain all these new syptoms as being part of depression. It was becoming necessary, then, to begin another study taking on the connections between epilepsy and the Christian mystical process. This then is the origin and the goal of our current work: the analysis of the concomitance between mysticism and epileptic cerebral function and an attempt at evincing the real nature of the two: why do so many Christian mystics seem to have had epileptic fits? To what extent do these partial attacks, with the intense psychic productions that they bring on, determine the decision of the religious to focus his life on and direct it towards the mystic path? Can we, therefore, attribute any value of causality in the mystic process to these experiences of epileptic origin? The unravelling of these enigmas was the initial goal of our study. But with this interpretation alone extraordinary mystic phenomena explained away as epileptic activity we were not satisfied, for it implies such a great contradiction that by itself, it 6 throws a great shadow over all our research, for, if this explanation is right, we would have to put most of mankinds greatest religious achievements down to epilepsy, a simple pathological state. And not only religious creations: the same could be said of mans most outstanding artistic works, which, as we shall see, frequently originate from extraordinary experiences with the characteristics of epileptic cerebral discharges. Indeed, what we have said of mystics is just as valid for many artists and thinkers who have also presented throughout their lives psychic symptoms typical of partial epileptic fits, as is borne out by the record those experiences have left in their works or in their biographies. We shall be seeing that this is so in such diverse authors and artists as William Blake, Fyodor Dostoyevsky, Vincent Van Gogh, Walt Whitman, Marcel Proust, Juan Ramn Jimnez, Jack Kerouac and Hermann Hesse, among others. Therefore, if we held to this interpretation alone, many of mans artistic, religious and scientific creations would have their starting points in experiences of pathological origin. This would appear to go against logic, so it becomes necessary to look for a more satisfactory explanation. And if these fits have given rise to the finest fruits of the human mind, why should they not be interpreted as the expression of the natural and physiological capacity of certain neuronal circuits to function in an epileptic way? This is just the moment to remember the Hughlings Jackssons definition of epilepsy: Epilepsy is the name for occasional, sudden, excessive, rapid and local discharges of grey matter (3). An excessive discharge of grey matter is synonymous to a neuronal hyper-synchrony, that is, a more great that usual number of neurons firing in unison. And so then, Jakcson introduces the notion of excessive neuronal hyper-synchrony, a concept still in force constituting the main defining feature of epilepsy from the neurophysiological point of view. Until the present, neuronal hypersynchrony is synonymous with pathological activity, but may it be that a physiological neuronal hypersyncronism is developing in the central nervous system, thanks to which we might be able to access higher forms of knowledge such as mystic awareness and the intuition of the intellectual and the artist Unsatisfied with the explanation of extraordinary mystic phenomena as being simply pathological, we propose that these psychic phenomena should be conceived as the result of a physiological hypersynchronism firing in the brain, thanks to which we may access an intuitive kind of knowledge different from that obtained by logical reasoning. And when this neuronal activity is cultivated in a systematic way, it eventually becomes a relatively stable way of cerebral functioning which gives rise to religious, artistic or intellectual productions which are quite out of the ordinary. 7 As the reader will have noticed, this second hypothesis is at first sight very fragile, for it is based on a preconceived idea that will not let us understand mans most outstanding achievements as having a pathological origin. However, what is most surprising is that as we have deepened our knowledge of epilepsy, what at first arose as a sort of almost exclusively theoretical prejudice has become an evidence that is more and more solidly reasoned, for we now have a whole set of new arguments that reinforce our initial position and with which it is possible to establish it in a firm and structured manner. Naturally, our hypothesis is a completely open one, with which we seek merely to open up pathways for research, but what is true is that it points to possible answers to a great many questions concerning epilepsy and epileptogenesis, which had been obscure up to now and which have even seemed paradoxical or difficult to reconcile. Let us just consider the following enigmatic questions: How is it possible, if epilepsy is an illness, for its onset to be triggered by a neuronal mechanism that seems completely physiological? Why are certain neurons in some areas of the brain intrinsically prepared to function with epileptoid firing? Why are we unable to find any kind of biochemical alteration in the neurons in these initial epileptic foci? Why should we consider something to be pathological when everything seems to lead us to think that it is not? But there is more. How can we reconcile such apparently paradoxical and contradictory facts as we find in kindling and in long-term potentiation? In due course we shall explain in detail what these two forms of cerebral functioning consist in, but for the moment we shall say that, although they constitute models of epileptogenic activity of the brain, they are however intimately linked with the processes of acquisition and storing data, that is, with the process of learning. How is it possible that learning, an absolutely necessary function for the survival of the individual and of the species, should be so closely bound up with the epileptic functioning of our brain that everything leads one to consider that the two activities are the two sides of the same coin? Indeed, in reference to this paradoxical association, Michael Baudry goes as far as to suggest literally the possibility that epilepsy may represent a dangerous side-effect of an efficacious learning mechanism (4). And we could still add more contradictions that would strengthen yet more our interpretation of cerebral hypersynchrony as something physiological: as we shall explain in detail in due course, we any of us can experience moments characteristic of partial epileptic fits such as experiences of dj vu, depersonalization or sudden bouts of highly intense pleasure and/or sadness, either spontaneously or triggered by music, certain kinds of flashing light, a certain smell, meditation or even the evocation of a word. When this happens and we have available an electroencephalogram to allow us to confirm it, we speak of a spontaneous or a reflex epileptic attack, but what can we say when we experience one of those extraordinary moments with all the characteristic phenomena but cannot confirm it with an electroencephalogram? 8 What can we conclude, then? Are we all epileptics? It would seem more suitable to conceive these experiences as the expression of our brains physiological capacity to activate hypersynchronically, a function which, though possessed by all of us, is much more highly developed in some people than in the rest of the population. In fact, and in line with our hypothesis, many prestigious epileptologists are bewildered by the surprising fact that what has since time immemorial been taken to be an illness seems to have a physiological origin. As a paradigm of all of them, we may cite Philip A. Schwartzkroin, a professor of Surgical Neurology at the University of Washington: Given the presence of these bursting cells, and the occurrence of excitatory interactions among them in normal tissue, it may actually seem somewhat surprising that epileptiform discharge is not a 'normal' characteristic of such cell populations (5). Here we see illustrious epileptologists as Baudry and Schwarztkroin showing their surprise at this hypersynchronic activity of the brain whereby a group of neurons, in an apparently physiological way, fire all together and in an epileptiform manner. With the explanations in use so far, the situation is not very clear: the hypersynchronic functioning of the brain would seem to be of a physiological nature, while, at the same time, it is considered to be the origin and onset of a pathological process, epilepsy. Our hypothesis will serve to resolve this contradiction: we maintain that this activity, which up to now has been lumped together with epilepsy, should from now on be considered as an independent function from it and, unlike it, should be looked on as physiological. For this hypersynchronic function of our brain we propose the name hyperia, which we derive from the Greek particle , hyper, prefix used to form adjectives that describe someone as having a lot or too much of a particular quality (6), in reference to the characteristic of excessiveness present in all psychic phenomena occurring during this mode of cerebral functioning, regardless of their content. Indeed, it is not just that the experiences in question are due to an excess of neuronal synchrony, but that, furthermore, the experiences themselves are always excessive, in such a way that during the moments that this hypersynchrony lasts, the mind is occupied by a psychic product with an overwhelmingly intense content: sudden and highly intense experiences of depersonalization or dj vu, panic attacks, very clear hallucinations, very penetrating feelings of sadness or joy, often alternating with each other, extremely strong ideas that appear suddenly in the consciousness and which impose themselves on it with the strength and feeling of absolute conviction, irresistible suicidal impulses, etc. In other words, these are experiences of sensorial hypersthesia, hyper-memory, hyper-affect, hyper-idea, etc. In short, they are psychic experiences of excess, or hyperia, whence our proposition of this name to designate such hypersynchronic activity. 9 The alert reader will have already caught on: this complex hypothesis of hyperia has been built up and consolidated in the gradual way which we have been describing. And it is just this characteristic of the process that, in our opinion, constitutes the main argument for all our research: what at first arose as a simply theoretical proposition has become strengthened a posteriori with a good number of facts and data belonging to the field of epileptogenesis that until now were impossible to explain, yet which begin to make sense and are perfectly integrated in the light of an interpretation such as ours. As these new links have come to light, the original object of our study the relationship between mysticism and epilepsy has been forced into second place to make way for new themes which would consolidate the hypothesis of hyperia and which had to be analysed and investigated. Our work has thus become more and more complicated, acquiring the appearance of a Russian matrioshka doll with another one inside containing yet another, and so on. Here it is the same, we shall have several books in one: of course concerning the link between epilepsy and mysticism, but also the links between epilepsy, or rather hyperia, and music, hyperia and literature, hyperia and drugs, hyperia and mental illness, and so on. Well, this is the barely charted world that we have been progressively exploring and to which we invite the reader to accompany us now. And for the journey to be understandable, it will be necessary first to thoroughly go over the clinical aspects of epilepsy and over the extraordinary phenomena of mysticism. The first two chapters respectively concern these two fields. Then, in the third chapter, we shall study epilepsy as it has manifested itself in some of historys most outstanding Christian mystics. In chapter four, we shall tackle the concept of hyperia in the in every sense of the word: regarding both the various scientific data supporting this hypothesis of hyperic hypersynchrony and the links which this function has with different cerebral productions such as artistic creativity, mental illness and the mystic process, etc. And to end this introduction, some words should be said about the language used, which is so simple and readily understandable that it may seem surprising or out of place in research that seeks to be thorough. The explanation is two-fold: in the first place, as our subject overlaps different disciplines, such as neurology, psychiatry and spiritual theology, and is thus of interest in the three areas, we have no choice but to make the different technical concepts specific to each of these branches of knowledge available to the other two, so that specialists in all three fields will find it intelligible. And without further ado, we shall begin our account of the journey with a first chapter given over to an overview of epilepsy. In it we shall be especially interested in the study of partial epileptic seizures and, of them, we shall take a more detailed look at those that are characterized by the psychic contents appearing during the discharge. 10
References 1. Alvarez, J. 1997, Mstica y depresin. San Juan de la Cruz, Trotta, Madrid. 2. Hippocrates. 1983, Tratados hipocrticos I, Gredos, Madrid, 387-421. 3. Temkin, O. 1971, The falling sickness, The Johns Hopkins University Press, London, 337. 4. Baudry, M. 1986, Basic Mechanisms of the Epilepsies, A. Delgado-Escueta (Ed.), Raven Press, New York, 40. 5. Schwartzkroin, Ph.A. 1993, Normal Brain Mechanisms that Support Epileptiform Activities, Introduction, Ph.A. Schwartzkroin (Ed.), University Press, Cambridge, 359. 6. http://dictionary.reverso.net/english-cobuild/hyper-
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1 EPILEPSY 1. What is epilepsy? Epilepsy is one of those illnesses that have been documented in the western world since the earliest times. Although the first scattered references date from the Mesopotamian period, when it was described in some documents under the name of antusubb (1), it was among the Greeks that it became perfectly distinguished from other illnesses and well described. Indeed, the Hippocratic Treatises give no less than a whole volume over to it, entitled Sacred Disease (2), in which its definition, aetiology, clinical manifestations and treatment are dealt with. Behind the name sacred illness there lie hidden the beliefs of the day, not only those of a popular nature, but those of the more erudite, concerning the divine origin of the illness, considered to be sent by a god, the patient therefore being possessed by a divine force during an attack. In Rome people were also convinced that the power taking over an epileptic was of supernatural origin, as is borne out by the Roman practice of suspending the comitia (assembly for electing magistrates and passing laws) whenever one of those present had a seizure, for it was thought to be a bad omen. This custom gave rise to the name morbus comitialis, the English equivalent comitial sickness, still occasionally occurring. We shall return later to the supposedly divine origin of the disease. The word epilepsy is derived from the Greek verb , meaning seize, take over, attack. Epilepsy is a reference, then, to the vast amount of energy brusquely and suddenly seizing a person and taking him over completely, in both body and mind, his reason being clouded and the body being thrown to the ground and belaboured with violent convulsions. The term epilepsy is the name which has stood most effectively the test of time and the one that is in most widespread use today. Now as of yore, we still use it quite polysemically: the word epileptic covers a variety of processes and functions, to the extent that we use the same word to talk about an epileptic fit, which of itself does not constitute an illness, about the illness itself, and even about cerebral activities which are apparently completely physiological, when we use the word epileptiform or epileptoid. At the root of this terminological problem there lies a basic fact: not even today have we been able to ascertain the essence of this activity that we describe as epileptic, its true nature, its origin or its meaning. In the light of this and at the risk of becoming long-winded, we have no option but to provide some definitions in an attempt to clear up the various concepts that we are going to use in this study. 12 In the first place, a clear difference must be established between the isolated epileptic discharge, on the one hand, and epilepsy as an illness on the other, as F.M. Foster and H.E. Booker have said: Classification of seizure type is not synonymous with classification of the epilepsy, and failure to make this distinction is a major source of confusion in classification of the epilepsies (3). Indeed, one thing is a one-off epileptic attack brought on by a definite triggering mechanism, for instance a convulsive fit resulting from a fever in a child, and another is the epileptic illness, that is the tendency for a given person to suffer repeated attacks throughout his life, whether the causes are known or not. Isolated fits in response to one-off causes are something that can happen to any of us. The tendency to suffer them throughout ones life is something quite different. So, when we define epilepsy as an illness, reference must clearly be made to the repetitiveness of the attacks. Regarding epilepsy as an illness, we must distinguish between two large groups: in the first place, the so-called idiopathic, or primary, epilepsies arising from no apparent cause, of which all that is known is that they have a strong hereditary and constitutional base, and, secondly, the so- called secondary or symptomatic epilepsies, resulting from carious lesions or illnesses of the central nervous system. As for the ultimate cause of the epileptic discharge, that is the neuronal hypersynchrony or volley, practically nothing is known in either case. The difference must always be borne in mind, then: on the one hand, the epileptic discharge, whose ultimate cause is hardly understood at all, and which of itself does not constitute an illness, and, on the other hand, epilepsy as an illness implying the tendency for a person to suffer repeated epileptic fits, for which we shall attempt to mark out an aetiology, a clinical syndrome, a way in which it evolves, a prognosis and a treatment. 2. Clinical aspects of epilepsy So far we have dealt with what epilepsy is. We shall now move on to the main section of this chapter, which is no less than the study of clinical fits of epilepsy, and more precisely of the psychic manifestations of this illness, i.e. the description of the mental symptoms appearing in different types of epileptic seizures. The starting point for our work is the contrasting of the extraordinary phenomena occurring during the mystic process with the psychic symptoms present during epileptic attacks. The comparison gives rise to the first of our fundamental hypotheses: phenomenologically the two processes are comparable, that is, the psychic manifestations appearing in them may be superposed. Now, in order to establish a clear conclusion, first we must give a proper explanation of the different psychic symptoms originating during epileptic discharges in order to be able to compare them with the corresponding phenomena manifested during the mystic process. 13 Let us remember before continuing what was set out in the introduction: an epileptic attack may give rise to any type of behavioural manifestation, for this depends only on the site and size of the cerebral area where the discharge occurs. By this criterion we divided epileptic seizures into two main groups: generalized and partial, or focal, attacks. Concerning the treatment of the former we shall say nothing, for as these attacks imply an immediate loss of consciousness and the patient remembers nothing on awaking from the attack, it is impossible to say what psychic phenomena, if any, he has been aware of. Even if such phenomena occurred during generalized attacks, it would not be possible to study them. We shall concentrate, then, on the study of partial attacks, which are the ones that really interest us, for the patient, as he remains partly or totally conscious, can tell us about the psychic manifestations that have taken place in his mind as a result of the hypersynchronic discharge. 2.1.Characteristics defining an epileptic experience Before embarking on a detailed analysis of each of the different psychic contents to be found in epilepsy, we must establish the characteristic phenomena of all these psychic manifestations, that is the features that will allow us to decide whether a given psychic experience is epileptic in nature or not. Many studies, in fact, especially those of a neurological orientation, label a psychical symptom epileptic or not depending on whether it has been possible to take a pathological electroencephalogram during it. A depersonalization experience, or any other experience involving strangeness or surprise, is therefore interpreted as epileptic if an electroencephalogram in agreement with such a diagnosis can be provided. Otherwise, the same manifestation is considered psychic and is classified as a mental disorder, or even as a normal psychic manifestation (4). This does not seem to us to be the right way to work and implies overlooking the main guiding principles of diagnostic criteria: clinical aspects must reign supreme and take precedence over complementary explorations. And this is all the more evident in the case before us, for we all know how inefficient the electroencephalogram is for registering epileptic seizures, for an attack registered by means of electrodes situated directly on the cerebral cortex will not be registered through the bones of the cranium. A simple encephalographic reading is not then sufficient for the diagnosis of epilepsy. Our diagnosis must be based on clinical criteria. In this regard, we shall attempt to demarcate now the eidetic characteristics occurring time and again in the partial seizures mentioned and which, remaining always identical despite individual variations, are what will allow us to define the genuine essence of the epileptic experiences. That is to say, we shall try to discover those characteristics underlying each individual manifestation and which are always repeated in the same way and which remain unchanged over 14 time. It will be these features that are always identically reiterated, regardless of whether the psychic content varies from one attack to another, that will define the epileptic syndrome and will therefore determine whether a psychical manifestation is the expression of an epileptic seizure or not. And what are these characteristics that we see time and again in all the psychical manifestations of epileptic seizures? After reviewing the classic psychopathological works on epilepsy, and taking them as a basis, we have established the following: 1. Paroxysmal nature: these episodes always come on suddenly and usually end in the same brusque manner as they start. Furthermore, the experiences occurring during them characteristically appear to happen outside time, so the sufferer cannot reckon how long they last. So, events that in a normal state of consciousness would need some time to take place seem to be over in an instant. This is what P. Schmidt calls instantaneousness (5) of the experience. 2. Narrowing and intensification of consciousness: in the same paroxysmal and sudden way, ones attention, which until the moment of the fit was dispersed over the different contents of ones awareness arriving from both the outside world and the inner one of ones own organism, as if it were floating and not especially fixed on any of them, suddenly and remarkably reduces its field of action and, with no regard for the environment, becomes concentrated with great intensity on a certain inner experiential content which takes it over completely. Weber and Jung offer the following description of this characteristic alteration of attention and consciousness occurring during the epileptic aura 1 : The axial syndrome of the epileptic aura is made up of disturbances of the consciousness, which are more or less inseparable from the attention disorders. the aura represents, in this regard, a structural alteration of the setting of the awareness, in such a way that what is represented there has lost its character of unity, together with the normal relationships with the experience as a whole (5). 3. Loss or weakening of contact with the outside world: the narrowing down of consciousness onto a single inner experiential content entails, in the first place, some degree of disconnection with the surroundings. In extreme cases, there is a total lack of consciousness and the sufferer, for the moments that the crisis lasts, is completely incapable of responding to environmental stimuli. In reference to this loss of contact with the outside world, the authors mentioned point out: A dislocation of consciousness occurs and, at the same time and in the same measure, a sort of concentration and narrowing of attention, which, leaving the outside world and loosing activity, becomes concentrated on certain fragments of the representation (5).
1 Aura is the term used until quite recently in psychopathology for the partial epileptic seizures that immediately underwent a secondary generalization. The word comes from the Greek (gust of wind, breeze, aura), for the patient would normally feel a sort of breeze heralding the onset of an attack. 15 4. Great intensity of the inner experience: in parallel to the disconnection from the outside world, there is an intensification of inner mental events. Indeed, while this phenomenon lasts, the psychical experience now taking up the whole of the field of attention is experienced with uncommon intensity, as though during those moments that psychical experience were being observed under a powerful magnifying glass. Weber and Jung again, mention this extreme intensification, manifested in the extraordinary clarity of the experience: This narrowing, this concentration of the consciousness confers on the experience a tone of extraordinary clarity, which can even give the illusion of wonderful illumination, as in the famous Glcksaura (aura of happiness) described in Dostoyevskys The Idiot (6). 5. Strangeness in the experience: the intensification is so great that the experience seems extraordinary, unheard of, above and beyond normality, as though bringing a new value or meaning and by the same token, often ineffable. All this causes the experience to be lived through with a great deal of strangeness: the sufferer has the impression of something unusual taking place in his mind. Henri Ey describes this sense of bewilderment thus: All the authors that have insisted on the subjectivity of the aura experience, or on its bewildering nature, agree on this point. Something fulminating happens, coming from we know not where and which is at the same time very strong and very figurative, sometimes even marvellously detailed, crystal clear, but something that develops and is experienced within the somato-psychic ego, something that becomes part of the body itself despite being inexplicably alien to it. The aura is experienced, then, as a sudden irruption of another world into the familiar one (7). 6. Passiveness and automatic character: These experiences always appear in the mind in to the complete passivity of the individual, imposing themselves on it in a manner that is beyond his control and regardless of his will, in such a way that he can do nothing but look on at what is happening automatically in his mind as a spectator. As we shall see in due course, several techniques serve to bring on this hypersynchronic functioning, but once it has been fired, its subsequent development is totally automatic. These, then, are the phenomenological characteristics that the psychic manifestations occurring during an epileptic discharge must have in order to be considered epileptic: experiences that take over the mind suddenly and automatically and impose themselves on it so intensely that ones awareness cannot attend to anything else. Their psychic content is experienced with extraordinary clarity and they are always accompanied by a strong feeling of strangeness. After a few moments, the phenomenon stops as suddenly as it started. Once the defining features of epileptic experiences are known, we are in a position to describe the various psychic phenomena to be found in them. Indeed, these attacks can bring on psychic manifestations of all kinds, be they simple mental symptoms or more complex psychiatric 16 syndromes, for this depends only on the site and size of the cerebral area where the neuronal hypersynchrony takes place. Of all these, we shall now analyse those occurring most frequently and which, curiously enough, are those that appear time and again in the writings of different mystics. 2.2. Dj Vu, or False Memory This is an experience that suddenly bursts into the awareness and during which the subject has a vivid impression that he has seen and lived through the scene taking place in his mind at that moment at some point in the past, in exactly the same form. The French expression dj vu means already seen and is also known as dj vcu (already lived through), for it is as though something once experienced were being relived. Henri Bergson, in an interesting article devoted to the study of this phenomenon, entitled Le souvenir du prsent et la fausse reconnaissance (Present memory and false recognition) gives the following description of this psychic experience: Suddenly, while one is watching a show or taking part in a conversation, the conviction arises that what is being seen has been seen before, what is being heard has already been heard and what is being said has already been said the conviction that one has been there, in that very place, in the same situation, hearing, observing, thinking and desiring the very same things. It is the conviction that instants from ones past life are being relived, in the tiniest detail (8). According to Bergson, the dj vcu experience is always linked to that feeling of strangeness or bewilderment that we have just described as a characteristic of all epileptic experiences: It is not then rare, for the outside world to be perceived is a singular way, as in dreams; one becomes a stranger to oneself, one comes near to getting outside oneself and observing as a simple spectator what is being said and done. This illusion, carried to the extreme and converted into depersonalization, is not indissolubly bound up with false recognition but is related to it (8). Indeed, false memory is always accompanied by those features of suddenness, intensity, clarity and strangeness that we have pointed out as characteristic of the epileptic experience. Actually, for epileptologists, such paroxysmal alterations of the memory are the expression of a partial attack, as Devinsky and Luciano expressly state: Dj vu is a paroxysmal feeling of familiarity that occurs infrequently in approximately half of normal people, but may occur as a simple partial seizure (9). From the contents of this quote, it is clear that dj vu, regardless of whether or not it can be considered as the expression of an epileptic seizure, occurs in fifty per cent of the normal population. It is therefore to be expected that there should be no agreement as to whether these false recollections should always be considered as epileptic or if they could also be interpreted as 17 something physiological and normal. For R. Porter, despite the variety of conditions in which it appears, the phenomena of dj vu are still considered highly suggestive of an epileptic discharge (10). Other authors, on the other hand, reserve the diagnosis of epilepsy for those cases where the dysmnesic experience is accompanied by the corresponding pathological electroencephalogram. It does not seem right that such an elaborate and complex phenomenon, yet also such a precise one, as is dj vu, and which is always repeated in such an unmistakable way, should be classed as epileptic or as normal depending simply on an electroencephalogram, especially when the capacity for resolution for that exploratory technique is taken into account. It would seem more advisable to trust the clinical characteristics always shown by these sensations of dj vcu. These arise suddenly and without warning in our minds and impose themselves on it with force and automatically for a few moments. If we go on clinical practice, we shall have to incline towards the option offered by Porter: dj vu, with or without an electroencephalogram, as a simple partial discharge. The great problem we are faced with will then be that we shall have to accept that no fewer than half the population is epileptic. We shall come back to this question later. On some occasions, while experimenting dj vu, the subject has the impression that he can predict what is going to happen next, just before it happens, which confers a strong feeling of clairvoyance on the whole experience, as Devinsky and Luciano remind us: Because patients often feel that they know exactly what will occur next, the experience of clairvoyance is sometimes associated (11). 2.3 Experiences of Depersonalization Another psychic symptom characteristic of partial epileptic attacks and which as was the case with false memories many of us may have been through, comprises experiences of strangeness and depersonalization. These are short paroxysmal episodes when, suddenly and automatically, the awareness is taken over by an intense feeling that a change has taken place in oneself or in the environment, causing a sensation of strangeness, despite the fact that the subject is sure that his sensory organs are working properly. When this experience of strangeness concerns the subject himself, we speak in terms of a crisis of depersonalization, while, if what seems strange is the environment, we use the term derealization. To clarify this point, let us consider the following example of one of Glatzels patients, where both phenomena are clearly described: Everything seems strange and unreal. When I speak, I seem to be listening to myself...The worst part is looking at moving objects, for instance when I walk round the town. Everything seems like a colour film although my eyesight and my hearing are working completely properly, everything seems unreal and distant. I play a passive part 18 myself. I have the impression of hearing my voice, but Im not talking at all. When I wash my hands, it is as though I were seeing someone elses hands rub together. The same goes for other parts of my body (12). At the end of the nineteenth century, Hughlings Jackson interpreted these experiences as the expression of an epileptic discharge, taking this psychic manifestation as one more symptom of that variety of partial epilepsy, which he himself termed a dreamy state: The dreamy state is a fluid mental condition characterized by an altered sense of reality that may affect the experience and perception of one's own or external reality. Thus, it overlaps with depersonalization and derealization (13). The same may be said for depersonalization as for dj vu: it does not only appear as a symptom of a partial epileptic seizure, but may just as easily be the expression of different psychiatric patterns or even of normal psychic activity. Indeed, any of us may have experienced it, especially at times of mental fatigue. Again we can repeat what we have said about dj vu: it does not seem reasonable for the diagnosis of such a complex, detailed and precise psychic manifestation as a fit of depersonalization to be labelled epileptic or psychogenic simply because of the existence of an electroencephalogram bearing it out. Before leaving this symptom we might mention a special kind of depersonalization: heautoscopy, which, in the words of Japsers, is the term used for the phenomenon when someone vividly perceives his own body as a double in the outer world (14). During the heautoscopic experience, the subject suddenly experiences a vivid impression that his own ego has left his body, in such a way that the body may be observed from without, generally from above. As Devinsky and Luciano (15) state, heautoscopy can occur just as easily in healthy subjects as in psychiatric patients, but it is also a typical manifestation of discharges of the temporal lobe. Again we are faced with a psychic manifestation on the borderline between epilepsy, psychiatric disorders and normality. 2.4. Time Warping Another characteristic symptom of partial epileptic seizures is the alteration in our perception of time, consisting in the inner or immanent time as opposed to external or real time undergoing a distortion during the attack: the patient suddenly has the impression that the flow of inner time has changed, as if the cognitive processes were taking place more quickly than usual or as if everything were happening in the mind extremely slowly. Let us remember the significant experiences of time warping that Dostoyevsky went through at the moment of aura: I do not know whether they last seconds or hours but believe me I would not 19 exchange them for all the lovely things that life can give Yes, one such moment is worth a life time... There are seconds when suddenly you feel the one eternal harmony fills all existence (16). At other times, the patient has the impression that time has quite literally stood still, as is the case of this patient of Jaspers: I was suddenly caught up in a peculiar state; my arms and legs seemed to swell. A frightful pain shot through my head and time stood still. At the same time it was forced on me in an almost superhuman way how vitally important this moment was. Then time resumed its previous course, but the time which stood still stayed there like a gate (17). The same applies to this warping of time as to what we were recently saying about bewilderment, or strangeness: while for some authors it is just another symptom of epilepsy, for others it is one of its defining characteristics, and it will always be present, whatever the content of the discharge. P. Schmidt considers this feature, which he calls instantaneousness, as essential and crucial to any partial seizure: In his thesis, P. Schmidt studies in turn the psychology of the aura. According to him, this is an extremely fine psychological disturbance whose essential character, for him, is instantaneousness. The aura extends in such a way in the temporal universe that the patient has the impression of living an experience of long duration in a single instant (18). 2.5. Hallucinations Distortions of perception are some of the most typical and frequent manifestations of epileptic attacks, as was the case in the domain of mysticism, where we shall find hallucinations (either alone or accompanied by the corresponding sensations of ecstasy) as the extraordinary mystical phenomenon most commonly registered by religious over history. They could be simple perception disturbances, but more normally genuinely hallucinatory phenomena occur, that is perceptions with no object: something is heard or seen that is not actually there. Before going into detail with regard to the different senses, we must focus attention on how very intensely these hallucinations are felt when they occur during an epileptic fit. Thus, Krafft-Ebing, on the subject of the psychic manifestations of the folie pileptique says: The symptoms preceding in the minutes, hours or even days before the epileptic seizure often have the character of an aura.[...] In the psychic and sensorial fields, terrifying hallucinations take place in sight, hearing and sometimes also smell (19), Terrifying hallucinations, stresses Krafft-Ebing in reference to the incredible strength of these epileptic experiences. For his part, Henri Ey underlines the following phenomenological characteristics of the hallucinations of the epileptic aura: What most frequently occurs are visions coloured red, very bright and mobile: visions of flames, of dazzling wakes, balls of fire, bundles of sparks, flashes repeatedly coming on and going off, points of light whirling about. The patients experience them with great aesthesia (20). 20 Visual hallucinations appear in 16-25% of patients with temporal lobe epilepsy (21). As for auditory hallucinations, these are less common than visual ones, occurring in only 8-21% of patients with epilepsy of the temporal lobe (21). Still less frequent, though not altogether rare, are hallucinations of the senses of taste and smell, which usually take the form of the perception of non- existent bad smells. 2.6. Panic Attacks Emotions and moods as the expression of epileptic discharges are another of the typical manifestations of partial attacks: these are feelings that suddenly and automatically take over the consciousness for a few minutes and impose themselves on it with overwhelming intensity. These uncalled-for and extremely vivid emotions are relatively frequent symptoms of epileptic fits, as Devinsky and Luciano say: Ictal emotion occurs as a paroxysmal and spontaneous feeling. It occurs during approximately 5-15% of partial seizures and includes a broad spectrum of phenomena: fear, anxiety, anger, hate, distress, embarrassment, joy, religious ecstasy, love and sexual pleasure (22). These affective experiences can take the form of a pure feeling taking over the awareness, but they appear more frequently accompanied by other psychic symptoms such as hallucinations or cognitive manifestations of different types. As for their affective tonality, the feelings may be positive or negative, the latter being more common. Mood changes occurring during partial seizures would be the direct consequence of a hypersynchronic discharge in the limbic areas of the temporal lobe and, these manifestations can actually be reproduced experimentally by means of the electric stimulation of these areas. Fear is the most clearly recognized affective manifestation and the most frequently mentioned as an ictal emotion. It occurs in approximately thirty-five per cent of patients with temporal lobe epilepsy. As Devinsky and Luciano point out, Ictal fear is paroxysmal in onset (and usually termination) and is undirected. (22). The terror experienced during the few instants that this acute attack of anguish lasts is so overwhelming the sensation of death being so near, so vivid an impression that mental control has been lost and that one has entered the realm of madness with no possible return that the subject will be definitely marked. From that moment on, his main preoccupation will be to ensure that such a horrible situation shall never arise again. Thus, he will develop behavioural patterns with a tendency to avoid a repetition of the attack: he will avoid at all costs open spaces if the attack happened in the street or in the country (agoraphobia), or will not go near enclosed spaces if it happened in a cinema or on public transport (claustrophobia), or heights if it happened in the mountains or while looking out from a high floor (acrophobia), or social gatherings for fear that during one he may be taken by another panic attack and give rise to a feeling of intense ridiculousness (social phobia), etc. These phobias become installed in 21 the subjects life for many years, notably restricting his capacity to function socially and forming a highly invalidating illness. Until not long ago, panic attacks were generally interpreted as overreacting to unconscious conflicts or adverse life situations and are consequently diagnosed as psychiatric disorders. Now, there is a growing weight of indication that these sudden discharges of anguish have a neurobiological origin, to wit a dysfunction of the temporal lobe, which immediately makes us think in terms of temporal epileptic attacks. Indeed, more and more scientific reports make this interpretation. In line with this, Alemayehu states: The genesis of panic attacks has long been considered overreaction to a life stress or an unconscious conflict. Recently, however, evidence has accumulated implicating a biologic basis for panic disorder, possibly associated with temporal lobe dysfunction (23). We have at our disposal another major argument in favour of considering these panic attacks as epileptic seizures: this is the proven therapeutic effect on them of the different medicines available for epilepsy, such as benzodiazepines, carbamazepine, valproic acid, serotoninergics, etc., all of which give good results in the treatment of these attacks. It comes as no surprise, then, that Dantendorfer concludes: The hypothesis has been formed that, in a group of patients, the panic attack should be considered an ictal process analogous to epilepsy (24). 2.7. Depressive Attacks Another of the affective manifestations sometimes attendant on epileptic seizures are sudden fits of sadness and moral pain, always of great intensity, which are not triggered by adverse experiences of life and have nothing to do with intellectual brooding on sad events, but which must be attributed to partial discharges, the essential manifestation of which is an extremely vivid psychic suffering which takes over the awareness completely automatically. These ictal depressions as the expression of an epileptic attack have long been known to psychopathology. Krafft-Ebing states: As a psychic disturbance immediately following an epileptic seizure, we may encounter a profound moral depression accompanied by excessive irritability, combined with impulses that take on the size of fits which are in turn the result of terrifying hallucinations, hostile perceptions or anguish, and which may lead to suicide, murder or pyromania (25). That these feelings have to be attributed to discharges in the temporal lobe is quite obvious, as may be deduced not only from the electroencephalograms taken during fits occurring spontaneously in patients, but also from those that can be brought on by electric stimulation of the lobe (26). Occasionally, the epileptic discharge gives rise to affective symptoms resembling in every respect the melancholic depression syndrome, when it becomes very difficult to distinguish in diagnosis between endogenous depression and epilepsy. In this regard, Barcia states: On occasions, however, 22 the affective pattern is isolated and may somehow be superposed on a manic depressive psychosis, one of the few occasions when it is necessary to distinguish in diagnosis between the two illnesses, as has been the case with patients affected by temporal tumours, such as those published by Baruk, Marchand, Dupoy, Paillas and Subirana (27). Many authors, both psychiatrists and neurologists, have postulated an overlap between epilepsy and depression: Flor-Henry (28) opines that psychomotor seizures and affective psychoses are opposing manifestations of the same cerebral dysfunction. Kanner (29) stresses the complex relationship between depression and epilepsy, and advises all clinicians to stop attributing patients depressed moods simply to a reactive process. Blumer, Montouris and Davis (30) propose the term dysphoric mood disorder, which is characterized by a chronic depressive baseline, brief severe depressive dips with impulsive suicide attempts, and unusually exacerbated irritability and hostility, stating that, unlike the depression of the bipolar spectrum, it responds in a few days to low doses of antidepressants. Finally, several authors (31-33) propose a kindling-type epilepsy and the aetiopathogenic explanation of melancholic depression. 2.8. Fits of Ecstasy At the opposite pole from feelings of sadness and moral pain are those epileptic fits with feelings of joy and expansiveness. The term fit of ecstasy, a name which was used by Hippocrates (34) and Aristotle (35), alludes to the impression that the subject has during it of having been taken outside himself by an extraordinary force that transports him to another reality, a supernatural one (from the Greek , literally to take out or extract, and, by extension, suspension, transport, rapture, madness, ecstasy). Indeed, during the paroxysm, the awareness is suddenly and automatically taken over by such intense and inexpressible feelings of happiness and well-being that the subject interprets the state as being of a divine nature and confers a religious value on it: he believes he has been transported to a supernatural reality where his ego blends with the cosmic Ego. Without a doubt, the ecstatic fits most widely studied in epileptology are those suffered by Dostoyevsky, which have merited such important research as that of Alajouanine (36) and Gastaut (37). So much have they been studied, that attacks with an ecstatic content are now often known by the generic name Dostoyevsky epilepsy (38). Together with the classic studies mentioned, we should also include other more recent ones which also insist on presenting these ecstatic experiences as the expression of a partial epileptic seizure. So, Boudouresques, Gosset and Sayag describe the case of a twenty-year-old man who since childhood had been suffering partial attacks with a mystic content. This is part of the authors clinical report of the patient: This is a case of temporal epilepsy with certain original features that we consider interesting [...] At about the age of 10, the misnamed fainting fits began, without actual loss of 23 consciousness. These paroxysms were preceded by a vague impression of discomfort in the epigastrium, beginning in the prethoracic region and rising up to the base of the neck. At this moment, the patient says that he had the impression of being drugged, of having already lived through the scene, of already having made the movement he is making now. He then underwent a sensation that he describes as inexpressible, comprising a great inner calm, euphoria, blessedness and absolute well- being. (These are the patients own words.) This phase of ecstasy lasted a few seconds. The seizure came to a sudden end and never generalized [...]. the attacks were fairly numerous, but they only lasted a few seconds, so the patient never considered it necessary to stop them. In spite of the brevity of the paroxysms, their different constituents remained the same, especially the feeling of blessedness (39). In this short description we encounter the association of dj vu, a sensation of depersonalization and an intense experience of ecstasy, all of it with the characteristic clinical features of epilepsy: a paroxysm with a sudden and unexpected onset and end taking over the awareness automatically, and with an affective content so intense that it becomes inexpressible. Regarding the epileptic nature of these attacks, Boudouresques, Gosset and Sayags study allows us to entertain no doubts, for it quite clearly mentions the presence of extensive calcifications in the hypophysial region, which would affect the inner surface of the temporal lobes: Radiographs and tomographs of the cranium taken by Professor Salamon show the presence of two voluminous and very dense calcifications of symmetrical and regular shape projecting onto the para-sellar region. They are situated on the inner surface of the temporal lobes. Fractional gaseous encephalography enables us to locate these calcifications at the level of the two hippocampa (40). Therefore the authors conclude that these fits are undoubtedly of an epileptic nature: The temporal origin of these fits of ecstasy is something that Alajouanine had clearly shown some years before. We now bear out this origin objectively with the presence of calcifications in the temporal lobes (41). Another highly interesting and very well documented study on fits of ecstasy as the expression of epileptic discharges in the temporal lobe is that of Cirignotta, Todesco and Lugaresi. This study is especially interesting with regard to the previous ones for an electroencephalogram was taken for the first time during ecstasy. The authors describe thus the crises undergone by a man of thirty: At the age of 13 he began to have attacks of short duration characterized by psychomotor arrest, slight lapse of consciousness, and, above all, an ineffable sensation of joy[] Seizures generally come when he is relaxed or drowsy. The subjective symptoms are defined by the patient himself as indescribable, words seeming to him inadequate to express what he perceives in those instants. However, he says that the pleasure he feels is so intense that he cannot find its match in reality. Qualitatively, these sensations can only be compared with those evoked by music. All disagreeable feelings, emotions, and thoughts are absent during the attacks. His mind, his whole being is pervaded by a sense of total bliss [] All attention to his surroundings is suspended: he almost feels as if this estrangement from the environment 24 were a sine qua non for the onset of seizures. He insists that the only comparable pleasure is that conveyed by music (42). This description has the same features of suspension of awareness, automatism, intensity of the experience, estrangement and indescribability as in the case of the youth presented by Boudouresques, Gosset and Sayag. There can be no doubt regarding the epileptic character of the seizure and more especially its origin in the temporal lobe, for the authors were even able to take an electroencephalogram while it was taking place: The EEG in the waking state is normal. A focus of spike activity appears in the right temporal zone during sleep. During a 24-hr polygraphic recording, a psychomotor seizure was observed, at the end of which the patient said he had experienced one of his short and sudden states of ecstasy (43). It therefore comes as no surprise that the authors end their study with a definite conclusion that these paroxysms of the temporal lobe are of an epileptic nature: The study of our patient indicates that the agreeable mood and the inhibition of unpleasant feelings underlying the ecstatic experience during seizures are undoubtedly related to discharges with the characteristics of typical temporo- rhinencephalic seizures (43). 2.9. Alternation of Phases of Depression and Ecstasy Many authors have recognized that epileptics can present alternating affective patterns in every way identical to the phases of depression and mania of manic depressive psychosis or bipolar disorder. Henri Ey, for example, in his study of epilepsy, analyses the existence of patterns which he calls les tats comitiaux manico-dpressives, about which he says the following: Epileptics have fits of depression or elation: seizures of fury with violent behaviour and delirious agitation which have been called seizures of epileptic mania, or attacks of deep despair with suicidal impulses, constituting states of epileptic anxiety (44). The illustrious French psychiatrist stresses the connections between epilepsy, on the one hand, and manic depressive psychosis on the other, for in clinical practice we are often faced with epileptic patients with alternating manic and depressive phases, which should be understood, not as intercritical bipolar disorders, but as the expression of the critical or ictal discharge itself: The affinity of epileptic and manic-depressive forms is an obvious fact that can be expressed by saying that among the psychopathological symptoms of epileptics, manic-depressive states may replace epileptic attacks. That is, just as cerebral affection manifests itself in paroxysms that are more or less deep and quick, it can do so through various disorders of awareness, which constitute manic- depressive states (45). The italics in previous quotation are ours, as we wish to stress this significant fact: epileptic seizures and manic-depressive fits are sometimes comparable, indeed they are the same thing. 25 Therefore, the alternation of depressive and expansive phases as the expression of partial epileptic discharges in the temporal lobe seems to be beyond all doubt. We shall return to this overlapping of epilepsy and manic depressive psychosis later, in the conclusions in the last chapter. 2.10. Forced Thinking The automatic occurrence of ideas with great force pervading the awareness is another of the typical psychic manifestations of partial seizures, although such symptoms are not as frequent as the affective manifestations we have just looked at. We refer to so-called forced thinking, which, as D. Barcia says, is the term proposed by Penfield to describe the old intellectual aura (46). Despite being the most frequent cognitive manifestation, it has not yet received the attention that it deserves, as Mndez, Cherrier and Perryman state: Forced thinking is a kind of epileptic aura which has been underdescribed and which is still insufficiently understood (47). The patient suddenly finds himself invaded by ideas that are so intense that they pervade his awareness as if they were true, and it becomes totally impossible to concentrate on anything else. For Henri Ey, during the intellectual aura, clear and rational thought is replaced by an incoercible and irrational idea that the patient obeys (48). Despite this lack of rationality, the idea imposes itself on the awareness with such force that it seems to have a new and significant value: It is precisely because of this irrepressibility with which the subjective illusion of clarity of thought seems to be bound up (48), Ey goes on to say. Examples of forced thinking are those ideas that many of us will doubtless have experienced in dreams: we are suddenly quite convinced that we have made a great discovery, or that we have found the answer to an intricate problem that we had been trying to solve for some time. This dreamy intuition is accompanied by such a sensation of certainty and obviousness that when we wake up, the conviction takes a few moments to go away. Primary delusional experiences, mainly that variety that Jaspers terms delusional ideas (49), and which, as Henry Ey points out, are like indescribable intuitions that will not be reduced to concepts (50), probably should be understood as intellectual auras in which (as the expression of the hypersynchronic discharge) as a sort of indescribable intuition (primary delirious experience) would rise up in the consciousness, to become, in a second moment, a precise and definite delirious thought. As we shall see in due course, forced thinking, conceived thus, that is as a vague idea content which nevertheless pervades the awareness with an extreme force of conviction, is highly similar to what in mysticism is known as intellectual visions, where the religious is convinced of having acquired new knowledge with vast intensity and yet it is impossible for him to analyse its idea content. 26 These epileptic auras in the shape of forced thinking seem to correspond to epilepsies of the temporal lobe, although for Mendez, Cherrier and Perryman (51), when forced thinking is accompanied by speech disorders, it will more likely be representative of frontal discharges. 3. Reflex Epilepsies Now that the clinical pattern for epilepsy is known, that is the psychic manifestations accompanying these hypersynchronic discharges, we must now analyse the so-called reflex epilepsies (52), for, as we shall see later, they constitute a type of epilepsy that we shall find especially often among the mystics whom we shall be examining. Indeed, one of the facts which have surprised us most as our research went on was to learn that the extraordinary phenomena present among mystics was very often determined by the same situations and stimuli that, in epileptology, trigger so-called reflex epileptic seizures. That is, not only is the same psychic content present in both processes, not only are the eidetic characteristics the same when the psychic contents are manifested, but also, the same facilitating stimuli operate in both cases. Reflex epilepsies are epileptic seizures similar in every way to those we have been studying and with the same clinical manifestations, but they are triggered by very definite stimuli or situations. Zifkin and Andermann describe them thus: Seizures are regularly elicited by some specific stimulus or event []. In simple forms, seizures are precipitated by simple sensory stimuli (eg, light flashes) []. In complex forms, the triggering mechanisms are elaborate (eg, sight of ones own hand, listening to a certain piece of music) (53). Seizures occur, then, when the subject is exposed to a particular situation, be it a simple sensorial stimulus or more complex activities such as eating, laughing, reading, thinking, etc. There is strong evidence that these reflex seizures are hereditary in nature, both in man and in other mammals (54). Let us now briefly analyse those reflex epilepsies which, for their frequency, may be considered most significant: in the first case, photosensitive epilepsy (55), thus named because seizures are triggered by a light shining repeatedly and intermittently into the eyes. The oldest known example of photosensitive epilepsy is that described by Apuleyo in his Apologia (56): A slave, ordered to turn a potters wheel, suffered an epileptic attack because of the flashing light reflected by the wheel into his eyes as it turned. Photosensitive epilepsy is the most common type of reflex epilepsy and occurs, according to Jeavons (57), in ten percent of epileptics aged between seven and nineteen. Knowledge of these epilepsies, together with the frequency of their diagnosis, has made significant progress in recent 27 years since the advent of the television screen, whose flashing light is far and away the most common triggering stimulus. In the middle of 1998 in Japan, many children had to be hospitalized because of partial epileptic seizures triggered off by a cartoon programme on television featuring intense flashing of coloured lights. The epidemic of photosensitive epilepsy was so widespread that the Japanese authorities had to ban the programme forthwith. Another major variety of reflex epilepsy is the so-called musicogenic epilepsy: not so rare as once thought, seizures are brought one by hearing certain music. The Chinese poet Kung Tzu Chen offers us a magnificent example of musicogenic epilepsy based on his own experience: Since my remote boyhood I have always been absent minded while hearing the sound of a street vendors flute. I fall sick when I hear the sound of the flute in the evening sun, although I do not know the reason (58). The type of music triggering the seizure is usually very specific for each patient, and it seems that the epileptogenic capacity of these stimuli depends on the degree of emotional content they may evoke. Musicogenic seizures are almost always partial attacks, either simple or complex, and the anomalies of the electroencephalogram are usually restricted to the temporal lobe. Together with light and sound, there is another major variety of physical stimuli capable of triggering a reflex epileptic attack. These can include seizures brought on by such varied proprioceptive stimuli as voluntary or involuntary movements of parts of the body, by touching or striking a part of the body, those produced by immersing all or part of the body in hot water, etc. As well as sensorial stimuli, other very varied situations are just as capable as triggering reflex attack, such as walking, reading, simply thinking, writing, playing cards or chess, arithmetic, solving problems, non-specific mental activity, etc. Such is the variety of mental activities that can bring on reflex epileptic seizures that one is tempted to conclude that any activity of the brain can trigger them. Let us consider more fully eating epilepsy, a kind of reflex epilepsy brought on by the complex act of eating, which was first cited by Boudouresques and Gastaut (59), and was beautifully described by Marcel Proust in the famous petite madeleine incident: [...] one day in winter, on my return home, my mother, seeing that I was cold, offered me some tea, a thing I did not ordinarily take. I declined at first, and then, for no particular reason, changed my mind. She sent for one of those squat, plump little cakes called petites madeleines, which look as though they had been moulded in the fluted valve of a scallop shell. And soon, mechanically, dispirited after a dreary day with the prospect of a depressing morrow, I raised to my lips a spoonful of the tea in which I had soaked a morsel of the cake. No sooner had the warm liquid mixed with the crumbs touched my palate than a shudder ran through me and I stopped, intent upon the extraordinary thing that was happening to me. An exquisite pleasure had invaded my senses, something isolated, detached, with no suggestion of its origin [...]. I had ceased now to feel mediocre, contingent, mortal. Whence could it have come to me, this all-powerful joy? I 28 sensed that it was connected with the taste of the tea and the cake, but that it infinitely transcended those savours, could not, indeed, be of the same nature (60). Such clues as no sooner, shudder, the extraordinary thing that was happening to me, exquisite pleasure and all-powerful joy are clear indications of a reflex epileptic seizure triggered by the smell and taste of the cake. In this question of reflex epilepsy, there is a grey area on which different authors do not seem able to agree, that is the role possibly played by the emotions and by affective considerations in the triggering of an attack. To what extent must a reflex epilepsy be attributed to the effect of a simple sensory stimulus on the brain, such as a certain musical vibration, and to what extent to the feelings that such music arouses in the mind? The subject of the role played by affects as triggering mechanisms of reflex epileptic seizures brings us directly to the much debated and exciting problem of hystero-epilepsy (61), a term introduced in the mid 19th century by Landouzi and taken up subsequently by Briquet and by Charcot (61) to refer to epileptic attacks apparently triggered by affective situations, and in which it is not quite clear if the attack should be conceived as of a psychogenic nature or whether, on the other hand, it is genuinely neurological. In 1907, Bratz and Leubuscher introduced the term affective epilepsy (61) to refer to attacks of this kind, on the borderline between neurological and psychogenic: for them, attacks brought on by affective stimuli are simply another type of reflex epilepsy. In the light of this, we shall now go on to consider epileptic attacks triggered by words (62). Indeed, a stimulus apparently so simple as hearing a word, or even just thinking about it, can be sufficient cause for an epileptic discharge. It would seem that such verbal stimuli are more epileptogenic the greater their capacity for evoking affect in the subject. Zifkin and Andermann point out: Patients with different complex reflex seizures often report that emotion plays a role in seizure induction and, at times, in seizure inhibition. Gras et al. emphasize the influence of emotional content in activating EEG spikes in a patient with reading epilepsy (63). For their part, Tsuzuki and Kasuga mention the case of a woman in whom seizures were triggered by certain words charged with interest and affective meaning for her: "Paroxysmal discharges were triggered most easily by verbal stimuli when someone spoke to the patient directly. Stronger responses than usual were triggered by specific words, and apparently reflected the interest and concern of the patient. The latency from stimulation to paroxysmal discharges ranged from 230 to 1,300 msec, suggesting that the responses may have been a function of the perception and recognition of acoustic stimuli (64).
It would seem, then, that verbal stimuli are indeed more likely to bring on seizures the more capable they are of activating emotion in the subject. Well, as we are about to see, mystics, in the context of the meditation and concentration techniques used by them, have learnt to obtain 29 extraordinary experiences in every way comparable with epileptic discharges, by means of the use of words charged with emotional content. We could say that they have learned to act in the same way as many of our epileptic patients, who are capable of bringing on their own seizures by subjecting themselves to the appropriate triggering stimulus: these are the so-called self-induced seizures (65), in which the patient uses the right stimulus in such a way that he can bring on attacks at will and thus enjoy, time and again, the extraordinarily pleasant experiences that take place in his mind in those moments. In the search for these pleasurable experiences, no fewer that forty-one per cent of patients with photosensitive epilepsy induce their own attacks. This is exactly the same process as we shall find among mystics: just like this patient, they too have learned to use a set of stimuli and situations to bring on intensely pleasing experiences. References 1. Temkin, O. 1971, The falling sickness, The Johns Hopkins University Press, Baltimore and London, 3. 2. Hippocrates. 1983, Tratados hipocrticos I, Gredos, Madrid, 387. 3. Foster, F.M and Booker, H.E. 1988, Clinical Neurology III, R.J. Joynt (Ed.), J.B. Lippincott Company, Philadelphia, 14. 4. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 103. 5. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 545. 6. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 542. 7. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 546. 8. Bergson, H. 1982, La energa espiritual, Espasa-Calpe, Madrid, 119. 9. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 103. 10. Porter, R. 1986, Epilepsia, Emalsa, Madrid, 30. 11. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 103. 12. Glatzel, J. 1985, Depresiones endgenas, Doyma, Barcelona, 123. 13. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 101. 14. Jaspers, K1997, General Psychopathology, The Johns Hopkins University Press, 92. 15. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 101. 16. Jaspers, K1997, General Psychopathology, The Johns Hopkins University Press, 116. 17. Jaspers, K1997, General Psychopathology, The Johns Hopkins University Press, 84. 18. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 545. 19. Krafft-Ebing, R. 1897, Trait Clinique de Psuchiatrie, Maloine, Paris, 559. 20. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 532-3. 30 21. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 106. 22. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 107. 23. Alemayehu, S. 1995, Epilepsia, 36, 824. 24. Dantendorfer, K. 1996, Eur. Psychiatry, 2, 125. 25. Krafft-Ebing, R. 1897, Trait Clinique de Psuchiatrie, Maloine, PariS, 560. 26. Devinsky, O. and D. Luciano, D. 1991, Seminars in Neurology 11, 104. 27. Barcia, D. and J. Gmez, J. 1959, Medicina Espaola, 241, 4. 28. Flor-Henry, P. 1969, Psychosis and Temporal Lobe Epilepsy. A Controlled Investigation, Epilepsia, 10, 363-95. 29. Kanner, A.M. 2005, Depression in epilepsy: a neurobiologic perspective, Epilepsy Curr., 5, 21-7. 30. Blumer, D., Montouris, G, Davies, K. 2004, The interictal dysphoric disorder: recognition, pathogenesis, and treatment of the major psychiatric disorder of epilepsy, Epilepsy Behav., 5, 826- 40. 31. Monroe, S.M., Harkness, K. 2005, Life stress, the "kindling" hypothesis, and the recurrence of depression: considerations from a life stress perspective, Psychol Rev., 112, 417-45. 32. Sarkisova, K.Y., Midzianovskaia, I.S., Kulikov, M.A. 2003, Depressive-like behavioral alterations and c-fos expression in the dopaminergic brain regions in WAG/Rij rats with genetic absence epilepsy, Behav Brain Res., 144, 211-26. 33. Kendler, K.S., Thornton, L.M., Gardner, C.O. 2000, Stressful life events and previous episodes in the etiology of major depression in women: an evaluation of the "kindling" hypothesis, Am J Psychiatry, 157, 1243-51. 34. Hippocrates. 1983, Tratados hipocrticos I, Gredos, Madrid, 241. 35. Aristotle. 1996. El hombre de genio y la melancola, Quaderns Crema, Barcelona, 78. 36. Alajouanine, T. 1963, Dostoiewskis epilepsy, Brain, 86, 210-18. 37. H.F. Gastatu, H.F. 1978, Dostoievskys Involuntary Contribution to the Symptomatology and Prognosis of Epilepsy, Epilepsia, 19, 186-201. 38. Cirignotta, F., Todesco, C.V. and Lugaresi, E. 1980, Epilepsia, 21, 705-10. 39. Boudouresques, M.M., Gosset, A. and Sayag, J. 1972, Bulletin de lAcadmie Nationale de Mdecine, 156, 417. 40. Boudouresques, M.M., Gosset, A. and Sayag, J. 1972, Bulletin de lAcadmie Nationale de Mdecine, 156, 418. 41. Boudouresques, M.M., Gosset, A. and Sayag, J. 1972, Bulletin de lAcadmie Nationale de Mdecine, 156, 420. 42. Cirignotta, F., Todesco, C.V. and Lugaresi, E. 1980, Epilepsia, 21, 708. 43. Cirignotta, F., Todesco, C.V. and Lugaresi, E. 1980, Epilepsia, 21, 709. 44. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 567. 31 45. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 571. 46. Barcia D. 1967, Revista Espaola de Oto-Neuro-Oftalmologa, 26, 323. 47. Mendez, M.F., Cherrier, M.M. and Perryman, K.M. 1996, Neurology, 47, 79. 48. Ey, H. 1954, tudes psychiatriques III, Descle de Brouwer, Paris, 542. 49. Jaspers, K1997, General Psychopathology, The Johns Hopkins University Press, 105. 50. Ey, H. 1998. Estudios sobre los delirios, Triacastela, Madrid, 90. 51. Mendez, M.F., Cherrier, M.M. and Perryman, K.M. 1996. Neurology, 47, 79. 52. Beaumanoir, A., Gastaut, H., Naquet, R. 1989. Reflex Seizures and Reflex Epilepsies, Editions Mdicine et Hygine, Geneva. 53. Zifkin, B.G. and Andermann, F. 1997. The Treatment of Epilepsy: Principles and Practice, E, Wyllie (Ed.), Williams and Wilkins, Baltimore, 573. 54. Buchhalter, J. 1994, Epilepsia, 34, S31. 55. Harding, G.F. and Jeavons, P.M. 1994, Photosensitive Epilepsy, Mac Keith Press, London. 56. Harding, G.F. and Jeavons, P.M. 1994, Photosensitive Epilepsy, Mac Keith Press, London, 2. 57. Harding, G.F. and Jeavons, P.M. 1994, Photosensitive Epilepsy, Mac Keith Press, London, 1. 58. Weiser, H.G. 1997, Epilepsia, 38, 200. 59. Mariani, E. 1989, Observations in a case of eating epilepsy, Reflex Seizures and Reflex Epilepsies, A. Beaumanoir, H. Gastaut and R. Naquet (Eds.), Editions Mdicine et Hygine, Geneva, 305-308. 60. M. Proust, M. 1982, Remembrance of Things Past, Swanns Way, 1, Chatto and Windus, London, 48. 61. Trimble, M.R. 1986 What is Epilepsy?, M.R. Trimble and E.H. Reynolds (Eds.), Churchill Livingstone, Edinburgh, 192-205. 62. H. Tsuzuki, H. and I. Kasuga, I. 1978, Paroxysmal Discharges Triggered by Hearing Spoken Language, Epilepsia, 19, 147-154. 63. Zifkin, B.G. and Andermann, F. 1997. The Treatment of Epilepsy: Principles and Practice, E, Wyllie (Ed.), Williams and Wilkins, Baltimore, 578. 64. H. Tsuzuki, H. and I. Kasuga, I. 1978, Epilepsia, 19, 147. 65. Tassinari, C.A. et al. Self-induced seizures, Reflex Seizures and Reflex Epilepsies, A. Beaumanoir, H. Gastaut and R. Naquet (Eds), Editions Mdicine et Hygine, Geneva, 363-68. 32
2 MYSTICISM
1. What is mysticism? We shall now begin our review of the phenomenon of mysticism. It should be said straight away that we do not seek to make an exhaustive analysis of the subject, for such a task would be completely beyond our scope. We shall, therefore, concentrate on reviewing the essential topics in order to arrive at an acceptable understanding of the subject, while indeed spending more time on those aspects of it that are more directly related to our ideas, as is everything concerned with acquired contemplation. The term mysticism comes from the Greek root , like the verb , which means close. The meaning of closed evolved to the idea of secrecy in the word : arcane, secret, occult, hidden, mysterious. From its etymology, then, we could define as mystical that capacity that some people have to follow an inner hidden and secret life which is beyond the reach of most of us. The Greek word , initiates in mysteries, has been used since its origins in Classical Greece in both the religious and secular senses, for it describes a concept that goes quite beyond what is strictly religious, being just as readily used in the context of profane mysteries. This double meaning is still with us. The word mysticism, for its vagueness and lack of precision, has become widely accepted and used in the most varied fields: religion, literature, art, sociology, politics, philosophy and so on. Mystic, mystical and mysticism have then acquired so many different meanings that they have lost their semantic precision, becoming polysemic terms applicable in any field. What, then, are we to understand as mysticism? Authors do not agree, each one forming his own opinion depending on his conception of the facts. For B. McGinn, it is the direct awareness of the presence of God (1). This authors definition, therefore, would exclude everything concerning profane mysticism, as for example access to natural knowledge by means of intuition. In the same way, Bergson understands mysticism as the highest possible expression of religiousness, and its essence would be worthiness of Divine grace. He defines it thus: In our eyes, the ultimate end of mysticism is the establishment of a contact, consequently of a partial coincidence, with the creative effort of which life is the manifestation. That effort is of God, if not 33 God himself. The great mystic is to be conceived as an individual being, capable of transcending the limitations imposed on the species by its material nature, thus continuing and extending the divine action (2). We could go on forever quoting definitions, but, as Montmorand says, we could fill pages and pages with them and still not have them all (3). 2. Profane Mysticism and Religious Mysticism The root cause of this lack of definition of concepts lies in the fact we do not have a clear and universally shared notion of what is to be understood by the term mysticism, one that includes varied and diverse phenomena difficult to bring together. In the first place, we are faced with the double meaning, religious and profane, which the word has always had, for it may just as readily be used to designate extraordinary experiences where the religious acquires a knowledge of a clearly religious nature and which are integrated in a spiritual process, as to speak of extraordinary phenomena which, though having the characteristics of passiveness on the part of the individual and suddenness proper to spiritual mystic experience, occur in people who do not attribute any religious significance to what they experience. Thence there arises the first dilemma: should we consider the knowledge brought to us by these experiences as being of a mystic nature, even if the truths thereby acquired are of a strictly natural type? Following on from this, are the intuitions that come into our minds suddenly and to our passivity, and which frequently form the basis for artistic and intellectual creativity mystic or not? Is it right to speak in these cases of a mystic process if we mean a profane mystic process? For indeed, as opposed to religious mysticism, we shall find in the field of the arts and in that of philosophy and human thinking in general a whole range of experiences that quite clearly possess the defining characteristics of the extraordinary mystic phenomenon. What should be our point of view, then? With what attitude must we approach the study of all these manifestations: from standpoint of faith, as set out in theology, or rather from the strictly scientific one proposed by biology? Are the two mutually exclusive or should we do our best to make them compatible? And within the strictly religious sphere, we shall run up against similar questions that still have not been cleared up: What should be considered fundamental in religious mysticism: the existence of a process whereby the subject is gradually released from the bonds and desires that impede his union with Godhead, or the irruption during that journey of extraordinary experiences during which the religious has the impression that he is acquiring a higher knowledge of God? Indeed, is the presence of these extraordinary experiences absolutely necessary for us to be able to 34 speak of mysticism, or is it enough for the process of renouncing to exist, which makes union with God possible? In fact, some mystics, for example St Teresa of Lisieux, have confessed that they have experienced no extraordinary phenomenon at all in their lives, yet they seem to have reached the greatest heights of mysticism. From the foregoing, it would seem that it is clearly necessary to consider and analyse separately at least three elements that converge on the path of religious mysticism. The first is the ascetic period when the religious is acquiring the spiritual maturity necessary for union with God. Secondly, there is the presence on the path of extraordinary experiences during which the religious momentarily experiences ecstatic marriage with God in the shape of ineffable intuitions, experiences which do not always make their presence. Finally, we have the last state, reached when the mystical process is over, and which supposes union with God to be definite. This journey usually begins with what in spiritual theology is called conversion, a point of inflection after which, as Henri Pinard points out, life is directed towards a new goal, to a new ideal, different from the one it tended towards previously (4) This drastic change in life is very often brought about by an extraordinary experience, such as a vision, a locution or even an ecstatic trance. Thus begins the first stage of the religious itinerary, the period of purification, which is basically the period of asceticism and voluntary renouncing. This is a heroic asceticism which brings with it an extraordinary moral improvement. It is achieved with a voluntary effort on the part of the religious, whence the phase is also known as active purification. Next comes the second stage, illumination, during which voluntary purification is continued and is now finished off with a purification to which the religious remains passive, and which is, therefore, beyond his control. The mystic conceives this second stage as though Divine light, which shines often and brightly into his soul, illuminated it in both its positive and negative aspects, which translates into successive extraordinary psychic experiences of joy and pain. Indeed, that ray of darkness (5) that is Divine illumination gives rise sometimes to extremely blissful ecstatic experiences, during which the soul enjoys the approach to union with God, while in others, amid great pain, it feels deprived of and separated from all goodness, whether spiritual or human. Both types are completely automatic and in no way depend on the will of the religious, who, once they have taken over his consciousness, can do nothing to avoid them, but only, like an astonished onlooker, behold these strange and ineffable things passing through his mind. Painful experiences usually repeat themselves enough to form more or less long periods of automatic suffering. These stages of pain comprise the so-called passive purifications of the soul of spiritual theology the famous dark night of St John of the Cross that appear systematically in nearly all mystics, as we are reminded by Henri Delacroix: We have pointed out in our mystics, as 35 an essential phase of their mysticism and as a characteristic of mystic evolution, a period of profound depression following on from the period of ecstasy [...]. This anguish lasts as long as the ecstasy and has the same acute character, it is like the other side of the coin, the opposite. The sequence of anguishes makes up a fairly long period in the life of the mystic, ending in the entrance into transforming union (6). This painful passive illumination, carried out over a sufficiently long time, completes the necessary cleansing of the soul and the religious thereby reaches the final goal of the mystic process, full union, a stable and lasting spiritual state which St John of the Cross describes thus: It is a complete transformation into the Beloved; whereby they surrender each to the other the entire possession of themselves in the perfect union of love, where the soul becomes divine, and, by participation, God, so far as it is in this life (7). So far we have seen the path that the religious has to go along during his mystic-religious progress. Well, many religious though not all experience during this process a set of extraordinary experiences reminiscent in every way of the psychic manifestations of epileptic discharges. We shall attempt then, to mark of the eidetic features of these extraordinary experiences, that is, those elements of the mystic experience which, despite the variety of periods and cultures concerned, always remain the same, in order to compare them with the experiences studied in the previous chapter in the context of partial epileptic seizures. And what are those features? William James (8), in his work The Varieties of Religious Experience, indicates these: ineffability, noetic quality, transiency and passivity. Since then, those four defining features have been repeated, with slight variations, in the different treatises of spiritual theology as those that make up, determine and define the extraordinary mystic experience. Thus, the Dictionnaire de Spiritualit (9) points out these: the characteristic of radical passiveness, idea of totality, acquisition of a knowledge during the mystic experience and the presence during the experience of strong moments and, finally, the transformation brought about by the experiences throughout the individuals whole being. Close attention will show that this last point alone is new with regard to what was summed up by William James. Let us now examine the four essential elements of any extraordinary mystic experience: 1. Ineffability: it is impossible to express in words the sensations perceived in these moments. As James points out, the subject who has had a mystic experience immediately says that it defies expression, that no adequate report of its content can be given in words, that its quality must be directly experienced; it cannot be imparted or transferred to others. (8) From this ineffability, recognized unanimously by religious of all periods, there is derived the peculiar language of mysticism, so full of symbols, metaphors and poetic images. 36 2. Noetic Quality: these mystic experiences, according to James, are states of insight into depths of truth unplumbed by the discursive intellect; they are illuminations, revelations full of significance and importance (8). In this characteristic, the mystic experience verges into that universal phenomenon of human psychology known as intuition. Human understanding may achieve cognition through the gradual mechanism of reason or through a sudden illumination which appears to ones passivity and which imposes itself on the consciousness with force. This is what happens in all mystic experiences, but also in all instances of artistic or intellectual intuition. 3. Transiency: mystic states are always brief and transitory, they cannot last more than a short period of time. They are paroxysmal states of consciousness, appearing and disappearing brusquely and quickly. 4. Passivity: although the onset of these episodes may be brought about by certain techniques of training (asceticism), when the state appears, it takes over our consciousness in a completely automatic way, and our will can do nothing but attend the spectacle unfolding before it. In religious mysticism, this experience, which is beyond the will of the individual, is interpreted a gift from God. Having set out the characteristics of the extraordinary mystic experience, we are now in a position to establish a formal comparison with the corresponding eidetic features mentioned in the previous chapter as definers of psychical experiences of epilepsy. The features found there were: paroxysm, automatism, unusual intensity and strangeness, while here they are: ineffability, noetic quality, transiency and passivity. We can order these elements in any way we think fit, but however much we worry about them, they will remain the same. Indeed, the Mystics passivity towards the mystic phenomenon and the automatism of the epileptic experience correspond exactly. The same may be said for transiency and paroxysm, features that are equally superposable. As for ineffability and the noetic quality of the mystic experience, they express the awesome intensity of the hypersynchronic discharge that is translated into the sensation of strangeness and clairvoyance that is always present during the epileptic experience. We have, then, the same phenomenon in both cases, a psychical phenomenon that suddenly invades the consciousness, imposing itself on it in a completely passive way and with great intensity so that it takes it over completely. During the few moments that this content, be it hallucinatory, cognitive or affective, remains in the awareness, it is accompanied by such a strength of experience that it imposes itself furthermore to such a degree of passivity on the part of the individual that there is nothing that can be done voluntarily to keep it up or reject it, and one can only stand by like a bewildered onlooker as the unheard-of experience unfolds in ones consciousness. The whole experience is so intense, with such vivid affective and intellective contents, that they are strange and ineffable, like bearers of a new meaning that is impossible to explain. 37
3. Acquired Contemplation
Having established the requirements to be fulfilled by an experience in order for it to be considered mystic, and leaving aside the analysis of the different degrees of intensity that it can reach, we must now say a few words about the study of acquired contemplation 2 , acquired in fact, in Saudreaus words, force de mditer 3 , by dint of meditating. So far we have spoken of extraordinary mystic experiences occurring in religious in a spontaneous way, and which usually lead to the conversion with which the mystic process begins. From that moment on, the religious is on a long journey, which, among many other things, includes the learning of a set of methods suitable for triggering the appearance of the experiences in the brain. What started as spontaneous is later achieved by training. Actually, the mystic perfects a set of techniques whereby he is able to set in motion the cerebral mechanisms that make these extraordinary mystic experiences possible. Almost all authors agree as to what these tools for arousing the mystical consciousness are. John White, although he lists a great number of them, ends:
The most systematic approaches, which often require strict observance and discipline, include prayer, yoga, tantra and various forms of meditation. 4
For his part, Aldous Huxley explains the following practices as efficient formul for setting the extraordinary mystic consciousness in motion:
This experience may be triggered in different ways. One method is hypnosis [...]. Concentration, the traditional method of yoga, consists in shutting out everything except a particular point on which ones attention is fixed[...], sensorial deprivation [...], systematic breathing [...], fasting [...], going without sleep [...], taking certain chemicals: Indian soma, peyote or LSD-25... 5
2 A. Saudreau, Contemplation, in M. Viller (ed.), Dictionnarie de Spiritualit [Dictionary of Spirituality] III, cit., p. 2163. 3 Ibid. 4 J. White, Introduccin [Introduction], in id., (ed.), La experiencia mstica [The Mystic Experience], cit., p. 16. 5 A. Huxley, La experiencia mstica [The Mystic Experience], in J. White (ed.), op. cit., pp. 65 ss. 38 So, man has learnt to command a set of techniques whereby he is able to arouse the mystic consciousness that normally lies dormant in him. Of all these we shall briefly examine those that, in our opinion, have been most systematically cultivated, that is to say meditation and music.
3.1 Meditation and Concentration
Mental concentration must surely be the most widely accepted process and the most used in all schools of religion to induce the onset of extraordinary mystic experiences. It is the Orientals who have most thoroughly cultivated the practice of concentration and is one of the most essential aspects of all the different types of yoga. The religious may concentrate on a point in space, on an idea, or on a light in order to achieve illumination. Sri Ramakrishna describes it thus:
Meditate about God, be it a dark place or in the loneliness of the forest, or in the silent shrine of your heart [...]. The easiest way to concentrate the mind is to concentrate on the flame of a candle. [...]. During meditation, the beginner sometimes falls into a sort of sleep, called mystic sleep, forgetting his own person and his surroundings. At such moments he invariably has some kind of Divine vision [...]. In deep meditation, the functions of all the senses cease. The outward flowing of the mind comes to a complete standstill. 6
A particular kind of concentration, used in a very special way in oriental religions, is the use of mantras: the subject spends some hours repeating a single word, considered charged with power, concentrating exclusively on this sound, which has to be uttered aloud for the vibrations to reach the brain and thus afford illumination. Of all mantras, none is so well known or so widely used as the sound om, of whose special effects on the mind, Swami Chidambram assures the following:
Repeat the basic sound that I give you and which will be your word of power, OM. Concentrate on this word, which has existed since the beginning [...]. Concentrate your mind on this pleasant sound, considered the word by which the worlds were created, the root of all language, the aim of the vision. 7
And Ramakrishna, likewise referring to the consequences this mantra has on concentration, states:
6 Ramakrishna, La sagrada enseanza de Sri Ramakrishna [The Sacred Teaching of Sri Ramakrishna], Kier, Buenos Aires, 1957, pp. 123-24 and 126. 7 Quoted by A. van Lisebeth, Perfecciono mi yoga [Perfecting my Yoga], Pomaire, Barcelona, 1968, p. 51. 39
The sound anahata is self-producing and goes on, never ceasing. It is the sound of the pranava (OM). It comes from the Supreme Brahmin and is audible to the yogi. Worldly men cannot hear it. 8
Oriental religions have not been alone in the practice of concentration. In Christianity, too, it has been recommended time and again as a method of achieving illumination. In The Cloud of Unknowing, a major work of English mysticism by an anonymous author, concentration is repeatedly insisted on as a certain way of reaching ecstasy:
Lift up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look the loath to think on aught but Himself. So that nought work in thy wit, nor in thy will, but only Himself. And do that in thee is to forget all the creatures that ever God made and the works of them; so that thy thought nor thy desire be not directed nor stretched to any of them, neither in general nor in special, but let them be, and take no heed to them. This is the work of the soul that most pleaseth God. All saints and angels have joy of this work, and hasten them to help it in all their might. All fiends be furious when thou thus dost, and try for to defeat it in all that they can. All men living in earth be wonderfully holpen of this work, thou wottest not how. Yea, the souls in purgatory be eased of their pain by virtue of this work. Thyself art cleansed and made virtuous by no work so much. And yet it is the lightest work of all, when a soul is helped with grace in sensible list, and soonest done. But else it is hard, and wonderful to thee for to do. Let not, therefore, but travail therein till thou feel list. For at the first time when thou dost it, thou findest but a darkness; and as it were a cloud of unknowing, thou knowest not what, saving that thou feelest in thy will a naked intent unto God. This darkness and this cloud is, howsoever thou dost, betwixt thee and thy God, and letteth thee that thou mayest neither see Him clearly by light of understanding in thy reason, nor feel Him in sweetness of love in thine affection. And therefore shape thee to bide in this darkness as long as thou mayest, evermore crying after Him that thou lovest. For if ever thou shalt feel Him or see Him, as it may be here, it behoveth always to be in this cloud in this darkness. And if thou wilt busily travail as I bid thee, I trust in His mercy that thou shalt come thereto. 9
8 Ramakrishna, op. cit., p. 190. 9 Anonymous, The Cloud of Unknowing, Electronic Edition of MS Harl 674, 2nd Edition, London, 1922, Ch. 3. 40 Concentration, then, on a gentle feeling of affect for God and setting apart any other idea or feeling as a certain formula for achieving the goal of feeling and seeing God as he is. Just like the Oriental mantras, western religious culture has also cultivated the repetition of words or short phrases as an efficient way of reaching illumination: these are the jaculatory prayers, repeated over and over again in the hope of triggering the mystic experience. Perhaps none has been so widely used and repeated throughout Christianity as the famous invocation Jesus, thou Son of David, have mercy on me 10 . The systematic use of this simple sentence, the same one that the blind Bartimus used in the Gospel to call the attention of the Messiah, has its origin in ancient eastern monasticism and has been one of the most enduring formul of Christian contemplative prayer, having been used by countless monks and nuns down the centuries. Here, the strong and powerful word is Jesus. The anonymous author of The Russian Pilgrim tells us how, in his effort to reach the Pauline exhortation of praying without stopping, he discovered one day in the Philocaly, from the mouth of St Simeon, this jaculatory prayer, which allowed him to fulfil the longed-for desire to remain continuously at prayer:
Sit alone and in silence. Bow your head, close your eyes, breathe sweetly and imagine that you are looking at your heart. Send to your heart all the thoughts of your soul. Breathe and say: Jesus, have mercy on me. Say it moving only your lips and say it in the bottom of your soul. Try to put away all other thoughts. Remain calm, be patient and repeat it as often as you can. 11
So, continuous prayer, ceaseless repetition, leads the pilgrim to the hesychastic state 12 , that is, to a state of mind where, all passions absent, absolute quietness and peace are established, to open the way for contemplation. But in Christianity we do not only find the use of jaculatory prayers: those Christians given over wholly to the contemplative life, monks, have cultivated since time immemorial a technique that is extremely reminiscent of the persistent repetition that we have been talking about, that is the reading of the Word, the lectio divina 13 , one of the bastions of Christian monasticism. The lectio of the Word is not just, as one might have first thought, the simple reading from the Bible, but this task assiduously performed by the monk also includes meditatio or ruminatio 14 , a process whereby, having learnt a Biblical text by heart, one then proceeds to ruminate on it:
10 Gospel according to St Mark, Ch 10, v. 47. 11 Anonymous, El peregrino ruso [Strannik, in Russian] , EDE, Madrid, 1987, pp. 52-53. 12 Pelagio and Juan [Pelagius and John], Las sentencias de los Padres [The Sententi of the Fathers], Descle de Brouwer, Bilbao, 1989, p. 47. 13 B. Garca Colombs, La lectura de Dios [The Reading of God], Monte Casino, Zamora, 1986. 14 Ibid., p. 97. 41 Ruminatio consists of two parts: first, repeating frequently, even continuously, a word or text, and then savouring and inwardly assimilating that word. The image of chewing, digestion and inward assimilation is the best possible analogy: to make the Word of God pass not to the head, but to the heart. 15
This rumination, this sort of ceaseless chewing of the cud, or single word or phrase until all its profound meaning is drawn from it, leads to contemplation as expressly stated by Guigo II, prior of the Grande Chartreuse, in his Scala claustralium:
Reading puts as it were whole food into your mouth; meditation chews it and breaks it down; prayer finds its savour; contemplation is the sweetness that so delights and strengthens. 16
We find, then, that persistent mediation on a word and intense concentration on it lead, in both the eastern and western religious cultures, to contemplation and mystic experience. It is not beyond our notice that the use of a verbal formula, whether it is a complete sentence or just a word, in order to produce an extraordinary psychical experience, works by exactly the same mechanism that underlies a reflex epilepsy attack triggered by the repetition of one or more words. Indeed, we saw in the previous chapter while examining the subject of induced reflex epileptic seizures, just how hearing, or even evoking, certain words was one of the stimuli that often trigger this type of attack. Likewise, we said there that such verbal stimuli are more epileptogenic the greater their power to evoke emotions in the patients: they are the affective epilepsies of Bratz and Leubuscher. 17
It is then, exactly the same process that we find in the field of religion: the repetition of a word charged with affective meaning triggers the occurrence of an illuminating experience with the same characteristics as an extraordinary mystic experience. It would seem obvious that techniques of prayer, meditation and intense rumination of a phrase or word, even its simple repetition, methods found in all schools of mysticism, both eastern and western, act as efficient formul for producing ecstatic experiences quite simply because of their capacity for working as stimuli that trigger neuronal hypersynchronies.
3.2. The Use of Music
15 Ibid., p. 98. 16 Guigo II, The Ladder of Four Rungs, electronic edition, Cloister Websites, 2003 17 M. Trimble, Hysteria, hystero-epilepsy and epilepsy, in M.R. Trimble and E.H. Reynolds (eds.), op. cit., p. 193. 42 The other technique universally recognized as capable of evoking extraordinary mystic experiences is music. Indeed, music has been seen cloaked in an aura of magic power in many beliefs and religions since earliest times. It is considered capable of warding off evil spirits and so, in Saturnal rites, cymbals and bells were struck to keep the devils at bay. David, for his part, banished the evil spirit that had possessed King Saul by playing the harp:
You see, sir, how an evil spirit from God seizes you; why do you not command your servants here to go and find some man who can play the harp? then, when an evil spirit from God comes on you, he can play and you will recover. And whenever a spirit from God came upon Saul, David would take his harp and play on it, so that Saul found relief; he recovered and the evil spirit left him alone. (1 Samuel 16, 15 and 23).
But it does not only drive out evil spirits. Music also has the power of drawing the soul towards Godhead, bringing ecstatic experiences about in it. In the Bible, we find a narration where Elisha, in order to prophesy as requested by the kings of Israel, Edom and Judah, first asks for the presence of a musician to help him achieve illuminating ecstasy. This significant description, which is highly suggestive of a musicogenic seizure, is to be found in the Second Book of Kings:
But the king of Israel said to him, No; the LORD has called us three kings out to put us at the mercy of the Moabites. As the LORD of Hosts lives, whom I serve, said Elisha, I would not spare a look or a glance for you, if it were not for my regard for Jehoshaphat king of Judah. But now, fetch me a minstrel. They fetched a minstrel, and while he was playing, the power of the LORD came upon Elisha and he said...[our italics] (2 Kings 3, 13-15).
We see how, thanks to the effect of music, Elisha achieves illumination and the power of the LORD came upon [him]. Likewise, the Greeks recognized this capacity of music to bring on ecstatic experiences and that it was actually an important in facilitating revelation, in both Orphic and Dionysiac mysteries. We offer below some examples from different classical Greek authors of references to this property of music:
One has in ones hands resonating flutes superbly worked and fills the air with melodies plucked out with ones fingers, with ominous chords that release frenzy (schylus, fr. 71). 18
18 G. Colli, La sabidura griega [Greek Wisdom], Trotta, Madrid, 2 1998, p. 59. 43 So then, his melodies, whether played by the best musician or the most mediocre flautist, are the only ones that, being Divine, have the power to capture the spirit and show who has need of the Gods and of initiations (Plato, Banquet, 215 B.C.). 19
By means of music I soared up to the empyreum over the world (Euripides, Alcestis, 962- 72). 20
In the Western Christian Church, it would be Ambrose of Milan who was to introduce the custom, already working in Byzantium, of setting the psalms to musical accompaniment. But it was his great disciple, St Augustine, who would speak time and again of the great power that music exercised on the spirit and of its power to arouse mystical experiences. Since he was first converted, Augustine had experienced, on hearing canticles, that delightful and extraordinary effect that in mysticism is known as the gift of sweet tears and which, from the epileptological point of view, suggests musicogenic seizures with automatic weeping:
How much I cried too when I heard the hymns and canticles sung in your praise in church! How their gentle sound moved me with force and aroused me to devotion and tenderness! Those voices played on my ears and inspired emotions of piety, which made me cry copious tears, which made me very happy. 21
A little later we find the Bishop of Hippo, in the middle of his inner struggle, trying to decide whether it would be better to drive music out of the Church because of the joy and worldly bonds that it supposed, or to keep it because of its obvious effect of facilitating spiritual experiences:
So I am doubting between the harm that the delight of hearing singing can bring about, and the usefulness that from experience I know it can have, and I am more inclined (but without passing irrevocable or definite sentence) to approve of the custom of singing introduced in the Church, so that through that joy and pleasure received by the ears, the weakest spirit might be aroused and acquire the taste for piety. 22
19 Ibid., p. 75. 20 Ibid., p. 137. 21 St Augustine, Confesiones [Confessions], Plaza y Jans, Barcelona, 1961, p. 346. 22 Ibid., pp. 442-43. 44 More explicit, if that is possible, is the Pseudo-Dionysius, that great 5th-century mystic who had so much influence on mysticism after him, who, speaking of that power of music to awaken the mystic consciousness, says:
The sacred canticles, which sum up the holiest truths, have prepared our spirits serenely so that we may be at one with the mysteries that we are to attend, for they have made us attune to God. They set us in harmony not only with Divine realities but also with ourselves and others, so that we can form a homogeneous choir of holy men. 23
It would therefore seem obvious that music awakens states of consciousness in which there appear intense experiences with a religious content, experiences that, from the point of view of epileptology, bear a clear correspondence with the musicogenic epileptic seizures described in the previous chapter. Together with music, we could add still more varied situations just as likely to trigger mystical experiences and which have long been used to that end, such as the use of substances acting on the central nervous system, including incense and other aromatics, dancing, certain kinds of light, especially coloured and flashing light, the uttering aloud of words, etc. They all have something very important in common, their rhythmic and repetitive nature. It would seem, then, that our brain is prepared to respond to these reiterative stimuli by means of the hypersynchronic firing of neuronal circuits, or with a state of mystic consciousness, which is the same. With acquired contemplation, we can consider the section on extraordinary mystical phenomena finished. Throughout it we have seen that time and again these experiences are typified by such features as passiveness, the extraordinary experiential intensity with which they are lived through (a feature conferring ineffability on them), the extremely vivid impression of acquiring certain knowledge and, finally, transiency. Close attention will reveal that exactly the same phenomenological features are present in the psychical manifestations of partial epileptic attacks: paroxysm, automatism, a marked intensity of awareness giving the epileptic experience the characteristic of something extraordinary and beyond normality, the impression of clairvoyance, etc.
23 Psuedo-Dionysius the Areopagite, op. cit., p. 212. 45
3
SOME LEADING CHRISTIAN MYSTICS
Up to now we have reviewed the extraordinary phenomena of the mystic process and compared them with the psychic symptoms of partial epileptic seizures. We have seen that the same psychic experiences are lived through in both cases: flashes of emotion, cognitive bursts of intuition and certainty, blazes of impulsion. Now is the time to see how such experiences are recorded in the doctrinal writings and biographies of different Christian mystics. It was difficult to decide whether it would be better to set out those experiences according to content, that is, dealing first with hallucinations, then with affective disturbances to continue with cognitive ones, or perhaps order them by authors. The first option would afford a better description of each of the psychic symptoms analysed, while the second has the advantage of allowing us to deal better with the different and varied psychical manifestations occurring in each mystic, that is to give a clearer idea of the clinical pattern of each religious. From the description of the varied sets of symptoms, one consequence will be immediately clear: for such a characteristic syndrome and one in which such varied psychical manifestations are present, from the medical point of view, the most appropriate diagnosis is one of epilepsy. Before starting our review author by author, we should point out an interesting coincidence that may surprise readers familiar with our previous study, Mstica y depresin: San Juan de la Cruz 24 : the mystics dealt with here, with such varied psychical symptoms, are practically the same ones shown to be suffering from endogenous depression in that study. The fact that these religious have been considered first endogenous depressives and later epileptics should not surprise us, however, for, as we saw when we dealt with the clinical treatment of epilepsy, one of the frequent symptoms of this illness is an affective experience of great sadness which, when repeated, is a clinical pattern in every way similar to that of endogenous depression. It is even possible for these depressive phases to alternate with opposing ones of joy and expansiveness, becoming in all ways similar to bipolar disorders. In such cases, as Henri Ey says, manic depressive states can replace epileptic states. 25
24 J. lvarez, Mstica y depresin: San Juan de la Cruz [Mysticism and Depression: St John of the Cross], Trotta, Madrid, 1997. 25 Mentioned by H. Ey, tudes psyschiatriques III [Psychiatric Studies III], Descle de Brouwer, Paris, 1954, p. 571. 46 The mystics in question, as well as the affective experiences mentioned, will also show the whole range of symptoms that we have been pointing out as characteristic of epilepsy: crises of depersonalization or derealization, more or less complex visual and auditory hallucinations, autoscopy, intense and disconcerting attacks of anguish compatible with panic attacks, experiences of dj vu and other paramnesias, psychical manifestations with a cognitive content such as flashes of intuition imposing themselves on the consciousness with tremendous force, together with the impression of absolute truth, vivid suicidal impulses, etc.
1. St Paul (10?-65 A.D.)
There are many passages in the Bible where epileptic phenomena appear in more or less larvate forms, but in the Second Book of Kings we find what is without a doubt a clear case of a partial epileptic seizure of musicogenic origin. The episode in question is the one referred to earlier in which Elisha, in order to prophesy as requested by the kings of Edom, Judah and Israel asks for the presence of a minstrel, who, with his melodies, helps him to achieve ecstasy. Now, regarding the presence of epilepsy in the Bible, a case standing out from all the others is that of St Paul, the Saul of the Acts of the Apostles. Indeed, since Jean Martin Charcot described St Paul as an epileptic over a hundred years ago, there has been no shortage of scientific studies along the same lines: all of them underline the epileptic nature which from the neurobiological point of view may be ascribed to the visions and ecstasies of the apostle from Tarsus. 26 For a recent study, let us see what P. Vercelletto maintains:
The Apostle Paul suffered from a chronic illness. Epilepsy seems the most probable hypothesis. Certain passages in the Pauline epistles refer to facial contortions, both sensitive and motor, occurring just after an attack of ecstasy. 27
The epileptic phenomena in St Paul are described quite clearly in the Bible. St Luke gives a first description of them in the Acts of the Apostles:
While he was still on the road and nearing Damascus, suddenly a light flashed from the sky all around him. He fell to the ground and hard a voice saying, Saul, Saul, why do you persecute
26 Among others, the following scientific papers may be consulted concerning epilepsy in St Paul: E. Foote-Smith and L. Bayne, Joan of Arc, in Epilepsia 32 (1991), pp. 810-15; P. Vercelletto, Saint Paul disease. Ecstasia and ecstatic seizures, in Rev. Neurol. (Paris) 150 (1994), pp. 835-39; D. Landsborough, St Paul temporal lobe epilepsy, in J. Neurol. Neurosurg. Psychiatry 50 (1987), pp. 659-64; E. Foote-Smith and T.J. Smith, Emmanuel Swedenborg, in Epilepsia 37 (1996), pp. 211-18. 27 P. Vercelletto, art. cit., p. 835. 47 me? Tell me; Lord, he said, who you are. The voice answered, I am Jesus, whom you are persecuting. But get up and go into the city, and you will be told what you have to do.[...] Saul got up from the ground, but when he opened his eyes he could not see; so they led him by the hand and brought him into Damascus. He was blind for three days, and took no food or drink. (Acts 9, 3-9).
An intense and sudden light flashing and throwing him to the ground, and a voice that persuades him to change the direction of his life in an instant, together with the neurological symptom of blindness, are the main semiological elements of this seizure. We can get some idea of the force with which Saul must have lived this experience, with visual hallucinations in the form of phosphenes and hallucinatory dialogues, from the fact that, from the moment of the famous vision on the road to Damascus onwards, the man who up to then had made the persecution of Christians the basic meaning of his life was thenceforth to devote all his efforts to defending and spreading Christianity. It would be Paul himself who was to complete the description of his probable epilepsy. He did this in his Second Letter to the Corinthians. We refer to that charming passage in which, convinced that he has no reason to be considered less than the other apostles who boast of their own merits, he too dares to presume of his own ecstasy:
I am obliged to boast. It does no good; but I shall go on to tell of visions and revelations granted by the Lord. I know a Christian man who fourteen years ago (whether in the body or out of it, I do not know God knows) was caught up as far as the third heaven. And I know that this same man (whether in the body or out of it, I do not know God knows) was caught up into paradise, and heard words so secret that human lips may not repeat them. (2 Corinthians 12, 1-4).
The intensity of the experience of this attack of ecstasy is summed up well in the ineffability of the words that the Apostle heard, which are so strong and so rich in content that human lips may not repeat them.
2. St Augustine of Hippo (A.D. 354-430)
St Augustine, considered the greatest of the Fathers of the Church 28 , was born at Tagaste in the year 354 and died in the city of Hippo, of which he was bishop, after seventy-six years of very intense and fecund life. The expert on patristics B. Altaner has said this of him:
28 M.F. Sciacca, St Augustine, in V. Bompiani (ed.), Diccionario de autores I [Dictionary of Authors I], Hora, Barcelona, 1992, p. 26. 48
What Origen was for the theological science of the 3rd and 4th centuries, Augustine was in a much more lasting and efficient way for the whole life of the Church in all later centuries [...] He was the great artificer of western culture in the Middle Ages. 29
Like Paul, he was one of humanitys most outstanding figures and, again like Paul, he shows significant evidence of having been an epileptic. And why do we think this? In the first place, St Augustine describes in his works the psychical phenomena occurring during ecstasy with an accuracy and detail that no author had offered before and, indeed, his classification of the mystic visions as corporal, imaginary and intellectual has remained alive in spiritual theology down to the present. But we also have available biographical data that suggest that the great African bishop may have suffered from epileptic fits throughout his life. Let us first remember the important role played by music in inducing and evoking extraordinary religious experiences. Indeed, referring to his own experience, Augustine describes sudden fits of weeping, accompanied by intense joy, which for his passiveness and their intensity are totally reminiscent of musicogenic epileptic seizures:
How greatly did I weep in Thy hymns and canticles, deeply moved by the voices of Thy sweet-speaking Church! The voices flowed into mine ears, and the truth was poured forth into my heart, whence the agitation of my piety overflowed, and my tears ran over, and blessed was I therein. 30
Notwithstanding, when I call to mind the tears I shed at the songs of Thy Church, at the outset of my recovered faith. 31
These paroxysms of sweet weeping passively and automatically induced by music in St Augustine lead us to think in terms of reflex seizures. But there are not only musicogenic seizures in St Augustines life. In his Confessions, we also find signs of other types of epileptic discharge. So, in the famous scene of his conversion, which took place when he was with Alipius in the garden of his house in Milan, he offers us the description of what would seem to be a psychomotor attack. Feeling very excited and full of inner turmoil because of the intense pressure he had been subjecting himself to over the past few months in search of his definite conversion, this extraordinary thing happened to him:
29 Mentioned by G. Reale and D. Antiseri, Historia del pensamiento filosfico y cientfico I [History of Philosophic and Scientific Thought], Herder, Barcelona, 1988, p. 379. 30 St Augustine, Confessions, electronic edition, New Advent Catholic Supersite, Barclona, 1961, book 9, chapter VI, section 14. 31 Ibid., book 10, chapter XXXIII, section 50 49
Finally, in the very fever of my irresolution, I made many of those motions with my body which men sometimes desire to do, but cannot, if either they have not the limbs, or if their limbs be bound with fetters, weakened by disease, or hindered in any other way. Thus, if I tore my hair, struck my forehead, or if, entwining my fingers, I clasped my knee, this I did because I willed it. But I might have willed and not done it, if the power of motion in my limbs had not responded. 32
Although the niceties that St Augustine uses here to distinguish between will as a way of wanting, on the one hand, and as a decision-making function on the other, tend to obscure the facts rather than clear them up, he would seem to be describing an attack involving a storm of involuntary movements, which points to a psychomotor seizure. But he goes on to add, as though continuing his description of the same episode, other extraordinary psychical manifestations happening at the same time as the motor seizure and which are an even stronger indication of a partial epileptic attack:
But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out [...] I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, "Take up and read; take up and read." So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book of St Pauls Epistles, and to read the first chapter I should light upon. 33
This experience, tears flowing automatically together with the hallucination of a voice interpreted as being of heavenly origin, contains two of the symptoms typical of ecstatic epileptic attacks. The words I do not know how or in what posture I lay added by St Augustine here are more evidence of an alteration of consciousness, also typical of epileptic seizures.
3. Hildegard of Bingen (1098-1179)
32 Ibid., book 8, chapter VIII, section 20. 33 Ibid., book 8, chapter XII, section 28. 50 Hildegard of Bingen is, without a doubt, one of the leading figures of German mysticism. This 12th-century Benedictine nun, who achieved great renown in her lifetime, corresponding with popes and emperors, was to exert great influence on monastic circles in the centuries after her death. Though frail of health, she was endowed with a formidable personality. She stood out especially as a mystic writer and composer of music. She was born in the German town of Bermesheim in 1098. The daughter of noble parents, she was entrusted at the age of eight to the Benedictine nuns at Disibodenberg, near Bingen. In 1136, on the death of her beloved Jutta, who had always been her spiritual mistress, she was appointed magistra (abbess) of the convent. Four hundred years before the great Teresa of vila was to do the same, she devoted herself to the founding of new monasteries of her order, something unheard of in a woman of her day. She founded communities at Rupertsberg and Eibingen, where she died on the 17th September 1179. She set out her mystic experiences both in her religious writings and in her musical compositions. Outstanding among the former are the Liber vit meritorum, the Liber divinorum operum and, more especially, the Scivias 34 , in which she narrates her visions and explains why she gave the book its name:
In a vision, I understood that the first book of my visions would be called Scivias, because it is through the path of living light that it has come about. 35
She was a woman who was exceptionally gifted for music and she composed many scores of a religious nature which she herself attributed to Divine inspiration, which explains why she called them Symphonia harmoni clestium revelationum. She conceived the universe as a great symphony, just like the human soul, on which, in her Liber vit meritorum, she says: Anima hominis symphoniam in se habet et symphonizans est. 36
It is not by chance that the titles of her works, both literary and musical, refer to supernatural visions and revelations. Indeed, from beginning to end, Hildegards life was punctuated with extraordinary experiences that seem to have the characteristics of intensity, passivity and paroxysm normal in partial epileptic attacks. The remarkable fact that these psychical phenomena began to show at the age of three obliges us to rule out other possible psychogenic process and lead us to think even more in terms of epilepsy. She herself tells us that it was at that early age when she began to have simple visual hallucinations in which she saw many lights. She also says that she spoke innocently with
34 Hildegard of Bingen, Scivias: Conoce los caminos, Trotta, Madrid, 1999. 35 M. Scharader, Sainte Hildegarde de Bingen, in M. Viller (ed.), Dictionnaire de Spiritualit VII [Dictionary of Spirituality VII], Beauchesne, Paris, 1969, p. 513. 36 Ibid., p. 514. 51 everybody about here experiences until, at about fifteen, she realized how overwhelmed people were by the content of her conversation:
I was born in those days and my parents in their inspiration offered me to God, and at the age of three I saw such a great light that my soul was beside itself, but because of my tender years I could not reveal anything about my visions. However, when I was eight, I was taken to a spiritual conversation with God and until the age of fifteen I saw many things and spoke spontaneously about them, and those who heard me were amazed. 37
From then on she shared this delicate and peculiar information with nobody but her spiritual mistress, Jutta. These visions were with her throughout her life, as she herself says in a letter to Sigebert of Gembloux:
Since childhood, when I still had no strength in my bones, in my nerves and veins, up to the present, when I am over seventy, I have contemplated this vision of my soul. And my soul ascends in this vision following Gods wishes, right up the height of the firmament and very varied atmospheres, and extends to many towns and villages far from me, in immense countries and regions [...] And I do not perceive this with my outer ears, or in the thoughts of my heart, or through any of the five senses. 38
Having told us that her visions do not occur through the senses and are not present in the outer visual field, but take place in the inner consciousness, she goes on to explain the characteristics of the vision that she experiences:
However, the light that I see is not physical, but infinitely clearer than the shining of the sun [...]. What I see and learn in this vision remains in my memory for a long time, so I remember what I have seen and perceived. I see it and hear it, and I know that I know it at that very moment, I possess it in an instant. 39
Once again, in this description we find the intensity and strength of an epileptic discharge: light infinitely clearer than the shining of the sun, immediate learning of an extremely vivid intuitive knowledge that is engraved in the memory with indelible force. Furthermore, however,
37 J.P. Migne, Patrologi CXCVII, Petit Montrouge, 1855, pp. 102-103. 38 Mentioned by M. Buber, Confessions extatiques [Ecstatic Confessions], ditions Grasse & Fasquelle, Paris, 1995, p. 64. 39 Ibid., p. 64. 52 Hildegard mentions expressly the phenomenological feature that Schmidt considers central to and defining of the epileptic aura: instantaneousness. 40
This religious speaks repeatedly of these visual hallucinations that she had experienced since childhood in a completely passive way, and of the great intensity of the dazzling light coming from the sky and that suddenly floods her whole brain:
In the year 1141 of the incarnation of Jesus Christ, the Word of God, when I was forty-two years and seven months old, a burning light coming from heaven appeared in my mind. Like a flame which does not burn but rather enkindles, it enflamed my heart and my breast, just as the sun warms something with its rays. 41
In short, the visions experienced by Hildegard started at such an early age and include some characteristic phenomena that, for an interpretation arrived at from a neurophysiological angle, no process other than epilepsy may be considered.
4. The Blessed Angela of Foligno (1245?-1309)
And what can be said of Angela of Foligno, the blessed Italian in whose biography we shall come across so many visual and auditory hallucinations, joyful ecstasies alternating with sudden depressive dysthymia, fits of depersonalization, panic attacks, etc.? She was born at Foligno, an Italian city where she lived with her mother, her husband and her eight children until she was forty-two. Like so many other mystics, Angela changed the direction of her life suddenly just when she was nel mezzo del cammin della sua vita (halfway through her life). 42 At that age she went through one of those intense ecstatic experiences that we shall find so often repeated in her Memorial. She herself tells us in the ninth of the twenty-six steps comprising the work:
I was instructed, illumined, and shown the way of the cross in the following manner: I was inspired with the thought that if I wanted to go to the cross, I would need to strip myself in order to be lighter and go naked to it. This would entail forgiving all who had offended me, stripping myself of everything worldly, of all attachments to men and women, of my friends and relatives, and everyone else, and, likewise, of my possessions and even my very self.
40 H. Ey, op. cit. III, p. 545. 41 Hildegard of Bingen, Scivias, Bear and Company, Santa Fe, 1986, p. 2 42 Dante Alighieri, La Divina Commedia [The Divine Comedy], BAC, Madrid, 1965, p. 21. 53 Then I would be free to give my heart to Christ from whom I had received so many graces, and to walk along the thorny path, that is, the path of tribulations. 43
Having decided to start a new life, she sought counsel from Brother Arnold, a Franciscan monk working as the bishops chaplain and who from then on would be the blessed ladys spiritual director and biographer. Indeed, to Angelas dictation, Brother Arnold was to write down the spiritual and mystic journey of his pupil, from her conversion up to the heights of mystic union: this is the Libro della Vita, ordered in twenty-six passages, or steps. Her mother, her husband and her eight children were unable to understand what had happened. In under three years, they would all be dead. Free of these affective bonds, she began a new life: she disposed of all her goods and, attracted by the life of poverty of the Franciscan tertiaries, she joined them. From the very moment of her conversion, she began to have visions, some consoling, others painful, the former being doubtless more frequent:
In the fourteenth step, while I was standing in prayer, Christ on the cross appeared more clearly to me while I was awake, that is to say, he gave me an even greater awareness of himself than before. He then called me to place my mouth on the wound in his side. It seemed to me that I saw and drank the blood, which was freshly flowing from his side. His intention was to make me understand that by this blood he would cleanse me. And at this I began to experience a great joy, although when I thought about the passion I was still filled with sadness. 44
These ecstatic visions were accompanied by the characteristic passivity of epileptic experiences and were experienced with such force that they were never forgotten, so whenever she recalled them, she would relive the bliss and knowledge that they entailed:
Once I was in the cell, where I had enclosed myself for the Great Lent. I was enjoying and meditating on a certain saying in the gospel, a saying which I found of great value and extremely delightful [...]. Immediately I was led into a vision and I was told that the understanding of the Epistle is something so delightful that if one grasped it properly, one would completely forget everything belonging to this world. And he who was leading me asked me: Do you want to have this experience? As I agreed and ardently desired it, he immediately led me into this experience. From it I understood how sweet it is to experience
43 The Book of the Blessed Angela of Foligno in Complete Works, Paulist Press, Mahwah, New Jersey, 1993, p. 126 44 Ibid., p. 128. 54 the riches of God and I immediately and completely forgot the world [...]. I opened my eyes and felt an immense joy from what I had seen, but also great sorrow at having lost it. Recalling this experience still gives me great pleasure. From then on I was filled with such certitude, such light and such ardent love of God that I went on to affirm, with the utmost certainty, that nothing of these delights of God is being preached. Preachers cannot preach it; they do not understand what they preach. 45
On other occasions, Angela adds interesting details about the neurological symptoms accompanying the seizures, which lends even more weight to the idea that they are of an epileptic nature, as in this new example, where the attack is accompanied by aphasia:
One time, I was inspired and drawn to meditate on the delights one experiences in contemplating the divinity and humanity of Christ. From it I received the greatest consolation I had yet experienced. It was so great that for most of that day I remained standing in my cell where I was praying, strictly confined and alone. My heart was so overwhelmed with delight that I fell to the ground and lost my power of speech. 46
Alongside blissful ecstasies, she also describes experiences with an intensely painful content, often inexplicable feelings of guilt taking over her consciousness in a paroxysmal and automatic manner, and which alternate with equally intense sensations of joy for no apparent reason. It is just what we saw when dealing with partial epileptic seizures, in which there were automatically alternating affects of joy and sadness:
Once when I was meditating on the great suffering which Christ endured on the cross [...]. And then such was my sorrow over the pain that Christ had endured that I could no longer stand on my feet. I bent over and sat down; I stretched out my arms on the ground and inclined my head on them. Then Christ showed me his throat and arms. And then my former sorrow was transformed into a joy so intense that I can say nothing about it. This was a new joy, different from the others. I was so totally absorbed by this vision that I was not able to see, hear or feel anything else. My soul saw this vision so clearly that I have no doubts about it, nor will I ever question it. I was so certain of the joy which remained in my soul that henceforth I do not believe that I will ever lose this sign of Gods presence. 47
45 Ibid., p. 130-31. 46 Ibid., p. 131. 47 Ibid., p. 145 55 The italics are ours, and are there to underline the sudden change from a feeling of depression to the opposing one of expansiveness. No more concise a description could be given of this alternating of grief and joy characteristic of epilepsy: And then my former sorrow was transformed into a joy so intense... Angela goes on to say that during the experience she was not able to see, hear or feel anything else, referring to the disturbance experienced in her consciousness, with the consequent inability to react to her surroundings.
5. John Tauler (1300-61)
The German John Tauler, probably the writer with the greatest influence on the mysticism of the Spanish Golden Age 48 , is another religious in whom we detect such a varied and polymorphic psychopathology that we immediately think in terms of partial epileptic seizures. Hardly anything is known of his life. Practically all that is known for certain is the date of his death, as it was engraved on his tombstone: In the year of Our Lord 1361, on the 16th day of the month of June, the feast of Saints Cyricus and Julietta, our brother John Tauler died 49 , aged about sixty. At fifteen, he joined the Order of Preachers and was a disciple of Eckhart at the Dominicans Studium Generale in Cologne, where a fellow disciple was the Blessed Henry Suso. Despite the lack of biographical information, sufficient evidence exists to lead us to believe that the Strasbourg mystic suffered from paroxysmal attacks in which he experienced blissful ecstasy, but also sudden sadness and anguish, an indication of epileptic discharges. We shall begin with the experiences of bliss:
Once when he was weeping bitterly, two angels appeared to him to console him, whereupon he said unto the Lord: No consolation do I seek, my God, enough it is for me to keep the place where you, Lord, dwell in my soul, so that nothing may appear in it. When he had said this, he was completely surrounded by so much light that it cannot be described in words. 50
48 Regarding this major influence of the Rhinish mystic on Spanish mysticism, we refer readers to such complete studies as that of B. Garca Rodrguez, entitled Taulero y San Juan de la Cruz [Tauler and St John of the Cross], in Vida Sobrenatural [Supernatural Life] 50 (1949), pp. 49-62, and 51 (1950), pp. 423-36; J. Orcibals monograph San Juan de la Cruz y los msticos renano-flamencos [St John of the Cross and the Rhineland-Flemish Mystics], FUE, Salamanca, 1987; and P. Groults Los msticos de los Pases Bajos y la literatura espaola del siglo XVI [The Mystics of the Low Countries and Spanish Literature in the 16th Century], FUE, Madrid, 1976. 49 P. Groult, op. cit., p. 93. 50 J. Tauler, Instituciones. Temas de oracin [Institutions. Matters for Prayer], Sgueme, Salamanca, 1990, p. 43. 56 On another occasion, when giving details of the qualities of the sublime light perceived in this state, he sums up precisely the eidetic features proper to epileptic discharges, that is intensity, passivity and their paroxysmal nature:
In short, that shining light (if thus it must be called), because of its incomprehensibility and our blindness, could also legitimately be called darkness or mist. But is momentariness, suddenness and brevity is a result of its nobility and of our smallness, and of the workings of our understanding, whose capacity it quite beyond, for while our understanding tries to take it in, it suddenly takes flight. 51
As usual, alongside these experiences of bliss, there are those of intense purifying anguish, which also have the features of a comitial attack:
God gives yet another myrrh with a much more bitter taste: inner anguish and darkness. Sufferings that consume the body, the blood and the whole being of those who experience them fully. Inner works are even capable of changing the hue of the face much more than anything applied to the outside, for God visits on us horrible temptations, extraordinary, exceptional and unheard-of ordeals that are only known and understood by those who suffer from them. 52
Here we find the same ineffability that characterizes the ecstatic experiences, but applied to inexplicable affects of grief: extraordinary, exceptional and unheard-of ordeals that are only known and understood by those who suffer from them. Like so many other mystics, Tauler speaks of suffering alternating suddenly, automatically and for no apparent reason with experiences of bliss and joy:
Later, when Our Lord had prepared this man with unbearable oppression, for this prepares him much better that all the practices available to all men, the Lord comes and leads this soul to the third degree. There he removes the veil from his eyes and reveals the truth to him. At that moment, the sun bursts out shining, putting his grief completely to flight. Anguishes, miseries, calamities, all are dissipated and he seems to pass from death to life. 53
51 Ibid., p. 145. 52 Ibid., p. 238. 53 Ibid., p. 293. 57 Again the sudden and paroxysmal change of mood At that moment, the sun bursts out shining, [...] and he seems to pass from death to life from suffering to bliss. Just what happens in partial epileptic discharges, with the alternation of depressive and expansive feelings.
6. The Blessed Henry Suso (1295-1366)
Unlike John Taulers life, of which little is known, his compatriot Henry Susos is recounted in a biography written by one of his disciples, Elisabeth Stagel, and retouched by Suso himself at the end of his life, and which can therefore almost be considered an autobiography. He was born into a noble family at the end of the 13th century at Uberlingen, a village on the shore of Lake Constance. At the age of thirteen, he entered the local Dominican monastery, where he did the noviciate and basic studies of Philosophy and Theology. Around 1325, he was sent to the Studium Generale in Cologne to finish his studies of Theology. There he met John Tauler, both of them being disciples of Eckhart. At the beginning of his conversion, it came to pass that one day, the feast of St Agnes, your servant returned to the choir after the midday meal. He was alone, on the last level of the nave. At the time he was suffering deeply, for an irksome grief oppressed his heart. He was there, with nobody near, when his soul was suspended in his body, or outside it. He saw and heard what no tongue is capable of expressing:
What he beheld had no manner at all of being and yet it afforded a pleasure like that he could experience on beholding everything. His heart was full of wishes and, nevertheless, all his wishes were fulfilled. The Brother Preacher did nothing but behold this shining brightness, completely forgetting himself and his surroundings. Was it day or night? He did not know. It was as though he was in a manifestation of the sweetness of eternal life, with the sensation of rest and silence that one must experience in that life. 54
Here we have the young Suso steeped in an amorphous state of blissful ecstasy, unable to say exactly whether it is happening inside or outside his body, which strongly suggests an experience of autoscopy in which the ego is taken outside the body, and during which he only perceives a shining brightness that brings his bliss to a climax, while satisfying all the desires in his heart. Previous pains have disappeared as if by magic. What he went through was of such a nature and intensity that he was made to see and understand what no tongue could express. Again, all the signs of the psychical experiences of an epileptic discharge.
54 H. Suso, uvres mystiques I, Lecoffre, Paris, 1899, pp. 16-17. 58 That said, Susos works contain many other examples of experiences with similar characteristics to this one occurring throughout his life, some blissful, some grievous, all of them strongly suggestive of partial hypersynchronic paroxysms, both for their vivid intensity and for the automatic way in which they take over his consciousness. Especially frequent are those concerning ecstasy accompanied by auditory hallucinations or pseudo-hallucinations:
One day round about then, when your servant was having his morning meal in the refectory, he heard inside himself a gentle melody and his heart straight away felt possessed. While the morning star rose over the horizon, the voice uttered sweet and sonorous words inside him: Stella Maria maris hodie processit ad ortum. This song that he was hearing was so sweet and so spiritual that his soul felt itself transported, and he began to sing with joy. 55
One day around Shrovetide [...], angelic spirits suddenly began to intone the beautiful prayer: Illuminare, illuminare, Jerusalem, etc. and this singing resonated in a wonderful and sweet way in the bottom of his soul. When the angels had been singing for some time, his soul was overflowing with joy, and his body, weakened by the excitement, could no longer bear so much bliss and burning tears welled up from his eyes. 56
Likewise, he reports manifestations with a content of grief, where a sudden and intense moral suffering automatically invades his consciousness. Like so many mystics, Suso also presents a pattern of experiences of grief suddenly alternating with corresponding ones of bliss, no apparent cause existing for either, nor for the rapid changes:
When You leave me, my soul feels like a sick man who has lost all taste and for whom all seems bitter. The body feels slothful, the spirit weighed down, inwardly my heart seems hardened and outwardly I am steeped in a profound sadness. Everything I see, everything I hear is to my disliking, even those things containing goodness, for I have lost the ability to measure my conduct [...]. But, Lord, when the bright morning star rises in the middle of my soul, then all grief is gone, the darkness disperses, and with the light, joy takes over. Then my heart smiles, my spirit is renewed and my soul is jubilant; I bathe in joy and everything around me speaks of You [...]. The soul is so inundated with brightness, truth and sweetness, that it forgets its pains and fatigues, the heart feels free and ready for contemplation, the tongue prone to speak with eloquence and the body ready for any task [...].Oh, Lord, might I
55 Ibid., p. 29. 56 Ibid., p. 31. 59 be given the power to remain thus for a long time! For, often everything disappears in an instant and again I feel completely abandoned and stripped of everything. 57
Again, the sudden and inexplicable succession of states of bliss alternating with states of sadness, so characteristic of partial epileptic attacks, like fits with an alternation of the depressive and manic phases of manic depression, or bipolar disorder. Indeed, this quotation from Suso is doubtlessly a precise and polished description of the exaltation experienced by all the psychical faculties during the manic phase: an expansive mood with euphoria and affects of bliss, extreme sureness of oneself to take on and carry out any task, a heightened feeling of self-esteem, and so on.
7. St Ignatius of Loyola (1495-1556)
St Ignatius of Loyola is not normally included among that select group of Spanish mystics who always appear together crowning the Spanish Golden Age: Francisco de Osuna, Friar Luis of Len, St Teresa of vila, St John of the Cross and others. Yet, he represents one of the highest points of 16th-century Spanish mysticism. It may be because his mystical writings have not won any literary recognition on a par with those of St Teresa of vila or St John of the Cross. Be that as it may, his Autobiography, though written in a rough and coarse style, with the over-use of infinitives typical of people who grow up speaking Basque, does however possess surprising force and beauty. To our way of thinking, it is one of the most beautiful documents of spiritual literature of the 16th century. He was born in Loyola, a village in the province of Guipzcoa, probably in 1495, although the exact date of his birth is unknown. igo (his original name) himself accurately sums up the first part of his life in a few words:
Up to his twenty-sixth year he was a man given to worldly vanities, and having a vain and overpowering desire to gain renown, he found special delight in the exercise of arms. 58
At that age he was wounded by the French in the siege of Pamplona, after which the course of his life changed drastically. One winces at the thought of the courage and fortitude with which he bore the suffering of the various medical butcherings he voluntarily underwent in the attempt to recompose his sorely afflicted leg. He himself brings it out as an example of vanity and youthful arrogance:
57 Ibid., pp. 66-67. 58 A Pilgrims Journey. The Autobiography of Ignatius of Loyola, The Liturgical Press, Collegeville, Minnesota, 1991, p. 7. 60
And being in Pamplona some twelve or fifteen days, they transported him on a litter to his home country. His condition was serious and the physicians and surgeons, summoned from many places, agreed that the leg should be broken again and the bones reset. [...] The butchery was repeated and during it, as in other such operations that he had undergone before and would later undergo, he never uttered a word, nor did he show any sign of pain other than clenching his fists. 59
While convalescing from the serious illness, which kept him on his back in bed, and for a lack of other more interesting works, he was given the Vita Christi of Ludolf of Saxony, better known as Ludolf the Carthusian, and a book of the lives of saints in Spanish. As has traditionally been maintained, the man who had been dreaming up to then of being a worthy hero in the service of the Emperor would thenceforth become, because of those religious readings, just as much a hero a greater one perhaps but in the service of the King of Heaven. For us the explanation of the religious readings as the origin of his sudden and definite conversion is not enough. Indeed, it does not seem that the sudden change of course undergone by Ignatiuss life could have been a gradual process established by the reading of texts. On the contrary, everything points to an event that took place suddenly and instantaneously. Let us not forget that while he was still convalescing, Ignatius made an explicit confession of wanting to remain in this world, for which he considered it absolutely necessary to rid himself of the hideous spectacle offered by his leg:
When the bones did knit together, the one below the knee rested on top of the other, so that the leg was shortened and the bone so protruded that it made an unsightly bump. Because he was determined to make a way for himself in the world he could not tolerate such ugliness and thought it marred his appearance. Thus he instructed the surgeons to remove it, if possible. They told him that it could certainly be sawn away, but the pain would be greater than any he had suffered up to now, since the leg had healed, and it would take some time to remove the bump. Nevertheless, he was determined to endure this martyrdom to satisfy his personal taste. His older brother was horrified and said that he himself would not dare to undergo such pain, but the wounded man suffered it with his accustomed patience [our italics]. 60
59 Ibid., pp. 9-10. 60 Ibid., pp. 10-11. 61 This was not a change gradually incubated while certain reflections were made and meditated on. Rather we are led to believe that that is was sudden and instant. Indeed, his conversion was so sudden that he had no time to adapt his old courtly habits to the new situation and we see him, newly converted, still affecting the manners of the world to defend the woman who is now the Lady of Heaven:
Of the many idle things that came to him, one took such a hold on his heart that without his realizing it, it engrossed him for two or three hours at a time. He dreamed what he would achieve in the service of a certain lady and thought of the means he would take to go to the land where she lived, the clever sayings and words he would speak to her, and the knightly deeds he would perform for her. He was so enraptured with these thoughts of his that he never considered how impossible it was for him to accomplish them, for the lady was not one of the lesser nobility, neither was she a countess, nor a duchess, but her station was much higher than any of these. 61
And if it was not the reflecting on his reading, what was it, then, that brought about that sudden and radical conversion? What experience could have left such a deep mark, making his life take a completely new course? For us it is obvious: it was the same cause as we have seen time and again in so many other mystics, the occurrence in his life of an excessive experience, that is a seizure of ecstasy. Ignatius himself tells us in his Autobiography, in great detail, not just the content of that extraordinary experience that he had in Loyola during his convalescence, but the far-reaching consequences it was to have:
One night, as he lay sleepless, he clearly saw the likeness of Our Lady with the holy Child Jesus, and because of this vision he enjoyed an excess of consolation for a remarkably long time. He felt so great a loathsomeness for all his past life, especially for the deeds of the flesh, that it seemed to him that all the images that had been previously imprinted on his mind were now erased. Thus from that hour until August 1553, when this is being written, he never again consented, not even in the least matter, to the motions of the flesh. Because of this effect in him he concluded that this had been Gods doing, though he did not dare to specify it any further, nor say anything more than to affirm what he had said above. 62
61 Ibid., p. 13. 62 Ibid., p. 16. 62 Because of this effect in him he concluded that this had been Gods doing. Ignatius was convinced inwardly that the vision that he had just experienced was of a Divine nature, but he did not yet see fit to reveal it (though he did not dare to specify it any further). It would not be until thirty years later, when he realized the tremendous force of an experience whose effects were still being felt, that he dared to speak openly on its supernatural origin. For the time being, then, he preferred to adduce as the cause of his conversion what has been traditionally maintained: the effect on his soul of his reading on religion. Again we must insist: because of the sudden, radical and definite nature of the change, we are inclined to consider the ecstatic experience to be the cause of such an utter transformation. From that moment on the founder of the Society of Jesus would undergo a number of psychical phenomena, such as visions, ecstasy, auditions, forced thinking, and sudden changes of mood, which, from the medical point of view, can only be explained by the diagnosis of epilepsy. The epileptic nature of all these symptoms seems quite clear, and is borne out by numerous scientific studies. Especially interesting from this point of view is W.W. Meissners monograph Ignacio de Loyola. Psicologa de un santo 63 , which has a copious bibliography on the subject. We may conclude, like the Jesuit psychiatrist Meissner, that all this pathology is only explicable in terms of discharges in the limbic or temporal lobe:
His experiences of apparitions and visions, as well as states of mystic elevation and ecstasy, with their intense and physically painful affective reactions, may well have been caused by such limbic attacks. 64
But if the first crisis experienced by Loyola during convalescence may still offer some doubt, all doubt disappears when we read about the events at Manresa some months later. Let us examine his account of his vision there, which is very suggestive of phosphenes of epileptic origin:
While living in this hospital it many times happened that in full daylight he saw a form in the air near him and this form gave him much consolation because it was exceedingly beautiful. He did not understand what it really was, but it somehow seemed to have the shape of a serpent and had many things that shone like eyes, but were not eyes. He received much delight and consolation from gazing upon this object and the more he looked upon it, the more his consolation increased, but when the object vanished he became disconsolate. 65
63 W.W. Meissner, Ignacio de Loyola. Psicologa de un santo [Ignatius of Loyola. The Psychology of a Saint], Anaya and Mario Muchnik, Madrid, 1995. 64 Ibid., p. 404. 65 St Ignatius of Loyola, op. cit., p. 29. 63 In this description we find sufficient semiological elements to make us think immediately in terms of a partial epileptic seizure: a simple visual hallucination appearing spontaneously and accompanied by an intense sensation of bliss. And there is yet another ecstasy of cognitive content, together with very vivid affect and automatic weeping:
One day, as he was saying the Hours of Our Lady on the monasterys steps, his understanding was raised on high, so as to see the Most Holy Trinity under the aspect of three keys on a musical instrument, and as a result he shed many tears and sobbed so strongly that he could not control himself. 66
Aside from these ecstatic experiences, with visual hallucinations and sensations of intense joy, other attacks in which the basic psychical experience is made up of auditory hallucinations also accompanied by very pleasurable emotions are likewise characteristic. They are the enigmatic loqela attacks that Ignatius describes time and again in his Spiritual Diary, but without actually saying what they consist of:
Before mass in my chamber and in the chapel, with many tears; in most of the mass without tears and with much loqela; also bringing on doubts about the pleasure or gentleness of the loqela that it should not be an evil spirit to bring an end to the spiritual visitation of tears; a little later on, it seems that I took too much delight in the tone of loqela regarding the sound, without paying so much attention to the meaning of the words and of the loqela. 67
But Ignatius contributes still more psychopathological manifestations apart from the ecstasy seizures hitherto described, and which are also compatible with temporal epileptic discharges. Indeed, during his stay in the city of Manresa (from March 1522 to February 1523), a number of psychical symptoms would appear with an affective content that he himself lived through with great bewilderment because of the absolutely passive nature of their imposition on his consciousness:
After the above-mentioned temptation he began to feel notable changes in his soul. Sometimes he was so dejected that he found no enjoyment in the prayers he recited, nor even in attending Mass, nor in any other form of prayer. Sometimes the exact opposite happened to him, and so suddenly that it seemed he had stripped away all sadness and desolation, just as one strips a cloak from anothers shoulders. He was astonished at these
66 Ibid., p. 36. 67 St Ignatius of Loyola, Autobiografa y Diario espiritual [Autobiography and Spiritual Diary], BAC, Madrid, 1992 pp. 286-87. 64 changes, which he had never before experienced, and said to himself: What kind of new life is this that we are now beginning? 68
Again we have the time-honoured alternation of joy and sadness with no exterior cause to explain the sudden changes. Again, all the ingredients of an epileptic discharge: the overwhelming intensity of affective experiences, the suddenness of their appearance, and great bewilderment at the automatic nature with which they are felt, so much so that Ignatius himself could not help saying how surprised he was by the nature of the new life...that we are now beginning. Together with these sudden affective changes, he also describes other experiences of his time in Manresa of which the fundamental content consisted of forced thinking imposing itself on his consciousness with no possibility of it releasing itself voluntarily from it:
Now he began to be greatly troubled with scruples [...] Though he understood that these scruples were doing him much harm and it would be good to be free of them, still he could not cast them off. 69
Here we find him suffering from serious scruples, on the other hand perfectly compatible with his provenly obsessive personality. Yet at once he goes on to mention the phenomenological characteristics, so that we immediately thing of forced thinking imposing itself automatically and paroxystically on the awareness during the epileptic discharge.
Taken up with these thoughts he was many times vehemently tempted to throw himself into a deep hole in his room which was near the place where he used to pray. 70
In short, in the biography of Ignatius of Loyola we discover such varied symptoms ecstatic experiences with visual and auditory hallucinations, intense consolation and bliss, sudden changes of mood occurring without reason, forced thinking, obsessions and automatic impulses that only epilepsy allows us to include them in a single diagnosis.
8. St Teresa of vila (1515-82)
68 A Pilgrims Journey. The Autobiography of Ignatius of Loyola, The Liturgical Press, Collegeville, Minnesota, 1991, p. 7. 69 Ibid., pp. 31-32. 70 Ibid., p. 33. 65 Born on the 28th March, 1515 in vila, at the age of eighteen she entered the Carmelite Order and at forty-five set out to reform it. She is one of the leading figures of mysticism and literature of the Spanish Golden Age. Let us begin by pointing out that in the case of St Teresa, enough biographical information exists for us to think that she suffered from generalized epileptic seizures at some point during her life. This is what she tells us herself:
That night I had a fit, which left me unconscious for nearly four days, more or less. During that time they gave me the Sacrament of Unction, and from hour to hour, moment to moment, thought I was dying; they did nothing but repeat the Creed to me, as though I could have understood any of it. There must have been many times when they were sure I was dead, for afterwards I actually found some wax on my eyelids. 71
After this fit, which lasted for four days, I was in such a state that only the Lord can know what intolerable sufferings I experienced; my tongue was bitten to pieces; nothing had passed my lips; and because of this and of my great weakness my throat was choking me so great that I could not even take water. All my bones seemed to be out of joint and there was a terrible confusion in my head. As a result of the torments I had suffered during these days, I was all doubled up, like a ball, and no more able to move arm, foot, hand or head than if I had been dead, unless others moved them for me. I could move, I think, only one finger of my right hand [our italics]. 72
In this description there are objective signs that leave little room for doubt for a diagnosis of generalized epileptic seizures: especially the biting of the tongue as a consequence of the tonic- clonic convulsions typical of epileptic attacks. As Rof Carballo points out, any student of Medicine knows that tongue biting altogether excludes an attack of hysteria and that, therefore, the saint had a cerebral meningeal process that gave rise to convulsions, and which left her in a clamped-up position, rolled into a ball. 73
On the other hand, the same varied and polymorphic symptoms come together in her as we have just analysed in St Ignatius, and these are very suggestive of epilepsy. Just as in the case of the founder of the Society of Jesus, here too there are many studies defending the idea of epilepsy as an
71 The Complete Works of St Teresa of Jesus, Vol. 1, Sheed and Ward, London, 1982, pp. 30-31. 72 Ibid., p. 32. 73 Mentioned by E. Garca-Albea Ristol, Teresa de Jess: una ilustre epilptica [Teresa of vila: an Illustrious Epileptic], Wellcome Foundation and the Prncipe de Asturias University Hospital, Alcal de Henares, Madrid, 1995, p. 19. 66 interpretation of the extraordinary phenomena undergone by the great mystic and Carmelite reformer. Along these lines, the neurologist Esteban Gaca-Albear Ristol has recently published a short but interesting piece entitled Teresa de Jess: una ilustre epilptica that supposes a complete review of St Teresas epilepsy, which concludes thus:
We think that, given her record, the morphology of the attacks and their similarity to other cases, the saint suffered from ecstatic or Dostoyevskyan attacks possibly originating in the right temporal lobe. 74
Indeed, from 1558 on, that is when she was forty-three years old, St Teresa went through a number of ecstatic experiences, but also through a set of abnormal psychical manifestations acute crises of depersonalization, highly intense feelings of grief or joy automatically imposing themselves on her consciousness, sharp turns in her mood, which would change from the most abject sadness to the greatest bliss experiences which show all the clinical characteristics of partial epileptic seizures. Let us first examine the Saints fits of ecstasy, but before looking at each one in turn, let us see the phenomenological characteristics common to all of them, for this overview will set us definitely on the trail of epilepsy. Indeed, as Garca-Albea Ristol says:
The ecstasies never occurred after different periods of retreat or culminated progressive changes in the awareness as was common in other mystic experiences, but appeared suddenly, surprising Teresa in very different situations, often not desired by her: when I was doing this, I was suddenly taken by a turn..., One year on St Pauls Day when I was at Mass, I saw a complete representation of this most sacred Humanity, While I was meditating in this way, a strong impulse seized me... The unexpected and unforeseeable nature of the attacks, and the embarrassment of suffering from them in public, perturbs the Carmelite so much that, far from telling everyone about them, she goes as far as begging for them to disappear [...]. They were generally short or very short, the space of an Ave Mara or a whole Salve, and only on one occasion does she tell of a longer duration, an hour and a half. 75
But not only the sudden and brief nature that these ecstatic seizures have, but also our observation in them of the typical awareness disturbance and sensorial hypersthesia typical of
74 Ibid., p. 37. 75 Ibid., p. 22. 67 complex partial discharges point the same way. For the neurologist Garca-Albea, there would seem to be no doubt:
The sequence could be thus. Onset was with an elementary visual hallucination in the form of light [...], whereupon the senses were suspended, that is attention and awareness were greatly altered, so she cut herself off from external reality and paid attention to the inner reality, to the extraordinary events about to take place [...]. Occasionally, when the attack was especially intense, then the interior intensity would disappear and consciousness was lost [...]. In this state the hallucinations occurred. They were usually complex [...], affected several of the senses [...], were seen very clearly (very real) but with awareness of hallucination. 76
Let us now analyse some of the contents of the fits, just as the saint herself describes them:
One year on St Pauls Day when I was at Mass, I saw a complete representation of this most sacred Humanity just as in a picture of his resurrection body [sic], in very great beauty and majesty; this I described in detail to Your Reverence in writing, at your very insistent request [...]. For if I spent years and years imagining how to invent anything so beautiful, I could not do it, and I do not even know how I should try, for, even in its whiteness and radiance alone, it exceeds all that we can imagine. It is not a radiance which dazzles, but a soft whiteness and an infused radiance which, without wearying the eyes, causes them the greatest delight [...]. It is light which never gives place to night, and, being always light, is disturbed by nothing. It is of such a kind, indeed, that no one, however powerful his intellect, could, in the whole course of his life, imagine it as it is. 77
In this first quote we find the characteristic phenomena of the psychical symptoms of epilepsy, that is intensity of the experience, and its passivity and automatic nature, imposing itself on the awareness like something surprising and totally strange. On other occasions she tells us of seizures in which the basic symptom of the ecstatic paroxysm is not a visual hallucination but one of an auditory nature together with the mood accompanying it:
76 Ibid., pp. 23-24. 77 The Complete Works of St Teresa of Jesus, op. cit., pp. 179-80. 68 While things were in that position, I went to a very lonely hermitage, of which this convent has a number, and which contains a representation of Christ bound to the Column, and there I begged Him to grant me this favour. Then I heard a very soft voice, speaking to me, as it were, in a whisper. My whole body quivered with fear and I tried to catch what the voice was saying, but I could not, and very soon it was gone. My fear quickly left me, and, when it had passed, I experienced a calm, a joy and an inward delight, and it amazed me that the mere hearing of a voice with my own bodily ears, unaccompanied by any understanding of what it said, should have such an effect upon the soul. 78
Alongside these visions and locutions of a blissful nature, St Teresa includes in her works another set of symptoms also indicative of an intensification and paroxysmal narrowing of the awareness, but now with a grievous content, with feelings of strangeness and derealization:
This favour also leaves a strange detachment, the nature of which I cannot possibly describe [...] and [the body] will thus experience a new estrangement from things of the earth. 79
Likewise, she relates intense experiences of depression that install themselves in her mind automatically and for no apparent reason:
Afterwards it produces a distress which we cannot ourselves bring about or remove once it has come. I should very much like to explain this great distress, but I am afraid I cannot possibly do so: still, I will say something about it if I can. 80
[] very often a desire unexpectedly arises, in a way which I cannot explain. And this desire, which in a single moment penetrates to the very depths of the soul, begins to weary it so much that the soul soars upwards, far above itself and above all created things, and God causes it to be so completely bereft of everything that, however hard it may strive to do so, it can find nothing on earth to bear it company, Nor does it desire company; it would rather die in its solitude. Others may speak to it, and it may itself make every possible effort to speak, but all to no avail; do what it may, its spirit cannot escape from that solitude. 81
Sometimes it makes me so restless that I cannot remain seated and this trouble attacks me without my having done anything to bring it on: it is of such a kind that my soul would like
78 Ibid., p. 280. 79 Ibid., p. 121. 80 Ibid. 81 Ibid. p. 122 69 never to be free from it as long as I live. For my yearnings not to live, even while I seem to be living, there can be no relief, the only relief for them is the vision of God, which comes through death, and this I cannot obtain of Him. 82
In short, we could go on listing quote after quote from St Teresas works, where, time and time again, we would find the eidetic features characteristic of epileptic experiences and which at the same time define them.
9. St John of the Cross (1542-91)
Juan de Yepes was born at Fontveros in the province of vila. He joined the Carmelite Order at the age of twenty-one and from 1568 onwards, he followed the reform undertaken by his compatriot and sister in the Order, St Teresa of vila. Buried alive, as it were, in different monasteries of Castile and Andalusia, he died at beda, in the province of Jan, when he was only forty-nine years old, and nobody would have heard of this obscure Spanish monk had he not composed a few lines that made him the greatest Spanish- language poet of all time. He also wrote some treatises on spiritual theology that represent for no mean few specialists the culmination of Christian mysticism: the highest spiritual flight of the Western world.. Very little is known about his life, and many enigmas enshroud it. Despite the lack of reliable information, and by dint of scanning his life and work, we are able to find here and there aspects of the motley symptomatology characteristic of partial epileptic discharges with psychical content. Firstly, he has left us some magnificent descriptions of fits of an ecstatic nature. Thus the poem I Entered into unknowing 83 is no more than the poetic recreation of an ecstatic fit, in which the mystic who has lost contact with the surrounding reality is completely absent and withdrawn:
I was so 'whelmed,
82 Ibid., p. 306. 83 St John of the Cross, Poetry of St. John of the Cross From: The Collected Works Of St. John Of The Cross, translated by Kieran Kavanaugh, OCD, and Otilio Rodriguez, OCD, revised edition (1991), electronic edition 70 so absorbed and withdrawn, that my senses were left deprived of all their sensing 84
The same may be said of his poem Tras un amoroso lance (After an Episode of Love), an ecstatic experience in which he describes the disturbance of consciousness characteristic of complex partial crises, which involves a suspension of the senses and therefore a loss of contact with reality:
When I ascended higher my vision was dazzled, and the most difficult conquest came about in darkness. 85
His prose work also contains descriptions of ecstatic crises that are so well done and which have so many precise details that we are inclined to think that the saint is narrating his own paroxysmal experiences. Thus, for example, in Ascent of Mount Carmel, while describing intellectual visions, he points out the following phenomenological characteristics:
The soul cannot attain to these lofty degrees of knowledge by means of any comparison or imagination of its own, because they are loftier than all these; and so God works them in the soul without making use of its own capacities. Wherefore, at certain times, when the soul is least thinking of it and least desiring it, God is wont to give it these Divine touches, by causing it certain remembrances of Himself. And these are sometimes suddenly caused in the soul by its mere recollection of certain things sometimes of very small things. And they are so readily perceived that at times they cause not only the soul, but also the body, to tremble. But at other times they come to pass in the spirit when it is very tranquil, without any kind of trembling, but with a sudden sense of delight and spiritual refreshment. 86
But its in the Spiritual Canticle that St John of the Cross gives us his best description of an ecstatic seizure. Indeed, commenting on the line Set them aside, Beloved, for I am flying!, he compares this flight of the soul with flights of ecstasy and describes it as a complex partial attack with a total absence of awareness and accompanied by abundant symptoms, not only psychic but neurological ones:
84 Ibid. 85 Ibid. 86 St John of the Cross, Ascent of Mount Carmel, translated by E. Allison Peers, Electronic edition, Christian Classics Ethereal Library. 71
For such is the misery of the natural of this life, that what to the soul is more life and what it so longs for, that is communication with and knowledge of the Beloved, when it is granted, it cannot receive it without it almost costing ones life [...]. And for us to better understand the nature of this flight, it should be noted (as we have said) that in that visitation of the Divine Spirit, that of the soul is torn away with such great force to communicate with the Spirit, and it dismisses the body, which is left without feeling and without actions, for they take place in God [...]. And this is why in these raptures and flights, the body has no senses and even if great pain is inflicted on it, it will not feel it. 87
Apart from the mentions made in the works of the Carmelite mystic, some biographical information is available about St John of the Cross which leads us to think that he did indeed undergo these suspensions of awareness that he describes so well. Thus, Ana de San Alberto tells us in the declarations for the process of beatification of a confession that the saint made in his lifetime which is strongly suggestive of a partial epileptic discharge with ecstatic feelings accompanied by automatic tears:
He sometimes said to me, God help me, my daughter, what torment it is for me to have to deal with secular people when I walk or when I am alone and it is sometimes my glory for the impetus of the spirit to cause me to groan or shout without being able to stop. 88
In this impetus of the spirit to cause me to groan or shout without being able to stop we recognize the passivity and automatic nature typical of epileptic attacks. But there are other testimonies that go even farther to suggest that our mystic underwent, at different times of his life, those intense experiences of bliss that are accompanied by sweet tears:
One day he was saying Mass to the discalced nuns of Caravaca. When he reached Communion, he took far more time than is normal to take the bread and wine. Ana de San Alberto, the prioress of the convent, observed the celebrant and noticed that from Friar Johns eyes there flowed brilliant and serene tears. When Mass was over, he heard confession and the prioress asked him: Father, why did you take so long over the holy sacrament of Mass? Did I really take so long? I think so, answered the nun.
87 St John of the Cross, Obras Completas [Complete Works], BAC, Madrid, 1991, pp. 786-87. 88 Quoted by J. Baruzi, San Juan de la Cruz y el problema de la experiencia mstica [St John of the Cross and the Problem of the Mystical Experience], Junta de Castilla y Len, Valladolid, 1991, p. 303. 72 And Friar John replied: Daughter, God has given me great mercy in my soul, and you must not be surprised that I took so long. 89
In the life of St John of the Cross we do not only find ecstatic attacks. Just like Angela of Foligno, Suso, Tauler, Teresa of vila and Ignatius of Loyola, he also relates affective episodes of suffering and anguish appearing suddenly and forcefully in his mind and which therefore seem compatible with epileptic seizures with a painful content. This is the famous dark night of the mystic from Fontveros, in which we find wonderful descriptions of those profound attacks of sadness leaving the understanding dark, the will dry, the memory empty and the affections in the deepest affliction, bitterness and constraint. 90 They are always experiences that impose themselves on the awareness in a completely automatic way and to the individuals passivity, as the saint himself expressly says:
This dark night is an inflowing of God into the soul[...] Herein God secretly teaches the soul and instructs it in the perfection of love, without its doing anything or understanding of what manner is this infused contemplation. 91
As in the mystics dealt with before, here too we note the familiar alternation of phases of grief and bliss typical of psychical epilepsy resembling bipolar disorder:
In these intervals, there are spells of relief in which, by the dispensation of God, this dark contemplation stops attacking in a purgative way and comes in an illuminating and loving manner, and the soul, as though liberated from that dungeon and that prison and set at recreation and liberty, feels and enjoys great gentleness of peace and loving friendship with God. 92
Alongside these crises of sadness and bliss, St John of the Cross includes among the torments of the dark night the oft-alluded-to experiences of derealization and strangeness:
89 J. Vicente Rodrguez, Florecillas de san Juan de la Cruz [Flowerets of St John of the Cross], Paulinas, Madrid, 1990, p. 156. 90 St John of the Cross, The Dark Night of the Soul, Ch 3, section 3, translated by E. Allison Peers, Electronic edition, Christian Classics Ethereal Library. 91 Ibid., Ch 5, section 1. 92 St John of the Cross, Obras Completas [Complete Works], BAC, Madrid, 1991, p. 534. 73 On other occasions he thinks that he is charmed or spellbound, and marvels at the things he sees and hears, which seem to him very weird and strange, although they are what he normally saw and heard. 93
So far we have seen the extraordinary mystic phenomena present in some of the major Christian mystics. We could go on to mention other religious who have undergone experiences suggestive of epileptic seizures, such as Mara de la Encarnacin, Jean Joseph Surin, Juana Chantal, Madame Guyon, Pablo de la Cruz, and so on, but those already mentioned will suffice. We have seen that it is always a question of manifestations with the phenomenological characteristics of psychical content of epilepsy. Together with strangeness, or bewilderment, are the instantaneousness and passiveness which we have mentioned time and again, always to the fore is the enormous intensity with which the person undergoing these experiences lives through them. They are psychical contents on which the awareness, withdrawn from the outside world, concentrates with all its attention, which is why they are felt with such supreme intensity. In this regard, we might point out that they are always excessive experiences and that they have such force that the moods and ideas unfolded during them acquire connotations different from those of normal experiences: sadness is no longer simply sadness and joy no longer just joy they become a new feeling, a strange one, something indescribable and impossible to communicate.
93 Ibid., p. 541. 74
4 BEYOND ECSTASY
1. Epilepsy: the Other Side of the Coin
So far we have seen mystic phenomena as epilepsy. Now, we said in the introduction that we did not find this explanation satisfactory. We said there that if this hypothesis were sufficient of itself, then we should have to attribute Humanitys most outstanding religious and artistic achievements to a pure and simple pathological state. For, indeed, the case is this: all that we have been saying about mystics is just as valid for numerous artists and thinkers that have also shown, throughout their lives, psychical characteristics characteristic of partial epileptic discharges that have subsequently served as the bases for many of their artistic creations, as is borne out by the evidence that they have left in their works of such experiences. Such is the case of William Blake, Vincent Van Gogh, Fyodor Dostoyevsky, Walt Whitman, Marcel Proust, Hermann Hesse, Jack Kerouac, and others. Many of mans best artistic, religious and scientific achievements would, therefore, have their starting point in extraordinary experiences of an epileptic nature, that is, of a pathological character, something that would not appear to stand up to logic. Why then continue to consider these experiences, whose origin is a neuronal hypersynchrony, as something pathological? Why not consider them physiological? It they serve mystics, artists and philosophers as starting points for their great creations, why go on labelling them as illness-related? Would it not be better to posit the hypothesis that they are normal (or even higher) cerebral workings, derived from the physiological capacity that neurons in certain areas of the brain possess of functioning hypersynchronically? And there is yet another argument in favour of this interpretation of the facts: did we not see, when dealing with the clinical treatment of epilepsy, that many of the psychical manifestations of the illness, such as depersonalization, attacks of dj vu, experiences of strangeness and derealization, isolated panic attack, can be experienced by any person, especially when tired? The extraordinary experiences found principally in mystics and artists, but also occurring in any of us, are no more than the expression of that hypersychronic firing of neurons that we call hyperia. But before going on to analyse this concept in depth, let us first report a surprising fact that we have met with since the beginning of our research and which, as it went on, has increasingly commanded our attention: from the very moment when we started to work on the hypothesis of 75 hyperia as a form of physiological hypersynchrony, we have discovered a mass of information that clearly strengthens the position. In fact, concerning epilepsy, there is a wealth of clinical and laboratory data that up to now has seemed confusing and which, on the other hand, would be logical and easy to integrate by means of an explanation like ours, whereby neuronal hypersynchrony at least the first part of it would be considered a physiological activity. Indeed, a revision of scientific literature offers abundant references in the field of epileptology that clearly point this way. From all the paradoxical information we have formed three great questions, which we shall now briefly look into. Firstly, if the epileptic attack has to be considered completely as something pathological, how is it possible that each time that researchers have sought to unravel the essence of its first cause, we have unerringly come across the same surprising fact: the onset of the epileptic firing is due to the setting in motion of certain groups of neurons that are naturally prepared to activate hypersynchronically, as though it were their physiological way of functioning? At the end of the nineteenth century, Hughlings Jackson expressed his surprise in this regard, going so far as to point out that an epileptic attack may be regarded not only as something normal but even as something healthy: A sneeze is a sort of healthy epilepsy 94 , the great English epileptologist went on to say. Similar surprise has been shown since then by many of his colleagues, faced by an activity whose onset seems to be of an endogenous and physiological nature. Thus, Philip Schwartzkroin states: The activity that we call epilepsy, then, may reflect a basic underlying propensity of the central nervous system. 95
Massimo Avoli also expresses astonishment concerning an activity in which everything points towards its having a physiological origin: The patterns of activity generated by neurons in human epileptogenic cortex appear in most instances to be remarkably normal. 96
Well, we could go on listing many other epileptologists who are just as taken aback by an activity that, although conceived wholly as pathological, in the face of much evidence might be considered, at least at first, to be of a physiological nature. Reviewing scientific literature on epilepsy, we have found, furthermore, a second paradox, just as striking and as yet unexplained: epileptologists have little by little determined two successive moments in the brains epileptic functioning. These two phases of neuronal hypersynchrony seem to
94 Quoted by O. Temkin, The Falling Sickness, The Johns Hopkins University Press, Baltimore & London, 1971, p. 337. 95 P.A. Schwartzkroin, General Introduction in P.A. Schwartzkroin (Ed.), Epilepsy, Cambridge University Press, Cambridge, 1993a, p. 3. 96 M. Avoli, Electrophysiology and pharmacology of human neocortex and hippocampus in vitro, in P.A. Schwartzkroin (Ed.), op cit., 1993, p. 274. 76 correspond to activities that are not only different, but also made possible by neuroreceptors that are also different. In reference to this double activity, Wilson and Bragdon point out:
We were fascinated to find that the EBs [epileptiform bursts] and the EGSs [electrographic seizures] had different sites of initiation [...]. These data suggest a possible new principle for the relationship between EBs and EGSs, namely, that EBs and EGSs can arise in separate, mutually interactive, locations. Moreover, although EBs can trigger EGSs, their main effect may be to suppress seizures arising in their target areas. Thus, interictal spikes in humans may have a suppressive effect on seizure discharges. 97
Interictal hypersynchronic activity or hyperic activity appears here not only as different from ictal hypersynchronic activity or epileptic activity but as an antagonist or even a suppresser of it. How can this apparent contradiction be reconciled? It will come as no surprise, then, that these two authors conclude their work with a question:
Is interictal activity pro- or anti-epileptic? It seems to depend on the state of the network. Apparently, if the interictal activity is very strong and if the underlying pacemakers for it are hard to inhibit, then persistent bursting can suppress EGSs. How they do it is not at all clear. On the other hand, if the EGSs are easy to trigger, if the bursting is strong, and if the pacemaker for it is inhibited for a while after the EGS, then the EBs can apparently build up and develop into a full EGS. 98
And finally, a third paradox: how can the close relationship be explained between the epileptiform functioning of the brain and learning? There is abundant scientific evidence that long-
97 W.A. Wilson and A. Bragdon, Brain slice models for the study of seizures and interictal spikes, in P.A. Schwartzkroin (Ed.), op. cit., 1993, p. 380. 98 Ibid., p. 386. 6 For a review of long-term potentiation and its relationship with learning, see, inter alia, the following articles: R.C. Malenka, Postsynaptic Events Mediating LTP in H.V. Wheal and A.M. Thompson (Eds.), Excitatory Amino Acids and Synaptic Transmission, Academic Press, London, 1991, pp. 303-32; W. Singer and A. Artola, The Role of NMDA Receptors in Use-dependent Synaptic Plasticity of the Visual Cortex in H.V. Wheal and A.M. Thomson (Eds.), op. cit., 1991, pp. 333-54; M-A. Lynch, Presynaptic Mechanisms in the Maintenance of Long-Term Potentiation: the Role of Arachidonic Acid, in H.V. Wheal and A.M. Thompson (Eds.), op. cit., 1991, pp 356-74; L.F. Abbott and K.I. Blum, Functional significance of long-term potentiation for sequence learning and prediction, in Cereb. Cortex, 6 (1996): pp. 404-16; I. Izquierdo and J.H. Medina, Correlation between the pharmacology of long-term potentiation and the pharmacology of memory, in Neruobiol. Learn. Mem., 63 (1995), pp. 19-32; R.A. Rison and P.K. Stanton, Long-term potentiation and N-methyl-D-aspartate receptors: foundations of memory and neurologic disease?, in Neurosci. Biobehav. Rev., 19 (1995), pp. 53-52; G. Riedel, W. Wetzel and K.G. Reyman, Comparing the role of metbotropic glutamate receptors in long-term potentiation and learning and memory, in Prog. Neuropsychopharmacol. Biol. Psychiatry, 20 (1996), pp. 761-89. 77 term potentiation (a model of cerebral epileptogenic activity) is closely linked to the learning process. Indeed, certain neuronal circuits in our brain, having been stimulated for some time electrically, learn to work hypersynchronically, and as a consequence of that hypersynchronic firing, those neurons synthesize new proteins in certain areas of their membranes. Moreover, there is a body of evidence suggesting that it is precisely in these proteinic structures that learning data are deposited. That is to say, these tiny vesicles, arising from epileptiform activity, are no less than the repository of the memory. 99
Indeed, in reference to this close relationship between neuronal plasticity derived from long- term potentiation and the processes of acquiring and storing data, and to the more-than-likely physiological basis common to the two processes, Schwartzkroin states:
In searching for cellular factors that might contribute to epileptiform activity, investigators have identified many attributes of normal cell activity. Modulation of transmitter effects, of voltage-gated channels, and of cell electrical properties, involves processes that presumably occur continually during normal brain function. This plasticity allows the cortex to learn from experience and alter the discharge properties of key elements. Current data suggest that the same plastic mechanisms may be involved in epileptogenicity that risk of epileptiform activity is the price we have had to pay for a nervous system that is so adaptive. [Our italics]. 100
Here, literally expressed, is the same hypothesis that we have been defending: epileptic activity conceived as an expression of a physiological and higher cerebral activity. And echoing the various investigators who express surprise at this amazing link between neuronal plasticity and the epileptiform functioning of the brain, by way of a summary, Schwartzkroin concludes:
Is it simply coincidence that cortical regions brain areas clearly involved in normal learning and experience-dependent behaviors, and thus presumably plastic are the most common sites of epileptic abnormalities? One could argue that mechanisms that are responsible for the plasticities underlying normal behaviors are just those features that support epileptiform activities. 101
7 P.A. Schwartzkroin, op. cit., 1993c, p. 366. 8 Ibid., p. 200.
78 It should come as no surprise, then, that Michael Baudry should go as far as literally suggesting the possibility that epilepsy may represent a dangerous side-effect of an efficacious learning mechanism. 102
In any event, we would not wish to blind the reader with interminable quotes of a strictly scientific nature. 103 What has so far been said should be sufficient: all these paradoxical questions would be easily answered by means of our hypothesis, according to which what is currently included jointly within the epileptic attack would have to be divided into at least two different parts, corresponding to two equally different activities. The first one is the moment in which the hypersynchronic firing occurs of a group of neurons and its propagation through certain circuits, which would translate as a psychical production of extraordinary experiential intensity, paroxysmal in nature and completely automatic. In the second phase another type of neuronal hypersynchrony is set off, convulsive activity, which is different from the first one and is probably controlled by different receptors, as its mission would be to bring an end to a hyperia that had become excessive.
2. What is Hyperia?
The time has come, then, to explain in detail just what we mean by hyperia: what this supposed nervous activity is, what it consists of, and what it is for. We conceive hyperia as a physiological function of the central nervous system thanks to which certain neuronal circuits in our brain fire hypersynchronically, giving rise to paroxysmal psychic experiences that are so extraordinarily intense that they always involve some degree of qualitative alteration of conscience. And as, in our view, the basic feature characterizing the psychic phenomenology occurring during this mode of neuronal functioning is excessiveness an excess of neurons working together, an excess of electrical activity made manifest on the electroencephalograph as an interictal spike, and an excessive intensity of the psychic experience triggered we propose to give this cerebral functioning the name hyperia. We derive this word from Greek particle , which means over, beyond, over much, above measure. 104 , 105
Therefore, hyperia is to be understood as a nervous activity characterized by the hyprsynchronic function of a certain group of neurons working as a network, and which in clinical
102 M. Baudry, Long-Term Pontentiation and Kindling: Similar Biochemical Mechanisms?, in A. Delgado-Escueta et al. (Eds.), Basic Mechanisms of the Epilepsies, Raven Press, New York, 1986, p. 401. 103 Those who wish to carry out a more thorough study of the scientific evidence and indications supporting the epileptiform activity of the brain as a physiological activity may consult our article Neuronal Hypersynchronization, Creativity and Endogenous Psychoses, in Medical Hypotheses and our doctoral thesis Mstica y Epilepsia [Mysticism and Epilepsy]. 104 Oxford English Dictionary (Second Edition), Oxford University Press, 1989. 105 Hyperia is the anglicized spelling of hiperia, the term proposed by the author in Spanish. 79 terms would translate as psychic experiences charged with excessiveness, of hypersynchrony, of hypersthesia, of hypermnesia, of hyperconsciousness, in short, hyperness. All authors underline again and again the characteristic of unbridled intensity of the experience, whether a religious is analysing them from the point of view of mystic phenomenology or the psycopathologist sees them from the point of view of epilepsy or the artist uses them for more sophisticated poetic images: For Henri Ey, these experiences are quelque chose qui est la fois trs fort et trs figur, et parfois mme merveilleusement dtaill, net et vif (something that is at the same time very strong and very figurative, and sometimes even marvellously detailed, clear and vivid). 106 Jaspers reminds us that in this state, sounds are heard loud, all the colours are seen bright: a red tile looks like a flame, the action of closing a door sounds like canon fire, wood creaking is like an explosion and the wind like a tempest. 107 Krafft-Ebing speaks of hallutinations terrifiants de la vue, de loue, parfois aussi de lodorat (terrifying hallucinations of sight, hearing and sometimes also the sense of smell). 108 St Ignatius speaks of very intense tears 109 and many and very intense tears and sobs 110 ; St Teresa, for her part, says that the vision has such exceeding great power 111 ; Dostoyevsky points out very fleeting moments...prodigious impetus...blinding brightness...total knowledge...sublime minute...flashes of intuition 112 ; Marcel Proust shudder... extraordinary thing...exquisite pleasure...all-powerful joy. 113
The intensity of the experiences will therefore be their most characteristic feature: whatever their content sensory, affective, intellectual, mnesic they will always be accompanied by a highly vivid impression of excessiveness, hypersthesia when there is excessive sensory perception, hypermnesia when a recollection is too intense, hyperaffect when affects of bliss or grief are felt so strongly that they become heart-rending, hyperidea when our attention is fixed on a very vivid idea that imposes itself in such a way that it gives us total conviction of being in possession of the truth... It should, therefore, come as no surprise that we propose the term hyperia to designate these excessive experiences that are above and beyond normality. Furthermore, the designation affords us a link with the concept of neuronal hypersynchrony 114 proposed by Hughlings Jackson and which has proved so fortunate in epileptology. Indeed, according to the illustrious English epileptologist, at the root of every epileptogenic process we will always find an excessive neuronal discharge, a hypersynchrony, as
106 H. Ey, tudes Psychiatriques [Psychiatric Studies], Descle de Brouwer, Paris, 1954, Paris, III, p. 546. 107 K. Jaspers, Psicopatologa General [General Psychopathology], Beta, Buenos Aires, 1973, p. 81. 108 R. Krafft-Ebing, Trait Clinique de Psychiatrie, A. Maloine, Paris, 1897, p. 559. 109 St Ignatius of Loyola, Autobiografa y Diario Espiritual [Autobiography and Spiritual Diary], BAC, Madrid, 1992, p. 215. 110 Ibid., p. 217. 111 The Complete Works of St Teresa of Jesus, Vol. 1, Sheed and Ward, London, 1982, p 182. 112 F. Dostoyevsky, The Idiot, Juventud, Barcelona, 1964, p. 256-57. 113 M. Proust, Remembrance of Things Past, Swanns Way, 1, Chatto and Windus, London, 1982, p. 48. 114 Quoted by E.H. Reynolds in The clinical concept of epilepsy: an historical perspective, in M.R. Trimble and E.H. Reynolds (Eds.), What is Epilepsy?, Churchill Livingstone, Edinburgh, 1986, p. 4. 80 his definition of epilepsy literally says: an occasional, sudden, excessive, rapid and local discharge of grey matter. 115
Together with this excessiveness, the other most distinctive characteristic of hyperia is the passiveness and involuntariness of the individual in whom the experience unfolds in the consciousness for a few brief moments. We can induce or favour the apparition of this mode of cerebral functioning by means of various techniques and manuvres, but once it starts, the experiences to which it gives rise happen completely automatically and we are unable to do anything but undergo them passively, like onlookers at a scene that is completely beyond our control. These two associated elements, the marked intensity of the experience and its automatic development, give the hyperic experience its third chief feature: the strong feeling of strangeness with which it is lived through: always as though it were overwhelming and extraordinary, often with a special and ineffable meaning. For a better understanding of the concept thus far expounded, it might be useful to analyse an example of hyperic production that is apparently physiological and normal: orgasm. Does this psychical experience not constitute a characteristic example of hyperic firing? The production during it of a neuronal hypersynchrony is obvious from the frequency with which it has been possible to register the excessive electrical discharge in the shape of an interictal spike on the electroencephalogram. 116 On the other hand it is a phenomenon, as everybody knows, that is automatic and paroxysmal, taking over our consciousness suddenly and imposing itself on all of it with overwhelming intensity, so much so that it always entails a qualitative alteration of consciousness. For the moments it lasts, ones attention is entirely taken over by this vividly pleasurable experience, where there is a certain degree of disconnection with surrounding reality and, sometimes, an almost complete lack of consciousness. It is a complex psychical production in which it is necessary to synchronize in a single instant many previous memories and experiences. When the brain has any difficulty in achieving these brief moments of hypersynchrony essential to hyperia, one is not capable of reaching an orgasm. This is just what happens with certain drugs used in psychiatry which, because of their dopamine-blocking activity, produce anorgasmia: the male patient can carry on normal sexual
115 Quoted by O. Temkin, The Falling Sickness, The Johns Hopkins University Press, Baltimore and London, 1971, p. 337. 116 A. Daniele et al., Sexual behavior and hemispheric laterality of the focus in patients with temporal lobe epilepsy, in Biol. Psychiatry, 42 (1997), pp. 617-24; G.T. Guldner and M.J. Morrell, Nocturnal penile tumescence and rigidity evaluation in men with epilepsy, in Epilepsia, 37 (1996), pp. 1211-14; G. Murialdo et al., Sex hormones and pituitary function in male epileptic patients with altered or normal sexuality, in Epilepsia, 36 (1995), pp. 360-65; P.D. Williamson et al., Complex partial seizures of frontal lobe origin, in Ann. Neurol., 18 (1985), pp. 497-504; G.M. Remillard et al., Sexual ictal manifestations predominate in women with temporal lobe epilepsy: a finding suggesting sexual dimorphism in the human brain, in Neurology, 33 (1983), pp. 323-30; D.E. Jacome and M.S. Risko, Absence status manifested by compulsive masturbation, in Arch Neurol., 40 (1983), pp 523-24; D.E. Jacome et al., Postural reflex gelastic seizures, in Arch Neurol., 37 (1980), pp. 249-51. 81 activity as far as erection and ejaculation are concerned, but is incapable of experimenting an orgasm, that is to say, the hyperic firing that we have been talking about does not take place. And we could go on to add other examples of nervous activity present in most of the population, which nevertheless have the characteristics typical of the hyperic experience: what we mean is those dreams in which the sleeper experiences the ineffable intuition of having discovered an absolute truth, a conviction that is accompanied by a strong feeling of clairvoyance. In fact, Eugne-Bernard Leroy compares this type of dream (in which we think that we have solved an intricate mathematical or philosophical problem) to the intellectual visions described by St Teresa, for in them he finds the same phenomenological elements as the Carmelite mystic describes in her mystical experiences. 117
And as much as we have said about orgasm and dreams could also be said concerning certain activities that obviously have to be considered as normal and which, however, give rise to experiences of an unmistakably hyperic nature. Such is the case, for example, of intense physical exercise, which is capable of bringing on panic attacks, sudden discharges of pleasure or sudden ideas of an intuitive kind. Several possible mechanisms have been postulated whereby prolonged physical exercise might have such effects: an increase in the lactic acid in the blood, an increase in brain endorphins, a drop in serotonin through hyperventilation, and so forth. Whatever the mechanism, what is true is that intense and prolonged sporting activity is a notable inducer of psychical experiences of a hyperic type, as will be borne out by the multitude of joggers that we see running around city streets. Curiously, while they are running, many of them listen to music through headphones, which is another highly hyperizing stimulus, which would favour still more the onset of neuronal hypersynchrony. This hyperic functioning often occurs spontaneously and apparently without cause, but we know that there are also many stimuli and situations that make such neuronal firing more likely to happen: generally speaking, we can say that our brain is prepared to respond with hypersynchronic activity to any physical stimulus applied to it rhythmically and repeatedly. This is what happens in the so-called reflex epilepsies, where various sensorial stimuli of a repetitive nature, be they the flashing lights of photosensitive epilepsy 118 or the sound vibrations of musicogenic epilepsy 119 , give rise to the psychical paroxysms central to hyperia. Yet we also know of other situations in which, thanks to a sufficiently prolonged repetition of complex stimuli, such as the evocation of, or meditation on a word, hyperic functioning will
117 E. Leroy, Interprtation psychologique des visions intellectuelles [The Psychological Interpretation of Intellectual Visions] in Revue dhistoire des religions, 1907, vol. LV, p. 2. 118 G.F. Harding and P.M. Jeavons, Photosensitive Epilepsy, MacKeith Press, London, 1994. 119 H.G. Wieser et al., Musicogenic Epilepsy: Review of the Literature and Case Report with Ictal Single Photon Emission Computed Tomography, in Epilepsia, 38 (1997), p. 201. 82 eventually set in. It would seem that the epileptogenic element here would be the moods that the word in question arouses in the patient: it is the hystero-epilepsy 120 of Bratz and Leubuscher. Once more, then, we have the striking tendency of our central nervous system to respond hypersynchronically, not only to repetitive physical or chemical stimuli, but to any kind of stimulation, however complex, as long as it is sufficiently reiterated. In short, hyperia should be conceived as a higher cognitive function in which, thanks to the simultaneous firing of a large number of neurons, our mind gains access to psychical experiences of extraordinary characteristics that provide it with an intuitive knowledge of reality that is very different from that acquired through logical reasoning. This psychical faculty is probably distributed in the same way as the other cognitive functions, whereby a curve would be centred on people with an average degree of hyperic capacity, i.e., the immense majority of the population, with, at the ends of the curve, that small percentage of people who, on the one hand, hardly have any hyperic capacity at all, and, on the other, those whose capacity is highly developed. Just like other intellectual activities in general, hyperia is cultivatable and may be easily strengthened. It will be enough for a person to learn the right stimuli, as mystics, schools and civilizations have done throughout history. With what we know now about hyperia we are able to decipher all those striking paradoxes that we have been faced with throughout our study and which so far have been surprising and impossible to understand: in the first place, how can we explain the fact that the extraordinary experiences described by mystics should be so similar to those occurring among the mentally ill, so much so that in many scientific studies researchers have sought to equate extraordinary mystical phenomena with psychopathology? We could express a similar surprise at the overwhelming experiences aroused by music and light, not just in epilepsy sufferers, but also in mystics and artists. And there is more: Are those experiences up to now interpreted as symptoms of reflex epilepsies not the same as those that any one of us might experience under the effects of the same light or sound stimuli? Can we then go on considering them as pathological? If so, then we should have to conclude that absolutely all of us are epileptic. Our interpretation of hyperia, however, makes these apparently contradictory situations easy to reconcile: in all cases, the same physiological activity is at work: hyperia, which is highly developed among certain social groupings, though heavily subdued in the rest of the population. We are actually all hyperic, for we all have the capacity for hypersynchronic firing but and now we know in some people this cognitive capacity is much greater than in most. And who make up the small percentage of hyperically gifted? Well, simply those three groups already mentioned: mystics, the mad and artists.
120 M. Trimble, Hysteria, hystero-epilepsy and epilepsy, in M.R. Trimble and E.H. Reynolds (Eds), op. cit., 1986, p. 193. 83
3. Hyperia and Mysticism
In the light of this new way of understanding the facts, let us now analyse the links between mysticism and hyperia. We saw that the different religious studied had shown the psychical phenomena of partial epileptic attacks and not just the same content, but also the same eidetic features. The similarity is so overwhelming that it should come as no surprise to us that it has always aroused the attention of investigators, many of whom end up equating mystic phenomenology with psychopathology. Our interpretation, however, of hyperic hypersynchrony will allow us to get round that problem, for it is no longer a pathological activity that lies at the root of these mystical productions, but a physiological one, even a higher one. These extraordinary mystic events often occur apparently simultaneously, as a direct manifestation of the strong hyperic capacity which these people naturally possess. But on many other occasions they occur with a clear causal link with the same situations and stimuli which we found in the so-called reflex epilepsies. Thus, in musicogenic epilepsy, it is the hearing of a certain piece of music that gives rise to the appearance of a psychical experience possessing the features typical of a hypersynchronic discharge. Well, mystics describe over and over situations in which a certain melody produces in them ecstatic experiences of this type. St Teresa offers us the following example:
Last night, when I was with the whole community, they sang a little song about how hard it is to endure life without God. I was in great distress at the time; and so powerful was the effect which the song produced upon me that my hands began to get numb, and it was useless for me to resist; but just as I go out from myself with raptures of joy, just so my soul was suspended with the exceedingly great pain, and I became unconscious. It is only today that I have realized this. 121
This case is especially interesting for us, for here we see the saint frankly surprised by the same fact that we have underlined time and time again: fit or ecstasy, that is, an ecstatic discharge can just as easily bring on feelings of joy and bliss as the opposite ones of grief and sadness. St Teresa of vila, with that profound intellectual anxiety characteristic of her and which so often made her dissatisfied with the explanations of her spiritual advisers, shows here her awe (It is only today that I have realized this) in the face of the daunting fact that the ecstatic crisis sometimes runs a joyful course and sometimes a sorrowful one.
121 The Complete Works of St Teresa of Jesus, op. cit., p 340. 84 St John of the Cross also suffered from reflex epilepsy attacks. Let us examine the following account of an attack of musicogenic ecstasy that happened in the parlour of the Discalced Carmelites at Toledo. He had just escaped from prison and was still very weak, so the nuns, to please him and take his mind off his plight, sung a song to him:
He who knows nothing of sorrows In this vale of tears Knows nothing of good things, Nor has he tasted love, For sorrow is the outfit of love.
The saint, who knew sorrow well, on hearing the song, fell into a state of ecstasy:
And so great was the pain that it caused him that his eyes began to distil abundant tears that flowed down his face in streams, and with one hand he seized the grille and with the other signalled to this witness and the other nuns that they should be silent and stop singing; and then he gripped the grille with both hands and remained there, elevated and holding on for an hour. After this, when he came to, he said that Our Lord had had given him much to understand about how good it is to suffer for God. 122
But not only music, but light too, especially when it hits the retina as flashes, is capable of producing reflex epileptic attacks. In such cases, we speak of photosensitive epilepsy. Religious also tell us of ecstatic experiences with epileptic characteristics undergone under the effect of light stimuli. We shall mention the case of the great German mystic Jakob Bhme whom, and I quote literally, the bright light on the dark bottom of a tin pot takes to the vision of the basis or very centre of Nature. 123
For his part, St Ignatius tells us of an episode that happened to him on the banks of the River Cardoner. While resting there for a few moments, he became absorbed looking into the depths of the stream, when he felt a sudden illumination that was imprinted on his mind with extraordinary force. He describes the episode thus:
He was once on his way, out of devotion, to a church a little more than a mile from Manresa, which I think was called St Paul. The road followed the path of the river and he was taken
122 Testimony of Mother Francisca of the Mother of God, quoted by J. Vicente Rodrguez, Florecillas de san Juan de la Cruz [Flowerets of St John of the Cross], Paulinas, Madrid, 1990, p. 158. 123 A. Andreau Rodrigo, Introduccin [Introduction], in J. Bhme, Aurora [Aurora], Alfaguara, Madrid, 1979, LXXIV. 85 up with his devotions; he sat down for a while facing the river flowing far below him. As he sat there the eyes of his understanding were opened and though he saw no vision he understood and perceived many things, numerous spiritual things as well as matters touching on faith and learning, and this was with an elucidation so bright that all these things seemed new to him. 124
Everything seems to point towards an attack of reflex epilepsy triggered by the light and acoustic stimuli of water in motion. Something similar happened to St John of the Cross, who often went into ecstasy on contemplating the flow of water. The following is the account of an ecstatic seizure experimented by the Carmelite mystic on observing the movement of fishes in water:
On other occasions he takes them to a garden on the banks of the Genil and the Darro [a confluence near Granada translators note]. While they rest and enjoy themselves, Friar John, sitting on the river bank, stares in rapt concentration at the little fish swimming to and fro under the water. Come here, brothers, he tells them, and you will see how these little animals and creatures of God are praising Him... And half-way through the conversation he broke off in suspense...The monks noticed it and withdrew in silence to carry on with their recreation while the Prior continued in the pleasure of his ecstatic contemplation. 125
This was not a chance occurrence, for St John of the Cross apparently knew of the capacity of flowing water to trigger experiences of ecstasy, which seems to be borne out by the fact that the mystic systematically sought to say his prayers beside a stream. In this regard, Baruzi contributes the following testimonies, taken from different statements made in the beatification process:
And the time when he was not in the community in the morning, he went away from the convent near a fountain... where there were many trees growing wild and there, alone, either kneeling or in some other position, he would spend the whole time praying. 126
He would rise before daybreak and go to the garden, where, among some reeds, next to an irrigation canal he would kneel down, and would remain at prayer there until the heat obliged him to leave. 127
124 St Ignatius of Loyola, op. cit., 1992, pp. 38-39. 125 Crisgono de Jess, Vida de san Juan de la Cruz [The Life of St John of the Cross], BAC, Madrid, 1991, pp. 263-64. 126 J. Baruzi, San Juan de la Cruz y el problema de la experiencia mstica [St John of the Cross and the Problem of the Mystic Experience], Junta de Castilla y Len, Consejera de Cultura y Turismo, Valladolid, 1991, p. 291. 127 Ibid., p. 291. 86 He would look for an isolated spot where he could withdraw and pray and praise God, which he did gazing at the water, if there was a stream or a river...[our italics]. 128
Of course, of all the different techniques used by religious to bring on the brains hyperic functioning, the most important are prayer and meditation. Indeed, in the chapter on the review of epilepsy we said that another very useful stimulus for triggering neuronal hypersynchrony was listening to or meditating on a certain word, although authors have not reached agreement as to what is the real epileptogenic content here, the word itself or the affects that it arouses in the brain. Well, assiduously meditating on certain words has, in all schools of mysticism, constituted an extremely efficient tool for reaching illumination and is surely the most systematically cultivated one in all of them. Thus, the Christian mystic, by means of oratio, meditatio and ruminatio, by means of masticating and savouring in his mind the same Biblical texts, eventually has at his disposal a stock of jaculatory prayers charged with affective meaning, with which he easily arouses ecstatic experiences: I shall see thy face, and be blest with a vision of thee when I awake. (Psalms 17, 15); You surpass all mankind in beauty, your lips are moulded in grace... (Psalms 45, 3); You have shone with the dew of youth since your mother bore you. (Psalms 110, 3); Take the veil from my eyes, that I may see the marvels that spring from thy law (Psalms 119, 18), the religious repeats to himself over and over again in his mind. These and other phrases, reiterated countless times, eventually become charged with a tremendous emotive value and the brain, and now we know this well, ends up responding to these iterative stimuli with hypersynchronic firings. Again we have the phenomenon of kindling, although the high-frequency electrical stimulus has been replaced by an affective one: the scene meditated on eventually becomes an efficient stimulus for arousing the ecstatic experience, so that when the religious hears these words, perhaps accompanied by the music of a religious service (this desire, which in a single moment penetrates to the very depths of the soul, 129 as St Teresa says), he bursts out crying in an automatic way, with sweet tears and intense joy. Let us now examine an example told by Angela de Foligno of an ecstatic attack brought on by meditating on a certain word:
Once I was in the cell, where I had enclosed myself for the Great Lent. I was enjoying and meditating on a certain saying in the gospel, a saying which I found of great value and extremely delightful [...]. Immediately I was led into a vision and I was told that the
128 Ibid., p. 291. 129 The Complete Works of St Teresa of Jesus, op. cit., p 122. 87 understanding of the Epistle is something so delightful that if one grasped it properly, one would completely forget everything belonging to this world, but even oneself. 130
St Teresa also recounts a significant case of an ecstatic crisis triggered by meditating on a word:
One kind of rapture is this. The soul, though not actually engaged in prayer, is struck by some word, which it either remembers or hears spoken by God. His Majesty is moved with compassion at having seen the soul suffering so long through its yearning for Him, and seems to be causing the spark of which we have already spoken to grow within it so that, [] When it is thus cleansed, God unites it with Himself, in a way which none can understand save it and He, and even the soul itself does not understand this in such a way as to be able to speak of it afterwards, though it is not deprived of its interior senses; for it is not like one who suffers a swoon or a paroxysm so that it can understand nothing either within itself or without. (Our italics) 131
Mystics, then, just like epilepsy sufferers, seem to learn to use various techniques in order to bring on partial attacks with psychical manifestations. With progressive repetition they become more and more frequent, but we should not forget the characteristic of conditioned response that these reflex seizures can sometimes acquire, 132 so that once the conditioning has been established, the seizures will be automatically set off by the slightest presence of the triggering stimulus. A psychical state would thus be set up in which the reflexive seizures would occur almost continually. It may be thought that the process, from the neurobiological point of view, unfolds thus: as the hyperic firing is repeated and reinforced, its extraordinary manifestations will become proportionally mitigated, that is, the more often hyperia is repeated, the less exaggerated its manifestations will be, until the point is reached where, eventually, all the psychical and neurological paraphernalia at first accompanying the attacks of ecstasy will disappear. And in this way, when he comes out of his trance, the mystic, alongside his normal psychical functioning, will have a practically permanent state of mystic intuition, although the hyperic hypersynchrony on which it is based will have become so attenuated that it will be completely unnoticed.
130 Angela of Foligno, The Book of the Blessed Angela of Foligno in Complete Works, Paulist Press, Mahwah, New Jersey, 1993, p.130. 131 The Complete Works of St Teresa of Jesus, op. cit., Vol. 2 p. 287. 132 On the point of the reflex seizure as a conditioned response, see the following articles: F.M. Forster et al., Conditioning in musicogenic epilepsy, in Trans. Am. Neurol. Assoc., 92 (1967), pp. 236-37; P. Jallon et al., Musicogenic epilepsy, in A. Baeaumanoir et. al. (Eds.), op. cit., 1989, pp. 269-74; D. Scott, Musicogenic epilepsy, in M. Critchley and R.A. Henson (Eds.), Music and the Brain, Heinemann Medical, London, 1977, pp. 354-64. 88 This is exactly the situation described by Henri Delacroix on confronting the final theophanic state to which the mystic process leads, where the religious undergoes intuitive experiences of an ecstatic nature practically continuously:
This tendency towards passive intuition, this aptitude to experiment with ineffable and ecstatic infusion, as opposed to the discursive type, is characteristic of mysticism [...]. The appearance of spontaneous intuitions that invade and take over the consciousness and which, by dint of repetition, become a sort of habit, and being linked together, form an almost continuous intuition, is very characteristic of mystics. 133 ]
We have before us, then, one of the most striking and surprising facts of our study: the capacity both of the mystic phenomenon and of reflex epilepsy to be reinforced by the right kind of learning. This educable side of the two processes represents, in our opinion, a strong argument in favour of their physiological nature. Before ending this section, and in the light of possible objections that may be raised, we should like to make one point quite clear: we are describing meditation and the extraordinary phenomena to which it gives rise from a neuropsychological point of view but leaving aside any religious significance that it might entail. We intentionally forego any theological value possibly bound up with this dialogue with the Other, and simply effect a strictly biological analysis. We consider this to be our duty, for as Hildegard of Bingen said: homo corpus est ubique 134 in any situation man is his body. Therefore, as the doctors we are, we are obliged to carry out a scientific and medical analysis of all these cerebral productions, however sublime they may be and however varied their meanings may be. Therefore, nobody should interpret our scientific approach to the mystic experience which we offer here as an attempt to undervalue the underlying religious process, for that is not at all what we set out to do. On the contrary, for us there is no incompatibility whatsoever of what is neurobiological and what concerns religion.
4. Hyperia and Mental Illness
As well as mystics, we have already intimated that there is a second group in the population among whom hyperic activity is especially common: the mentally ill. Indeed, throughout their lives, these
133 H. Delacroix, tudes dHistoire et de Psychologie du Mysticisme [Studies on the History and Psychology of Mysticism], Flix Alcan, Paris, 1908, p. 361. 134 Quoted by P. Lan Entralgo, Antropologa mdica [Medical Anthropology], Salvat, Barcelona, 1985, p. 218. 89 patients will demonstrate, in different clinical patterns and one after another the symptomatological manifestations that we have described as hyperic: experiences of dj vu, feelings of strangeness and depersonalization, intense depressions or bipolar patterns of indescribable grief and bliss, very vivid visual and auditory hallucinations, automatic thinking imposing itself with the absolute force of a delirious idea, etc. Now, we maintain that hyperia should be considered as a physiological function of our brain. On what basis, then, can we consider the psychical manifestations that such activity gives rise to as the origin and basis of mental illness? According to our hypothesis, it would be logical to interpret the symptoms shown by such patients as the expression of a higher functioning of the brain. In that case, what is the difference between our conception of mental illness and that proposed by antipsychiatry in the nineteen seventies? According to that school of thought, which arose as a reaction to asylum psychiatry, mental illness was understood not only as something normal but also as the only psychological process valid for liberating oneself from the alienating effects of a sick society. For R.D. Laing, the father of antipsychiatry, schizophrenics, as they did not bow down before the reigning social values, were the only people who had demonstrated sufficient capacity to neutralize a sick social influence that would keep the rest of the population subjected and alienated. To use the terms of antipsychiatry, mental illness would operate in the patient a veritable metanoia 135 , the term proposed by Laing for that sort of trip occurring during the schizophrenic process and which, in the words of the Scottish psychiatrist, would suppose a transformation of the mind of a liberating nature. 136
Shall we sustain something similar with regard to hyperia and interpret the painful manifestations brought about by it as a liberating process the metanoia of the antipsychiatrists that we must all go through? Or, on the other hand, shall we opine that any psychical manifestation of hyperia, for the simple fact of being painful, must simply be considered as an illness which must be avoided? And if we agree with neither of the two, is there a half-way point between these two positions? Naturally, we do not accept mental illness, with all that it entails in the destruction of the individual, as a simple road to freedom. Neither, however, do we think that a psychical manifestation should be considered as something morbid in itself for the simple reason that it is painful, however intense the suffering might be. Suffering alone is not synonymous with illness. Indeed, it could be looked on as thoroughly positive. As Meister Eckhart says: it is mans best master, the animal that most quickly leads him to perfection. 137 It is therefore not sufficient for there to be moral pain in order to speak of mental illness, and in practice, these painful psychical
135 R.D. Laing, Hacia la locura, Editorial Ayuso, Madrid, 1975, pp. 19-28. 136 Ibid., p. 23. 137 Eckhart, Tratados y Sermones [Treatises and Sermons], Edhasa, Barcelona, 1983, p. 254. 90 manifestations are often found as the bases of major artistic and intellectual creations that can in no way be considered morbid. Now, sometimes these very tough psychical experiences, be it because of their great intensity, be it for occurring in people with fragile personalities, incapable of supporting their tremendous onset, far from being the starting point for genial creations, are the beginning of a disease process ending with the patients total breakdown. This destructive suffering, in which the patient can find no sense whatsoever, if kept up long enough, eventually becomes a genuinely pathological state, that is an afflictive and anomalous way of living, as Lan Entralgo 138 defines the illness. And at the root of the mental patients afflictive and anomalous way of living, what we find is a marked hyperic functioning, with the consequent extraordinary psychic experiences which intermittently and spontaneously break into his life: terrifying hallucinations, sudden dysthymic disorders, delirious intuition, irresistible impulses, panic attacks, highly intense depersonalization experiences and the like. Thus far the mentally ill coincide with mystics and artists: in all three cases we find, at the root of their respective processes, a marked propensity to hyperia. Yet, though similar in their hyperic experiences, from here on their differences appear: while the mystic and the artist are able to confer value on their suffering, the mentally sick person will find no sense at all in the pain of his suffering. This divergence is only theoretical, for in practice it is not rare to find a strong artistic capacity coexisting with an obvious mental pathological state in the same person. The mentally ill, then, will display all the symptoms characteristic of hyperia, in such a way that, according to the time of life when we make the diagnosis , we shall find one clinical pattern or another, and what now seems to be a dissociative disorder will later appear more like a manic or depressive pattern, or a schizophrenic disorder, depending on whether at that moment some hyperic manifestations predominate, or others. This for us would be the explanation of the high comorbility existing in psychiatry which gives rise to a single patient being diagnosed differently in different examinations. It would also explain the major overlapping of different psychiatric syndromes that often make diagnosis so difficult. Therefore, the hyperic functioning of our brain, with its very vivid psychical manifestations makes up the basis of the most diverse clinical patterns in psychopathology. Now, regardless of whether such hyperic symptomatology appears forming different psychiatric disorders, there is a group of mental illnesses where the presence of these hypersynchronic manifestations takes on a very special significance, so much so that in our opinion, it is this marked hyperic functioning common to all of them that makes it possible to go on conceiving them as a homogeneous group with a common basis.
138 P. Lan Entralgo, op. cit., 1985, p. 224. 91 The group in question is that of endogenous psychoses, that group of mental diseases comprising the backbone of psychiatry and which have manifested themselves in the same way, always invariably the same, for over two thousand years: manic depression (now called bipolar disorder) and schizophrenic psychosis. These are serious psychiatric patterns that, from time to time and for no apparent reason, take over the patients psyche and fill it right up with their grave and complicated psychotic symptoms, leaving the patient into the world of madness. After a time, weeks or months, the symptoms recede in the same inexplicable way as they appeared. They are, then, recurrent processes that seem to have their origin within the patient. From as early as the mid 19th century, classical authors established the group of endogenous illnesses as a set with a similar nucleus, in which it is difficult to define the limits between one illness and another. 139 So, what might that central nucleus be that is common to all of them? Well, what is central to and what defines these diseases comprises the high capacity for endogenous hyperic functioning, which is probably constitutional and hereditary, shared by the patients concerned. This marked propensity for hyperia is what splashes their biographies with recurring psychotic symptoms characteristic of hyperia: visual and auditory hallucinations, delusional thinking, very strong suicidal tendencies, fits of sadness or bliss and episodes of depersonalization. Therefore, what would bring all these endogenous psychoses together is the special sensitivity of the patients to undergo the extraordinary experiences characteristic of hyperic hypersynchrony. The fact that the morbid process then becomes organized in one way or another as a schizophrenia or as a bipolar disorder will depend both on the patients personality before falling ill and on the type of hyperic experiences predominant in the clinical pattern. Thus, for example, in schizophrenia, together with a previously withdrawn and introverted personality with great difficulties in interpersonal communication, there would be a greater incidence of hyperic experiences with a cognitive content, which would explain the preponderance in the clinical patterns of these patients of delusional thinking. On the other hand, in bipolar disorder there would be a predominance of psychic experiences of an affective type, that is the sudden and intense dysthymic episodes typical of partial epileptic discharges, whether with feelings of sadness and moral pain, as would be the case of endogenous or melancholic depression, or with an alternation of feelings of grief and bliss, as in bipolar disorder. As for the feelings of strangeness and depersonalization, and the hallucinations, these would be present in both psychoses. This interpretation of ours hyperic hypersynchrony as the basis of different endogenous psychoses would explain a body of clinical and pharmacological facts that have not yet been cleared up.
139 V. Conde and M. Martnez Roig, El concepto de endogeneidad en Psiquiatra [The Concept of Endogeneity in Psychiatry], in J. Vallejo Ruiloba (Ed.), Update. Psiquiatra, Masson, Barcelona, 1995, pp. 3-4. 92 In the first place, let us underline the considerable overlapping of epilepsy and endogenous psychoses. This is true in the case of schizophrenic psychosis 140 , but much more so for manic- depressive psychosis or bipolar disorder, as is shown in countless scientific publications. 141 Thus, for example, D.O. Lewis et al., having presented a paper about six patients diagnosed with bipolar disorder, in whom there simultaneously appeared symptoms of partial seizures such as olfactory hallucinations, dj vu and mystic experiences, conclude: Psychomotor symptoms may be more prevalent in bipolar patients than has hitherto been recognized. 142
But this close relationship between epilepsy and endogenous psychoses is at the same time surprising and paradoxical, although no convincing explanation has yet been found for it. Indeed, on the one hand there are epidemiological data to prove the obvious comorbility that we have been defending: they are illnesses that often appear together in the same person. But on the other hand, there is evidence, also very consistent, pointing towards an exclusive relationship between the two processes, that is, that when epilepsy appears, the psychosis that the patient showed thitherto disappears. On this odd relationship, M.S. Starr says:
One of the great unresolved medical controversies of the twentieth century concerns the relationship between epilepsy and psychosis. Limbic structures are suspected of being intimately involved in the pathophysiology of both of these neurological conditions (Nielsen and Kristensen, 1981), yet for more than a century medical thinkers have failed to agree
140 On the relationship between schizophrenia and epilepsy, see, among other studies, the following: S. Barcia, Psicosis epilpticas intercrticas de aspecto esquizofrnico. Etiopatogenia. Fenmeno Kindling[Schizophrenia-Like Inter- Seizure Epileptic Psychoses. Etiopathogeny. The Phenomenon of Kindling], in J.J. De la Gndara (E.d), op. cit., 1993, pp. 135-51; P. Malabia Navarro, Esquizofrenia, epilepsia, locura circular manaco-depresiva e intoxicaciones cerebrales[Schizophrenia, Epilepsy Manic-Depressive Circular Madness and Cerebral Intoxications], in D. Barcia, (Ed.,), Esquizofrenia, ELA, Madrid, 1997, pp. 307-12; F. Marco Merenciano, Interpretacin epilptica de la esquizofrenia [The Epileptic Interpretation of Schizophrenia], in D. Barcia (Ed.), op. cit., 1997, pp. 359-68; F. Lamprecht, Epilepsy and Schizophrenia: a Neurological Bridge, in J. Neural. Transm., 1977, 40, pp. 157-70; M. Trimble, The Relationship Between Epilepsy and Schizophrenia: a Biochemical Hypothesis, in Biol. Psychiatry, 1977, 12, pp. 299-304; M. Prez and M.R. Trimble, Epileptic Psychosis: Diagnostic Comparison with Process Schizophrenia, in Br. J. Psychiatry, 1980, 137, pp. 245-49; M. Hejazi, Temporal Lobe Epilepsy with Schizophrenia, in South Med. J., 1987, 80, pp. 1043-45; J.R. Stevens, Psychiatric Aspects of Epilepsy, in J. Clin. Psychiatry, 1988, 49, pp. 49S-57S; H. Kido and N. Yamaguchi, Clinical Studies of Schizophrenia-like State in Epileptic Patients, in Jpn. J. Psychiatry Neurol., 1989, 43, pp. 433-38; M.R. Trimble, First-Rank Symptoms of Schneider: A New Perspective?, in Br. J. Psychiatry, 1990, 156, pp. 195-200; C.J. Mace, Epilepsy and Schizophrenia, in Br. J. Psychiatry, 1993, 163, pp. 439-45; M.F. Mndez et al., Schizophrenia in Epilepsy: Seizure and Psychosis Variables, in Neurology, 1993, 43, pp. 1073-77; J.M. Gold et al., Schizophrenia and Temporal Lobe Epilepsy. A Neuropsychological Analysis, in Arch. Gen. Psychiatry, 1994, 51, pp. 265-72; C.J. Bruton et al., Epilepsy, Psychosis and Schizophrenia: Clinical and Neuropathologic Correlations, in Neurology, 1994, 44, pp. 34-42. 141 For the relationships between epilepsy and bipolar disorder, see: N.M. Collins and R.R. Jacobson, Changing interactions between bipolar affective disorder and anoxic brain damage, in Br. J. Psychiatry, 156 (1990), pp. 736-40; D. O Lewis et al., Psychomotor epileptic symptoms in six patients with bipolar mood disorders, in Am. J. Psychiatry, 141 (1984), pp. 1583-86; R.H. Howland, Bipolar disorder associate with primary generalised epilepsy, in Br. J. Psychiatry, 162 (1993), pp. 699-700; P. Barczak et al., Hypermania following complex partial seizures. A report of three cases, in Br. J. Psychiatry, 152 1988), pp. 137-39; J.C. Garbutt and G.M. Gillette, Apparent complex partial seizures in bipolar patient after withdrawal of carbamazepine, in J. Clin. Psychiatry, 49 (1988), pp. 410-411; D.V. Forrest, Bipolar illness after right hemispherectomy. A response to lithium carbonate and carbamazepine, in Arch. Gen Psychiatry, 39 (1982), pp. 817-19. 142 D.O. Lewis et al., Psychomotor epileptic symptoms in six patients with bipolar mood disorders, in Am. J. Psychiatry, 141 (1984), p. 1583. 93 upon whether these two common disorders are closely associated, unrelated, or mutually antagonistic to one another. 143
There is in fact an unquestionable clinical fact: very often an acute psychosis gives rise spontaneously to a generalized epileptic seizure which brings an end to the psychiatric symptoms from which the patient has been suffering for several days. Everything points towards the epileptic attack having served to neutralize the mental disorder. This clinical observation, moreover, is backed up by the corresponding electroencephalogram: epileptiform activity disappears from it as soon as the acute psychosis sets in. And inversely, when the psychosis disappears, the epileptiform activity returns. This phenomenon is known in Psychiatry as Landolts forced normalization. 144
There is yet another act that confronts us unequivocally with this paradoxical relationship between epilepsy and psychosis: electroconvulsive therapy depends on the mutually exclusive nature of the two processes. 145 This method of treatment, also known as electric shock therapy, consists in sending an electric current through the psychotic patients brain in order to bring on a generalized epileptic seizure. Well, today, after more than fifty years of use, it is still one of the most effective therapeutic techniques for suppressing psychotic experiences and it is one of the treatments of first choice in psychotic depression, and in persistent manic phases. The same phenomenon as in clinical manifestations, whereby a seizure puts an end to an acute psychotic pattern, is what is brought on by the current circulating around the brain and triggering a generalized grand mal seizure which puts an end to hyperic manifestations. So there is unmistakable evidence to suggest a mutually exclusive relationship between psychosis and epilepsy. But not only exclusive, but paradoxical, for, although they are mutually repellent, they do co-occur in the same patient. How can this contradiction be explained? What hypothesis can clear up the dilemma? Regarding this matter, D. Pollock proposes the following interpretation:
A model explaining both the etiology and the reciprocal nature of seizures and psychosis in temporal lobe epilepsy is developed. Preictal and interictal spikes kindle both proconvulsive and inhibitory pathways of seizure expression and behaviorally relevant limbic systems. That system currently expressive, either seizure or psychosis, while under high synchronous drive would ten to fail allowing for the emergence of the opposing system. 146
143 M.S. Starr, op. cit., 1996, 22, p. 160. 144 P. Wolf, Acute behavioral symptomatology at disappearance of epileptiform EEG abnormality. Paradoxical or forced normalization, in Adv. Neurol., 1991, 55, p. 127. 145 J.E. Rojo Rods and J. Vallejo Ruiloba (Eds.), Terapia Electroconvulsiva [Electric Shock Therapy], Masson-Salvat, Barcelona, 1994. 146 D.C. Pollock, Models for understanding the antagonism between seizures and psychosis, in Prog. Neuropsychopharmacol. Biol. Psychiatry, 1987, 11, p. 483. 94
According to Pollock, in both cases there is one and the same cerebral functioning at work, its activity sometimes expressed as epilepsy and sometimes through psychotic symptoms. This interpretation does not, however, explain why this happens, or why the two expressions of the same function are mutually exclusive at certain times. On the other hand, our explanation, whereby hyperia and epilepsy are separated, would seem to make things much clearer: the primary psychotic symptoms are determined by what we called hyperic hypersynchrony, a firing which would be mediated by non-NMDA excitatory amino acid neurotransmitters, probably through the their reinforcement of dopaminergic activity. 147 Epileptic hypersynchrony, however, would have to be considered as a side effect of a hyperic activity out of control, extending out of its normal pathways. Then epileptic hypersynchrony would appear, mediated by the NMDA excitatory amino acid receptors as a means of dealing with a hyperia that had got out of control and become pathological. This is why hyperia and epilepsy so often appear together, despite being incompatible: epilepsy is to hyperia what the firemans water is to a fire. This would explain the apparent contradiction supposed by the frequent comorbility of the symptoms of psychosis and epilepsy despite their incompatibility. Our interpretation would, then, clarify the clinical observation according to which a generalized epileptic attack puts s swift end to an acute psychotic syndrome thitherto evolving with a wealth of symptoms. But there is also another set of facts, in the realm of psychopharmacology, which also seem confusing, even contradictory, and which, however, our interpretation would explain completely. For example, how might we explain that the medications effective in the treatment of epilepsy are just as efficient in combating the psychotic manifestations of bipolar disorder? First there was carbamazepine 148 , which proved its efficacy as a mood regulator. A few years later it was the turn of valproate 149 , then clonazepan 150 . And now, every new antepileptic drug that comes onto
147 A. Imperato et al., Dopamine release in the nucleus caudatus and in the nucleus accumbens is under glutamatergic control through non-NMDA receptors: a study in freely-moving rats in Brain Res. 530 (1990), p. 223. 148 On the use of carbamazepine in the treatment of bipolar disorder, see, among others, the following articles: W.A. Nole, Carbamazepine, a Possible Adjunct or Alternative to Lithium in Bipolar Disorder, in Acta. Psychiatr. Scand., 67 (1983), pp. 218-25; J.C. Garbutt and G.M. Gillette, Apparent Complex Partial Seizures in a Bipolar Patient after Withdrawal of Carbamzepine, in J. Clin. Psychiatry, 49 (1988), pp. 410-11; M. Tohen et al., Concomitant Use of Valproate and Carbamazepine in Bipolar and Schizoaffective Disorders, in J. Clin. Psychopharmacol., 14 (1994), pp. 67-70; E. Spina et al., Clinically Significant Pharmacokinetic Drug Interactions with Carbamazepine. An Update, in Clin. Pharmokinetic, 31 (1996), pp. 198-214; T.W. Uhde et al., Lack of Efficacy of Carbamazepine in the Treatment of Panic Disorder, in Am. J. Psychiatry, 145 (1988), pp. 1104-09. 149 See, among many others, the following articles. S.L. McElroy et al., Valproate in Psychiatric Disorders: Literature Review and Clinical Guidelines, in J. Clin. Psychiatry, 50 (1989), pp. 28-29; J.A. Deltito, The Effect of Valproate on Bipolar Spectrum Temperamental Disorders, in J. Clin. Psychiatry, 54 (1993), pp. 300-04; K.T. Brady et al., Valproate in the Treatment of Acute Bipolar Affective Episodes Complicated by Substance Abuse: A Pilot Study in J. Clin Psychiatry, 56 (1995), pp. 118-21; J.R. Calabrese et al., Rapid Cycling Bipolar Disorder and its Treatment with Valproate, in Can. J. Psychiatry, 38 suppl 2 (1993), pp. S46-S50; V. Sharma et al., Treatment of rapid cycling bipolar disorder with combination therapy of valproate and lithium, Can. J. Psychiatry, 38 (1993), pp. 137-39; R.T. Joffe, Valproate in bipolar disorder: the Canadian perspective, in Can. J. Psychiatry, 38 suppl. 2 (1993), pp. S46-S50; D.R. Guay, The Emerging Role of Valproate in Bipolar Disorder and Other Psychiatric Disorders, in Pharmacotherapy, 15 95 the market lamotrigine 151 , gabapentin 152 , etc. after a few months on sale as an anticonvulsant, is then presented as equally useful in the treatment of bipolar disorder. This surprising fact begs the question: What are we really treating here: bipolar disorders that respond to substances that in psychiatry we call mood-stabilizing drugs or, if not, partial epileptic attacks with affective manifestations (for us, hyperia) that respond to the same drugs, except that in neurology they are called antepileptic? Let us remember once more how extremely difficult it sometimes is to reach a differential diagnosis between bipolar disorder and partial epileptic seizures in which depression alternates with ecstasy. Again the hyperia hypothesis would convincingly explain this apparent contradiction: probably the whole sequence of moods of sadness and joy experienced by bipolar patients are nothing more than the expression of a neuronal hypersynchrony, or hyperic functioning of the brain. Naturally, this hypersynchrony would be officially countered with antepileptic drugs, which are no more than substances designed to cushion neuronal excitability, that is to diminish the hyperic functioning of the brain. And there is still one more argument to support our thesis of hyperia as the common root for all these psychopathological disorders. Just as anticonvulsant drugs give good results in the treatment of mood disorders, it is equally true that the so-called serotoninergic antidepressants are proving their usefulness in the treatment of psychic manifestations of partial epileptic discharges. It is the same reasoning, but from the opposite point of view: first we had antepileptics used as mood stabilizers, now we have antidepressants being used as antepileptics. Indeed, serotoninergic antidepressants, apart from being effective in eliminating the mood changes of depression, are just as useful for the suppression of other psychic symptoms, such as panic attacks, phobias, social anxiety and obsessions. And do not all these manifestations make up the varied and polymorphic symptomatology of partial epileptic attacks? But it is not just that we
(1995), pp. 631-47; C.L. Bowden et al., Relation of Serum Valproate Concentration to Response in Mania, Am. J. Psychiatry, 153 (1996), pp. 765-70. 150 On the use of clonazepan in bipolar disorder, see G. Chouinard, The use of benzodiazepines in the treatment of manic-depressive illness, in J. Clin. Psychiatry, 49 (1988), pp. 15-20; D. Mungas, Interictal behavior abnormality in temporal lobe epilepsy. A specific syndrome or nonspecific psychopathology?, in Arch. Gen. Psychiatry, 39 (1982), pp. 108-11. 151 On lamotrigine use in bipolar disorder, see the following publications: J. Walden and B. Hesslinger, Value of Old and New Anticonvulsivants in Treatment of Psychiatric Diseases, in Fortsch. Neurol. Psychiatr., 63 (1995), pp. 320- 35; J. Walden et al., Addition of Lamotrigine to Valproate May Enhance Efficacy in the Treatment of Bipolar Affective Disorder, in Pharmacopsychiatry, 29 (1996), pp. 193-95; E. Spina et al., op. cit., pp. 198-214. 152 On the study of gabapentin as a mood regulator in bipolar disorder and in other psychiatric applications, see, among others, the following: S. McElroy et al., A Pilot Trial of Adjunctive Gabapentin in the Treatment of Bipolar Disorder, in Annals of Clinical Psychiatry, 9 (1997), pp. 99-103; L. Trevor et al., Acute Treatment of Bipolar Depression with Gabapentin, in Biol Psychiatry, 42 (1997), pp. 851-53; S. Dubovsky et al., Novel Alternatives and Supplements to Lithium and Anticonvulsivants for Bipolar Affective Disorder, in J. Clin. Psychiatry, 58 (1997), pp. 224-42; G.A. Mellinck and M.L. Seng, The Use of Gabapentin in the Treatment of Reflex Sympathetic Dystrophy and Phobic Disorder, in Am. J. Pain Manage, 5 (1995), pp. 7-9. 96 postulate this, for there are numerous scientific publications in which this anticonvulsant activity of serotoninergic drugs is evidenced, especially as suppressers of partial epileptic attacks. 153
We must therefore ask ourselves the same question again: What are we treating: depressive patterns, expressions of anxiety, obsessive disorders or the like, according to Psychiatry, or rather various manifestations of neuronal hypersynchrony that would be efficiently curtailed by the inhibitory factor that these drugs exert on neuronal transmission? There are, then, many arguments in favour of a hypersynchronic activity linked with epileptic hypersynchrony, but different from it and comprising the common substrate of all these psychopathological disturbances. In short, our interpretation of mental illness as the expression of a cerebral function, not only physiological but higher, would be completely compatible with the Platonic concept of madness as a process with a clearly positive value:
the best things we have come from madness, when it is given as a gift of the god [...]. The people who designed our language in the old days never thought of madness as something to be ashamed of or worthy of blame; otherwise they would not have used the word manic for the finest experts of all the ones who tell the future thereby weaving insanity into prophecy. They thought it was wonderful when it came as a gift of the god. [...] Third comes the kind of madness that is possession by the Muses, which takes a tender virgin soul and awakens it to a Bacchic frenzy of songs and poetry that glorifies the achievements of the past and teaches them to future generations. If anyone comes to the gates and expects to be an adequate poet by acquiring expert knowledge of the subject without the Muses madness, he will fail, and his self-controlled verses will be eclipsed by the poetry of men who have been driven out of their minds. 154
How can Platos positive evaluation of madness be reconciled with the traditional notion of hypersynchrony as a negative and invalidating epileptic illness? It is, however, in line with our hypothesis of hyperia as a higher cerebral functioning from which extraordinary experiences are
153 On the use of serotoninergics as antepileptics, see, among others, the following studies: J.D. Leander, Fluoxetine, a selective serotonin-uptake inhibitor, enhances the anticonvulsivant effects of phenytoin, carbamazepine and ameltolide (LY201116), in Epilepsia, 33 (1992, pp. 573-76; S. Prendiville and K. Gale, Anticonvulsivant Effect of Fluoxetine on Focally Evoked Limbic Motor Seizures in Rats, in Epilepsia, 34 (1993), pp. 381-84; Q.S. Yan, et al., Evidence that a Serotoninergic Mechanism is Involved in the Anticonvusivant Effect of Fluoxetine in Genetically Epilepsy-Prone Rats, in Eur. J. Pharmacol., 252 (1994), pp. 105-12; H. Kabuto et al., Chronic Administration of Citalopram Inhibited E1 Mouse Convulsions and Decreased Monoamine Oxidase-A Activity, in Acta Med. Okayama, 48 (1994): pp. 311-16; A. Salgado and K.A. Alkadhi, Inhibition of epileptiform activity by serotonin in rat CA1 neurons, in Brain Res., 669 (1995), pp. 176-82; Q.S. Yan et al., Further evidence of Anticonvulsivant Role for 5- Hydroxytryptamine in Genetically Epilepsy-Prone Rats, in Br. J. Pharmacol., 115 (1995), pp. 1314-18; H.W. McConnell et al., Treatment of psychiatric Comorbidity in Epilepsy, in H.W. McConnell and P.J. Snyder (Eds.), Psychiatric Comorbidity in Epilepsy, American Psychiatric Press, Washington, 1998, p. 282. 154 Plato, Complete Works, Hackett, Indianapolis 1997, pp. 522-23. 97 derived that permit artistic creation. Just like the illustrious Athenian thinker, we maintain that this psychic activity can lead to illumination, only that for us it is not necessarily a question of madness, but of hyperia. And the philosopher has more to say about the excellence of Divine madness:
the fourth kind of madness that which someone shows when he sees the beauty we have down here and is reminded of true beauty; then he takes wings and flutters in his eagerness to rise up, but is unable to do so; and he gazes aloft, like a bird, paying no attention to what is down below and that is what brings on him the charge that he has gone mad. [...] and when someone who loves beautiful boys is touched by this madness he is called a lover. 155
There you have some of the fine achievements and I could tell you even more that are due to god-sent madness. [...] this sort of madness is given by the gods to ensure our greatest good fortune . 156
5. Hyperia and Literature
The third great group in whom we observe a special aptitude for hyperic functioning is that made up of artists. We have seen at different moments in our study that a good many of the most outstanding artistic creations that these creators have left us have their starting point in paroxysmal and extraordinary experiences which we attribute to the hyperic functioning of the brain. Without a doubt, the branch of art that best reflects this extreme, and therefore the most suitable for the analysis of these facts, is literature. Indeed, we have already mentioned different writers whose works are marked with such hyperic experiences. Let us remember again the Marcel Prousts hypermnesia, after have smelled and savoured a little cake similar to those which he uses to eat in his childhood in Combray 157 :
[...] one day in winter, on my return home, my mother, seeing that I was cold, offered me some tea, a thing I did not ordinarily take. I declined at first, and then, for no particular reason, changed my mind. She sent for one of those squat, plump little cakes called petites madeleines, which look as though they had been moulded in the fluted valve of a scallop shell. And soon, mechanically, dispirited after a dreary day with the prospect of a depressing morrow, I raised to my lips a spoonful of the tea in which I had soaked a morsel of the cake. No sooner had the warm liquid mixed with the crumbs touched my palate than a shudder ran
155 Ibid., p. 527. 156 Ibid., p. 523. 157 M. Proust, Remembrance of Things Past, Swanns Way, 1, Chatto and Windus, London, 1982, p. 48. 98 through me and I stopped, intent upon the extraordinary thing that was happening to me. An exquisite pleasure had invaded my senses, something isolated, detached, with no suggestion of its origin [...]. I had ceased now to feel mediocre, contingent, mortal. Whence could it have come to me, this all-powerful joy? I sensed that it was connected with the taste of the tea and the cake, but that it infinitely transcended those savours, could not, indeed, be of the same nature.
In the same vein, we have to quote here the extraordinary experience of depersonalization related by Jack Kerouac in his novel On the road 158 :
I woke up as the sun was reddening; and that was the one distinct time in my life, the strangest moment of all, when I didn't know who I was- I was far away from home, haunted and tired with travel, in a cheap hotel room I'd never seen, hearing the hiss of steam outside and the creak of the old wood of the hotel, and footsteps upstairs, and all the sad sounds, and I looked at the cracked high ceiling and really didn't know who I was for about fifteen strange seconds.
But there are some writers in whom these experiences are just as profuse and acquire such importance that they eventually become a major part of their composition. Such is the case, for example of the German Hermann Hesse, in some of whose novels this extraordinary phenomenology is so persistent that it constitutes part of the plot. Thus, in Demian, Hesse tells the story of two friends who, because of the permanent and intense suffering brought on by their hyperic experiences, are condemned to search. Sinclair and Demian bear on their foreheads the mark of Cain, that badge of the race of Cainites which is nothing other than hyperia, a tremendous hypersensitivity causing them experiences of extraordinary intensity, often so painful that they are forced to search ceaselessly for a meaning to their intense suffering. A suffering that forces one to search if it did not sound pretentious, we would make so bold as to coin the term search-sufferers to denote sufferers condemned to searching. Sinclair himself expressly states it at one point in the work:
And at that point it scalded me suddenly like a sharp flame the definitive revelation: for the waking man, there was only one duty, to search for himself...the real job of each one was
158 Kerouac, J. On the Road. Electronically Enhanced Text: World Library, Inc., 1991-93: p. 17. 99 just to reach himself...any other thing was to stop halfway, to go back to refuge in the ideal of the community, fear of the very inner individuality. 159
The novel is riddled with hypersynchronic discharges, sometimes brought on by the music of Pistorius, sometimes by the colours flashing in Sinclairs paintings, but always with the suddenness, passivity and vividness characterizing all hyperic experiences:
When I heard the passion according to St Matthew, I shuddered with mystic shivering... 160
Once I was overcome. My companion had thrown a lump of resin into the fire, from which a slender flame rose in which I thought I could see the bird in my drawing, with its yellow head...burning threads forming capricious nets...letters and figures...memories... 161
The sensation of having already lived through that moment went through me like lightning. [...]. The violent precision of the memory left me shaking. Like that, just like that, I had already seen it before... 162
And what about Steppenwolf? More of the same! The story of a new searcher, another Cainite just as much condemned to find the sense of those psychic contents, surely hyperic, that make him a kind of hermit surrounded by a world whose values he does not understand:
How was I to avoid being a Steppenwolf and a poor anchorite in a world none of whose aims I share in, none of whose pleasures attracts me? [...] I cannot understand or share in all those pleasures, which are certainly accessible to me and which thousands of people hanker and struggle after. And what happens to me, on the other hand, in my rare moments of pleasure, what for me is delight, success, elevation and ecstasy is something that the world does not know, love or seek out, except perhaps in novels; in life it considers it madness. 163
And what are those extraordinary experiences that Harry Hallers life is dedicated to following, and that only artists and the mad seem to seek? Nothing other than the hyperic experiences already mentioned thousands of times, either in the shape of musicogenic seizures or brought on by meditation or reading:
159 H. Hesse, Demian, Editores Mexicanos Unidos, Mxico, 1985, pp. 160-61. 160 Ibid., p. 81. 161 Ibid., p. 131. 162 Ibid., p. 188-89. 163 H. Hesse, Steppenwolf, Alianza, Madrid, 1984, p. 35. 100 Sometimes, though rarely, there were moments of great trembling and Divine gifts, devastating moments, when I, who was lost, was taken back to the beating heart of the world. Sad and yet stimulated to the core, I tried to remember the last time this had happened. It had been at a concert. A magnificent old piece was being played. Then, between two bars of a passage played pianissimo by oboes, the door to the hereafter was again suddenly opened to me, I had crossed to Heaven and I saw God at work. I suffered blessed pains, and could no longer resist anything in the world, nor fear anything in it, I had to affirm everything and give up my heart. It did not last long [...]. On another occasion the vision returned with the reading of a poet, with meditation on a thought of Descartes or Pascal. 164
And a few pages later, he again mentions the same experience, which has come over him once more, automatically and suddenly, as if by surprise:
Suddenly I recaptured the forgotten melody of those sweet bars of the oboes: like a shiny little soap bubble I felt it come up inside me, shine, reflect the world as polychrome and tiny before gently bursting again. If it had been possible for this heavenly little melody to mysteriously set root in my soul an one day within me cause its charming flower to bloom with all its beautiful shades, could I be irremediably lost? 165
We could go on considering the many other hyperic quotations in Hesses works, like that sudden illumination experienced by Siddhartha while watching a river flow, which is so reminiscent of what happened to St Ignatius of Loyola on the banks of the Cardoner:
With his face disjointed he fixed his gaze on the water [...]. At that moment he heard a voice arrive from remote parts of his soul [...]. It was a word, a syllable that a babbling voice repeated mechanistically: the sacred Om...Perfection [...]. His sleepy spirit awoke suddenly and recognized the stupidity of his intention [...]. And again he was aware of Brahma [...]. But that moment lasted but a second, like a lightning flash. 166
Here Herman Hesse is speaking to us of the extraordinary psychic content of hyperia which he does not describe at all as having pathological connotations. Like so many other writers, he describes experiences of unusual intensity which are often the starting points of lives of suffering
164 Ibid., pp. 34-35. 165 Ibid., p. 40. 166 H.Hesse, Siddhartha, Bruguera, Barcelona, 1976, pp. 105-06. 101 and search, but does not conceive them as an illness, but as the product of the normal workings of the mind. Unusual, but normal. But of all the hyperic experiences appearing in literature, surely the best known and the most studied are those left to us by Fyodor Dostoyevsky. Everybody knows that the famous Russian novelist suffered from epilepsy, 167 and we find magnificent descriptions of his ecstatic seizures in the Memoirs published by Sophia Kovaleskaya:
It was Easter Night: the two friends, forgetting how late it was, were talking, and like real Russians (Russians as they used to be) they were talking, talking about God. Suddenly Dostoyevsky shouted: God exists, he exists! just as the nearby church bells rang for midnight mass and Dostoyevsky went on: The air was filled with a great noise and began to vibrate...It felt to me as though the sky had come down to earth and had swallowed me up; I actually touched God. He entered me.. Yes, God exists, I shouted, and I remember no more. 168 [Translated from the French as quoted by Alajouanine]
But the author also relates his own experiences on several occasions in his works, using different characters as vehicles. Thus, in The Devils (also known as The Possessed), Kirilov describes an ecstatic episode like this:
There are seconds, only five or six seconds, when suddenly you feel the presence of eternal harmony, perfectly represented. It is not of this earth, I do not wish to say that it is Heavenly, but that man in his earthly form cannot support it. He needs to become physically transformed or die. It is a clear and unmistakable feeling. It seems as though you felt that the whole of nature [...]. You forgive nobody for there is nothing to forgive. It is not that you love: Oh, it is way above love! The most terrible part of it is that it is such an intensely clear thing and that you feel such joy. If it lasted more than five seconds, the soul would not be able to bear it and would have to disappear. In those five seconds I have lived a life, and for them I would give my whole life, for they are worth it. 169
Kirilov assures us that he has not suffered from generalized seizures but just from these very intense psychic paroxysms. However, Dostoyevsky, who knows from his own experience that these
167 Regarding Dostoyevskys epilepsy, see, among others, the following studies: T. Alajouanine, Dostiewskis epilepsy, in Brain, 86 (1963), pp. 210-18; H.F. Gastaut, Dostoevskys involuntary contribution to the symptomatology and prognosis of epilepsy, in Epilepsia, 19 (1978), pp. 186-201; F. Cirignotta, C.V. Todesco and E. Lugaresi, Temporal Lobe Epilepsy with Ecstatic Seizures (So-Called Dostoevsky Epilepsy), in Epilepsia 21 (1980), pp. 705-10; P.H. Voskuil, The Epilepsy of Fyodor Mikhailovitch Dostoevsky (1821-1881), in Epilepsia, 24 (1983), pp. 658-67. 168 Quoted by T. Alajouanine, Littrature et pilepsie, in Cahiers de lherne, 1973, 24, p. 312. 169 F. Dostoyevsky, Complete Works, Aguilar, Madrid, 1990, vol. II, p. 1459. 102 ecstatic episodes often precede generalized seizures, says the following through the mouth of Schatov:
Kirilov, does this happen to you often? Once every three days; once a week. You dont get seizures? No. Well that means that youre going to get them. Look after yourself, Kirilov, Ive heard that thats how seizures begin. An epileptic described me the last details of that sensation before the attack, exactly as you have just done five seconds, and he said it would be impossible to bear any more. Remember Mohammeds little jug, which didnt have time to empty out, while he, on horseback, was wandering around Paradise. The jug...its the same five seconds; it reminds one too much of you, but Mohammed was an epileptic. Be careful of attacks, Kirilov. 170
Indeed, the psychic productions that hyperic hypersynchrony gives rise to may be so great and so intense that it is absolutely impossible to bear them for more that a few instants, just before the onset of a generalized gran mal seizure, which puts an end to such an awesome experience. It is the famous sublime minute that Dostoyevsky mentions in The Idiot, through the mouth of Prince Mishkin:
He remembered the symptoms that heralded the epileptic fits that he had so often suffered. Right in the middle of a crisis of anguish, of oppression, of stultification, it suddenly seemed to him that his brain was burning and that all the vital forces of his being acquired an awesome impetus. In those moments, very fleeting ones, the meaning and awareness of life were multiplied in him. His heart and spirit were lit up with a blinding brightness. All his agitation, his doubts, his anguish culminated in a great serenity made of joy, of harmony and hope that took him to total knowledge, to the understanding of the first cause, the sublime minute. But those radiant moments, those flashes of intuition, foretold the decisive instant that preceded the seizure. 171
And still on the subject of literature and hyperia, we cannot fail to mention the multitude of poets whose lives, because of their continual and very frequent hyperic experiences, have become a wandering search for Beauty and Truth, to the point where they have all eventually become real
170 Ibid., p. 1459. 171 F. Dostoyevsky, op. cit., 1964, pp. 256-7. 103 mystics profane mystics, if you like, but mystics nevertheless, who end up forming through their poetry a union with the Absolute similar to that found in religious mystics. We could mention William Blake, Walt Whitman, Juan Ramn Jimnez and many more. Let us concentrate for a while on Walt Whitman, a poet who exhibits frequent hyperic experiences in his literary compositions:
My ties and ballasts leave me, my elbows rest in sea-gaps, I skirt sierras, my palms cover continents, I am afoot with my vision 172 I heard what was said of the universe, Heard it and heard it of several thousand years 173 .
But the most relevant of Whitmans extraordinary experiences appears in his poem entitled One hour to madness and joy:
One hour to madness and joy! O furious! O confine me not! (What is this that frees me so in storms? What do my shouts amid lightnings and raging winds mean?) O to drink the mystic deliria deeper than any other man! O savage and tender aching! (I bequeath them to you my children, I tell them to you, for reasons, O bridegroom and bride.) O to be yielded to you whoever you are, and you to be yielded to me in defiance of the world! O to return to Paradise! O bashful and feminine! O to draw you to me, to plant on you for the first time the lips of a determind man. O the puzzle, the thrice-tied knot, the deep and dark pool, all untied and illumind! O to speed where there is space enough and air enough at last! To be absolvd from previous ties and conventions, I from mine and you from yours! To find a new unthought-of nonchalance with the best of Nature! To have the gag removd from ones mouth! To have the feeling to-day or any day I am sufficient as I am. O something unprovd! something in a trance! To escape utterly from others anchors and holds! To drive free! to love free! to dash reckless and dangerous! To court destruction with taunts, with invitations! To ascend, to leap to the heavens of the love indicated to me! To rise thither with my inebriate soul!
172 Whitman W. Leaves of grass. Electronically Enhanced Text: World Library, Inc., 1991-93: p. 121. 173 Whitman W. Ibid., p. 144. 104 To be lost if it must be so! To feed the remainder of life with one hour of fullness and freedom! With one brief hour of madness and joy 174 .
Also the Spanish poet Juan Ramn Jimnez was prone to hyperic experiences, borne out by the intense psychic symptomatology that he suffered throughout his life. Gilbert Azam says this of them:
His temperament had always been delicate and nervous [...] he imagined that his heart could fail at any moment and he had to spend long periods shut up in hospitals and sanatoria [...] his morbid fear of sudden death became, then, a neurosis. 175
In that fear of sudden heart failure and in that morbid fear of sudden death, we discover the characteristic elements of a panic attack, with the consequent appearance of phobic behaviour tending to avoid the repetition of the dreaded seizures, which would eventually bring about years of illness. In perfect agreement with the poets psychic sufferings, in his work we find various examples of extraordinary experiences where moods of daunting intensity put his soul in communion with the ever-ineffable cosmic conscience:
How sad it is to love everything, without knowing what one loves! It seems as though the stars, in compassion speak to me; but as they are so far away, I do not understand their words. 176
Guided by these vivid emotional experiences, the poetic search becomes for the Nobel Prize winning poet Jimnez, little by little, a genuine mystical process:
For poetry and God, I insist, are the expression of the ineffable, the unspeakable, and can only be expressed through circumlocution, hints and symbols. And poetry is like religion, a beauty of symbols, not the truth. 177
174 Whitman W. Leaves of grass. Electronically Enhanced Text: World Library, Inc., 1991-93: pp. 194-5. 175 G. Azam, Introduccin, in J.R. Jimnez, Seleccin de poemas, Castalia, Madrid, 1987, p. 9. 176 J.R. Jimnez, Segunda antoloja [sic] potica, Espasa Calpe, Madrid, 1998, p. 102, literal translation. 177 Ibid., p. 50. 105
It is not surprising then that we finds his poems littered with hyperic experiences in which the poet expresses ecstatic feelings of fusion with nature, often triggered by the light or acoustic stimuli that we have seen so often in our study. Thus, a verse in which the setting sun brings on in him an ecstasy in the shape of a longing for eternity:
Coming through leaves, the sun, now copper, comes to wound my heart. I want to be eternal! Beauty that I have seen Never rub yourself out! For you to be eternal, I want to be eternal! 178
In this way, his poetry eventually becomes pure eternity, in words that take on creative power and allow him to re-create the creatures:
Intelligence, give me the exact names of things! May my word be the thing itself, created by my soul anew. 179
I know full well that I am the trunk of the tree of things eternal. I know full well that the stars I feed with my blood. That the clear dreams Are birds of mine. I know full well that when the axe of death fells me, the firmament will collapse. 180
178 J.R. Jimnez, op. cit., 1987, p. 113. 179 Ibid., p. 130. 180 Ibid., p. 132. 106 It was precisely this sharing in Gods creational abililty re-creating things now through the word that Bergson considered the fundamental characteristic of the mystic:
In our eyes, the ultimate end of mysticism is the establishment of a contact, consequently of a partial coincidence, with the creative effort of which life is the manifestation. That effort is of God, if not God himself. The great mystic is to be conceived as an individual being, capable of transcending the limitations imposed on the species by its material nature, thus continuing and extending the divine action. 181
6. Hyperia and Music
The hyperia thesis would allow us to explain another dilemma that we have repeatedly found throughout our study: the real role to be attributed to music in cerebral activity. In the first chapter, it appeared as a suitable stimulus for triggering seizures of reflex epilepsy and, in perfect reciprocity with these musicogenic attacks, we later found it as an efficient means used by religious throughout history to trigger extraordinary mystical experiences, in short, to bring on trances of ecstasy hyperic experiences. The time has come, then, to resolve certain paradoxes that have been in the wings throughout the book: How does music act on neuronal functioning? What link does it have with extraordinary mystic experiences? Must the highly unusual experiences that it arouses always be considered as something pathological belonging exclusively to the field of epilepsy, or should they be understood as hyperic experiences, and therefore physiological and likely to occur in any healthy person? We now have available a wealth of information that leads us to think that the role it plays in epileptics could be extrapolated to the population at large and thus the psychic phenomena that it evokes in epileptics could be equated to those aroused in normal people. In this regard, we have observed that the extraordinary experiences brought on by music, and which have the phenomenological characteristics of the psychic experiences of epilepsy, appeared in the most diverse writers of all periods. Thus, schylus speaks of ominous chords that unleash frenzy. 182
For his part, the Chinese poet Kung Tzu Chen, narrating his own experience, offers us a magnificent description of a musicogenic attack: I have always been absent minded while hearing the sound of a street vendors [sic] flute. 183
181 H. Bergson, The Two Sources of Morality and Religion, MacMillan and Co., London, 1935, p. 188. 182 G. Colli, La sabidura griega [The Wisdom of Greece], Trotta, Madrid, 1995, p. 59. 183 Quoted by H.G. Wieser et al., Musicogenic Epilepsy: Review of the Literature and Case Report with Ictal Single Photon Emission Computed Tomography, in Epilepsia, 38 (1997), p. 200. 107 The same may be said of the different religious authors, who hint at this capacity of music to evoke extraordinary experiences. Let us remember the case of the Jewish prophet who needed music to be able to go into trance: They fetched a minstrel, and while he was playing, the power of the LORD came upon Elisha ... (2 Kings 3, 15). In the same vein, Pseudo-Dionysius makes reference to the sacred canticles that have serenely prepared our spirit to share in the mysteries that we are going to celebrate, when they have put us in tune with God. 184 For his part, St Augustine describes the highly intense feelings that music aroused in him: How much I cried hearing the hymns and canticles [...] whose gentle sound moved me with force and impelled me to devotion and tenderness! 185 And let us not forget the importance of music in the life of Hildegard of Bingen, for whom it was the ideal medium for her to express her intense mystic experiences. But we find music bringing on episodes of unheard-of intensity in many other authors who describe them as though they were normal events they were certainly striking, but in no way pathological. Friar Luis of Len, in the Ode to his contemporary and famous composer Salinas, gives this description of the extraordinary effects of music on his soul:
The air becomes serene and puts on beauty and uncommon light, Salinas, when the loud music sounds governed by your wise hand [...] It goes right through the air till it reaches the highest sphere, and hears there another kind of imperishable music, which is the source of the former [...]. Oh blissful faint! Oh life-giving death! Oh sweet oblivion! If only I could remain in your repose without ever being sent back to this low and vile sense! 186
184 Pseudo-Dionysius (Denys the Areopagite), Obras completas [Complete Works], BAC, Madrid, 1990, p. 212. 185 St Augustine, Confessions, electronic edition, New Advent Catholic Supersite, Barclona, 1961, book 9, chapter VI, section 14. 186 Friar Luis of Len, Poesa [Poetry], Alianza Madrid, 1986, p. 34. 108 Should the psychic contents of serenity, beauty, blissful fainting, and the intense joy experienced here by the poet under the effects of music be considered normal, or do they rather have the requisites of intensity, paroxysm, strangeness and passivity necessary for their interpretation as epileptic episodes? Where can we draw the line between these extraordinarily intense yet still normal experiences and those that have to be considered epileptical or pathological? Of all the authors that we have examined, the one who with greatest strength and clarity underlines the hyperizing function of music must surely be the Roumanian philosopher Cioran. This thinker, like so many other mystics and artists, suffered throughout his life from such painful experiences that he himself said: I can say that since the age of seventeen I have not had a single day without an attack of melancholy. 187 In his case, this indescribable suffering for no reason, which seems to come from another world and which has all the characteristics of an epileptic discharge, is called tedium. The description that he gives of it has a clear correspondence with the time disturbance he suffers during a seizure:
In tedium time cannot run by. Each instant swells and, in a manner of speaking, does not let the next instant come [...]. In tedium, time is separated from existence and passes to the outside. Now, what we call life and actions is an insertion in time. We are time. In tedium, we are no longer in time [...]. Tedium has been and still is the plague of my life, inconceivable without a physiological basis. 188
We cannot avoid comparing this quote from Cioran on the standstill to which he notices time coming with one from a patient of Jaspers, which we mentioned in the section on the treatment of epilepsy:
Suddenly I was invaded by a state: my arms and legs seemed to swell up. A frightful pain went through my head, and time stood still. Simultaneously my soul was presented in an almost superhuman way with the vital importance of that moment. Then time flowed again as before. 189
Well, for this great sufferer, music is of major importance and we find constant references to it in his work as an efficient way of provoking experiences with clearly ecstatic characteristics:
187 E.M. Cioran, Conversaciones [Entretiens, in French], Tusquets, Barcelona, 1997, p. 104. 188 Ibid., pp. 55 and 93. 189 K. Jaspers, op. cit., 1973, p. 107. 92 E.M. Cioran, El libro de las quimeras [Le livre des leurres, in French], Tusquets, Barcelona, 1996, p. 11. 93 Ibid., p. 12. 109 To live in perpetual exaltation, spellbound and maddened in a drunken bout of melodies, an intoxication of divine sonorities, for me to be the music of spheres myself, an explosion of vibrations, a cosmic song and an upward spiralling of resonances. the songs and the sadness stop being painful in this intoxication and my tears burn again as in the moment of supreme mystic revelation. 190
The description of the ecstatic paroxysm could hardly be more explicit, and in it we find the same tears of joy that had been experimented by St Augustine, St Ignatius, St Teresa and St John of the Cross, tears that are accompanied by the intense conviction of receiving supreme mystic revelations. For Cioran, there is no doubt: music arouses genuine ecstasies in the brain, that is, sudden experiences having all the characteristics of extraordinary mystic phenomena and accompanied by a vivid impression of oneness with Truth. He even uses the term musical ecstasy over and over again when speaking of them:
Musical ecstasy implies a return to identity, to origins, to the first roots of existence. In it all that is left is the pure rhythm of existence, the immanent and organic current of life. I hear life. From there all the revelations spring. 191
Cioran conceives rhythm and melody as the essence of life and such mentions are made time and again:
I am captivated and driven mad with joy by the musical mystery lying within me, which projects its flashes in melodious undulations, which undoes me and reduces my being to pure rhythm. I have lost my substance, that unyieldingness that gave me prominence and profile, which made me tremble before the world, and feel abandoned and homeless in a deathly loneliness and I have arrived in a sweet and rhythmic immaterialness, when the search for my self no longer has any meaning, for my melodization, my transformation into melody, into pure rhythm, has taken me out of the usual relativity of life. 192
Anyone who has not had the sensation of the disappearance of the world as a limiting, objective and separated reality, anyone who has not had the sensation of absorbing the world during their musical ecstasies, their shaking and their vibrations, will never understand the meaning of this experience where everything is reduced to a continuous and ascensional
94 Ibid., 1996, p. 11. 95 Ibid., p. 10. 96 S. Weil, A la espera de Dios [Waiting for God], Trotta, Madrid, 1993, pp. 75-6 110 universe of sound evolving upwardly into pleasurable chaos. And what is that musical state other than a pleasurable chaos whose vertigo is like placidness and its undulations like fits? 193
And to round off this list of authors in whose work music appears in the role of a hyperizing stimulus, some words have to be said about the French mystic Simone Weil, a figure in many ways comparable to Cioran yet so different from him. Like him, she was a tremendous sufferer who felt in her own flesh the indescribable grief of the extraordinary experiences of hyperia, although she labels such pain as unhappiness:
Unhappiness is something very different from simple suffering [...]. It is inseparable from physical suffering yet completely different [...]. It is an uprooting of life, a more or less attenuated equivalent of death [...]. If physical pain is completely absent, there is no unhappiness for the soul, for thoughts may be directed to any object [...]. When a physical pain forces thought to recognize the presence of unhappiness, such a frightening state ensues that it is as if a condemned person were obliged to look for hours at the guillotine that was to cut his head off. There are human beings who can live for twenty, even fifty, years in this state of fright. One can pass them by without noticing it. One only notices that they sometimes behave strangely and one disapproves of their conduct. 194
Unlike Cioran, who was always sceptical and unbelieving, having once stated: I could not have a religious destiny, I wasnt cut out for it, because I couldnt believe 195 , the so-called Red Virgin confers a religious meaning on suffering and considers the profound experience of pain as one of the essential elements of her inner mystic process:
Unhappiness is a marvel of Divine technique. It is a simple and ingenious device that enables the immensity of blind, brutal and cold force to penetrate the soul of a finite creature. The infinite distance between God and creature becomes wholly concentrated in a point to pierce the centre of the soul. The man to whom this happens takes no part in the process. He is like a butterfly pinned alive in an album. But amid the horror he can keep up his will to love [...]. He whose soul remains directed towards God while run through by a nail is nailed to the very centre of the universe. That is the real centre, and is outside space and time, it is God. Through a dimension that does not belong to space and which is not time, through a totally different dimension, that nail has drilled out a hole through creation,
97 E.M. Cioran, op. cit., 1997, p. 169. 98 S. Weil, op. cit., 1993, p. 85.
111 in the thickness of the barrier separating the soul from God. Through this wonderful dimension, the soul can, without leaving the place and moment in which the body to which it is bound is at, cross all space and time to arrive at the very presence of God. 196
Well, just like Cioran, Simone Weil mentions music as the stimulus bringing on extraordinary experiences in which we are unable to decide whether the feelings and ideas aroused under the effects of musical chords should be considered normal or epileptical:
In this state of mind and in miserable physical condition, I came to that little Portuguese village, which was equally miserable, alone, at night, with a full moon, on the feast day of the local saint. The village was on the coast. The fishermens wives were walking in procession by the boats, carrying candles and intoning canticles, doubtlessly very old ones, with heartrending sadness. Nothing could give any idea of what it was like. I have never heard anything so moving, except the song of the Volga boatmen. There I was suddenly very sure that Christianity was the religion of slaves, that slaves could not fail to adhere to it, and that I was one of them. 197
Under the influence of that heartrending music, Weil confesses that she was suddenly very sure that Christianity was the religion of slaves. How can this sudden paroxysm of certainty be interpreted? How must the emotions described here by the French mystic (the highly intense feeling of sadness occurring completely passively, the rending suffered by Simone Weils soul, the instantaneous intuition concerning the meaning of Christianity) be considered: as physiological hyperic phenomena similar to those aroused in any of us, or as the experiences typical of a musicogenic epileptic seizure? We could go on for ever pulling apart quotes where music appears as a clearly hyperizing stimulus. Plato speaks of melodies that have the capacity to dazzle and that show who has need of the gods and of initiations 198 . Euripides speaks the following about music through the mouths of the chorus of Alcestis: Through music I went up to the firmament over the world 199 . For Beethoven, Music is a higher revelation than all wisdom and philosophy 200 , and Johann Paul Friedrich Richter, in allusion once again to the very vivid emotions that music passively arouses in mans mind, says: Under the musical sound, the sea of our hearts swells, like the waves under the effects of the moon. 201
197 Ibid., p. 40. 198 G. Colli, op. cit., 1995, p. 75. 199 Ibid., p. 137. 200 F. Palazzi and S. Spaventa, op. cit., 1984, p. 750. 201 Ibid., p. 752 112 So the time has come to ask ourselves bluntly: Are the extraordinary psychic contents triggered by music, and which we find in epilepsy, but also in mystics and in the descriptions of philosophers and artists throughout history, not the same as any of us undergoes on hearing certain tunes or phrases from a given piece of music, or certain rhythms, to feel intense psychic effusions? The phenomena thus provoked usually consist in intense feelings of bliss, frequently with passive attacks of tears of joy, and sometimes diffuse experiences of ineffable well-being. Whatever the content of the experiences, be it affective or cognitive, they are always characterized by their passively received and automatic onset in our conscience, without our having made any conscious effort to bring them on. Is this not exactly the same process that occurs in musicogenic epilepsy? Should we then conclude that we are all epileptic and that we all suffer from reflex epilepsy? Would it not be the case, rather, that what is set off by music is a physiological function hyperia thanks to which psychic experiences of extraordinary intensity appear in the brain? We shall end this section on music and hyperia with a curious anecdote that we were able to see on television during the funeral of Franois Mitterand at Notre Dame Cathedral, and which caught our attention. During the offering, while the Cardinal of Paris was officiating in silence, the choirs began to sing and the organ began to play. The air gradually filled with the magic of incense and the sweet and serene melody. And while the chords were reaching their climax and the whole church was filled with this atmosphere, the cameraman took close-ups of different world leaders who, because of the intense emotion aroused in them by the music, could not contain their tears. The German Chancellor Helmut Kohl, Prince Rainier of Monaco, and the President of France were all weeping, some of them wiping their eyes. So, were the three of them epileptic or mystic? Were they high on mescaline? Would it not be more reasonable to conclude that they were all hyperic? Were they not allowing their brains to work, so that the music and probably also the incense would set off a completely physiological function consisting in unusually intense psychic experiences coming to the surface? Without music I could not live. I do not know who said this, it was pinned on one of those boards, full of photos, notes and timetables that usually preside over the desks of our young students. This being the case and music being so important and bringing us such beautiful experiences, the moment has come to pay a tribute to those composers and songwriters who have done so much for us and helped us to live. Everyone will have their favourite, their own Beethoven, Elvis or Bob Dylan. Each one will know which Eleanor Rigby makes them cry, which Tubular Bells, piercing their ear-drums with their rending ringing, burst into a wave of sweet tears in the brain. Vivaldi, Neil Diamond and The Beatles are all well acquainted with hyperia, and with the rhythms and chords necessary to trigger those extraordinary experiences, as is borne out by each new composition that they offer. 113 Music, then, is an arouser of hyperic experiences with all the characteristics of a trance is this not what the psalm says: How good it is to sing psalms to our God! (Psalms 147, 1)?
7. Hyperia and Light
What we have said about the close relationship between hyperia and music can also be said about hyperia and light. Like music, light is surely the correct stimulus to bring on a hyperic experience. But at the same time it appears in the works of the artist, whether he is a writer or a painter, as an expression of the experience. It seems obvious that the brain is designed to respond with hypersynchronic volleys to certain light stimuli, especially when they have a rhythmic nature. Again we have the brain and rhythmicity! Indeed, as in the case of musical vibrations, we have repeatedly found light throughout our study, first as a cause of reflex epilepsy but also as a stimulus capable of triggering extraordinary mystic experiences. Let us consider the case described by Apuleius 202 of the slave set to turn a potters wheel and who suffered epileptic fits because of the light flashing into his eyes from it. Or the event of the traveller in the horse-drawn carriage, mentioned by Harding and Jeavons, in whom the sunlight shining through the trees on the roadside brought on a partial attack: The shining of the sun through the trees lit up my face, and suddenly I realized that I was feeling violent emotions. 203
St Ignatius tells us the following about an experience with light while looking into the water of the River Cardoner:
[..]he sat down for a while facing the river flowing far below him. As he sat there the eyes of his understanding were opened and though he saw no vision he understood and perceived any things, numerous spiritual things as well as matters touching on faith and learning, and this was with an elucidation so bright that all these things seemed new to him. 204
St John of the Cross would go into a trance while at prayer beholding a nearby spring or stream, probably searching for the photosensitive stimulation of sunlight reflected by running water. Jakob Bhme was taken to the ultimate vision of Nature while he was contemplating the reflection of light in the dark bottom of a tin pot. 205
202 G.F Harding and P.M. Jeavons, op. cit., 1994, p. 2. 203 Ibid., pp. 3-4. 204 St Ignatius of Loyola, op. cit., 1992, pp. 38-39. 205 A. Andreu Rodrigo, op. cit., 1979, LXXIV. 114 Light appears in mystic writings not only as an efficient tool for triggering extraordinary experiences but also as the ineffable content of those experiences. In this regard it takes on a great relevance and we find it profusely described by different authors. Let us analyse the following piece by St Teresa, a mystic writer for whom light appears cloaked in mystery:
It is not a radiance which dazzles, but a soft whiteness and an infused radiance which, without wearying the eyes, causes them the greatest delight; nor are they wearied by the brightness which they see in seeing this Divine beauty. So different from any earthly light is the brightness and light now revealed to the eyes that, by comparison with it, the brightness of our sun seems quite dim and we should never want to open our eyes again [] It is light which never gives place to night, and, being always light, is disturbed by nothing. It is of such a kind, indeed, that no one, however powerful his intellect, could, in the whole course of his life, imagine it as it is. 206
It is worthwhile also to recall the very vivid description given by Hildegard of Bingen of the characteristics of the light that she perceived during her trances:
Yet the light that I see is not physical, but infinitely brighter than sunlight [...]. What I see and learn in this vision remains for a long time in my memory, in such a way that I remember what I see and perceive. I see it and hear it, an I know that I am acquainted with it for a moment, that I possess it for an instant. 207
But we can go yet further: Are these light-induced hyperic experiences that bring on emotions and psychic content of an extraordinary vividness and intensity not the same as those undergone by every one of us when, on looking at a certain landscape or seeing a sunset reflected in water, or the sight of certain reflections, we feel suddenly overcome by an intense emotion that takes us over while we remain passive to it? Is literature not full of such examples? Stendhal, in The Charterhouse of Parma, speaks thus of such an experience:
It was only half past eight, and, at the other extremity of the horizon, to the west, a brilliant orange-red sunset showed to perfection the outlines of Monviso and the other Alpine peaks which run inland from Nice towards Mount Cenis and Turin. Without a thought of his misfortunes, Fabrizio was moved and enraptured by this sublime spectacle. 208
206 The Complete Works of St Teresa of Jesus, op. cit., pp. 180. 207 Quoted by M. Buber, Confessions extatiques [Confessions of Ecstasy], ditions Grasset & Fasquelle, Paris, p. 64. 208 Stendhal, The Charterhouse of Parma, The Zodiac Press, London, 1961, p. 376. 115 Juan Ramn Jimnez offers us this short and meaningful verse where the hyperizing light of dusk arouses in him feelings of fusion and eternity:
Inflame me, west: make me perfume and flame; May my heart be just like you, west, Discover what is eternal in me, what burns, what loves, And may the wind of oblivion take away what suffers! 209
For his part, Gerardo Diego, in a poem entitled Revelacin (Revelation), offers a sudden ecstatic experience triggered by the evening light together with the sudden call of a bird:
It was in Numancia, when there declines The August evening, august and slow, Numancia of silence and ruin Soul of freedom, throne of wind. The light became by moments a mine Of transparency and vanishing, Diaphanousness of evening absence Hope, hope for the portent. Suddenly, where? a bird without a lyre, Without a branch, without a lectern, sings, goes into delirium, Floats in the summit of its acute fever. The living beating of God dripped on us Laughter and talk of God, free and naked. And the bird, knowing it, sang. 210
Light appears, then, in literature as a stimulus capable of triggering emotional crises, which, though having the characteristics of epileptic attacks, are nevertheless conceived by the authors describing them as normal psychic phenomena. Would it not, then, be more reasonable to speak of hyperia than epilepsy? And not only in literature, for something similar occurs with light in painting, for quite frequently artists seek to reflect in their paintings those extraordinary characteristics that they have perceived during a vivid hyperic experience. For, are the ecstatic etchings of William Blake, the burning and twisted nature of Vincent Van Gogh and Salvador Dals molten clocks not clearly
209 J.R. Jimnez, op, cit., 1987, p. 95. Literal translation. 210 G. Diego, Primera Antologa [First Anthology], Espasa-Calpe, Madrid, 1967, p. 156. 116 hyperic? And were the three painters in question not afflicted by noticeable mental imbalance, and therefore strongly hyperic? From the age of ten, Blake had visions of angels and prophets, with whom he carried on conversations. 211 Van Gogh was diagnosed during his lifetime as suffering from nervous breakdowns of epileptic origin with hallucinations and delirium, 212 the diagnosis being confirmed by such authorities with the scientific prestige of Gastaut, who concluded that the great Dutch painter suffered from an epilepsy of the temporal lobe. 213 As for third, there are abundant data to suggest obvious psychopathology. And we must still add another argument in favour of light as a suitable stimulus for triggering extraordinary experiences in the population at large. What, for example, can be said of Gothic cathedrals? What is the function of such a sophisticated illumination and one so difficult to achieve? With their light filtered through the beautiful pieces of coloured glass, could they not be conceived as enormous boxes for producing hyperia? In the Gothic cathedral, all the architectural elements are designed to achieve a special illumination, a light capable of awakening the spirit, in short, a light that can facilitate hyperic experiences. Let us see how the Medieval art specialist Jess Fernndez del Hoyo puts it:
Neither the pointed arch, nor the ribbed vault, nor the translucent walls, among other things, would exert the seduction of their operative force on the beholder without the action of that element that is so powerfully transmitted as if it breathed life on them: light, a certain and specific type of light [...]. The light entering the cathedral through the windows does not have the function of inundating the inside but of transforming it. It does not seek to illuminate reality for us to perceive it in an objective way, but rather to relatively darken it, strengthening its symbolic values [italics in the original]. 214
And then, in what to us looks like an obvious and clear description of the hyperic properties of the cathedrals light, he continues in his reasoning thus:
The coloured windows are the basic makers of the inner space as they are the specific element that transforms natural white light from the outside into a chromatized, darkened, unnatural and diffuse light. What for?
211 M. Praz, William Blake, in V. Bompiani (Ed.), Diccionario de autores [Dictionary of Authors], Hora, Barcelona, 1992, I, p. 316. 212 F.J. Gonzlez Luque and A.L. Montero Gonzlez, Vincent Van Gogh, posedo por el color y la luz [Vincent Van Gogh, Possessed by Colour and Light], Laboratorios Juste, Salamanca, 1977, p. 54. 213 Ibid., p. 55. 214 J. Fernndez del Hoyo, Aproximacin a la catedral de Len [An Approach to Len Cathedral], Edilesa, Len, 1993, p. 55. 117 This light is the essential resource for creating an image of the inner space that is distinct from the exterior, in order to shape it as a spiritual and transcendental universe in which the Heavenly Jerusalem brought down from on high takes sensorial shape. The same light is proposed as an element for visualizing God, his presence, in the whole of the inner space of the cathedral. Its visible reality symbolized the Invisible [Italics in the original]. 215
So, the same role that was being played by music a few moments ago, that is to prepare our spirit serenely to share in the mysteries and put us in tune with God 216 , exactly the same role, is now played by light, to shape a spiritual and transcendental universe and so lift the soul up to the Heavenly Jerusalem, where it can see God Himself. What is odd, then, about our conceiving our cathedrals, with their magic and attenuated light (to which we must add the hyperizing effect of religious canticles, aromatic incense and meditation on the word) as spaces specially designed to produce hyperia, as great hyperic boxes? An despite their obvious difference from Gothic cathedrals, could the same not be said about modern dischothques? Are they not also places designed to produce hyperia? Are they not designed so that the individual experiences the hyperizing effect of the various rhythmic stimuli produced in them, be they the acoustic ones of the music or the luminous ones of the flashing lights, or the proprioceptive ones of dancing, to which we should have to add the hyperizing effect of the drugs consumed there? From this hyperic point of view, todays sophisticated discothques are simply a profane updating of the Medieval cathedrals.
8. Psycho-stimulant Drugs, Hyperizing Substances
Yes: the hyperizing effect of the drugs consumed there. So far we have said nothing about drugs, despite their obvious relationship with the various processes that we have been dealing with. If we have eluded this question systematically up to now, it has been through fear of overburdening and confusing the reader with an excess of information, as he would be required to attend simultaneously to such varied matters as epilepsy, mysticism, mental illness, music, light, literature, etc. But the link between the so-called recreational drugs or simply drugs and the search for mystic experiences is so close and great, so surprising and striking, that we must reflect on the matter, albeit briefly.
215 Ibid., p. 58. 216 Pseudo-Dionysius Areopagite, op. cit., 1990, p. 212. 118 Here, as in the previous sections, we are going to come up against a set of facts that will seem surprising and paradoxical. In the first place is the great similarity between the psychic symptoms of epilepsy and the experiences aroused in our minds by the use of psychotropic substances: in fact, the different chemical components constitute efficient stimuli to bring on experiences with all the characteristics typical of the partial epileptic discharge, that is psychic phenomena of a paroxysmal and automatic nature that impose themselves on the consciousness with overwhelming intensity. Anybody who has experimented with them will know that they can give rise to the different symptoms that we have described as characteristic of partial epileptic attacks. This should in no way surprise us, for there is strong evidence to show that these substances trigger partial epileptic seizures: there is a wealth of scientific information concerning the epileptogenic role of alcohol 217 , cocaine 218 , mescaline 219 , LSD 220 , and the opiates 221 . On the other hand, however, these experiences are perfectly comparable to the extraordinary phenomena related by religious during their mystic processes, both in content and in eidetic characteristics: not only do they undergo feelings of strangeness, time distortion, panic attacks, mood changes from tortuously intense sadness to bliss characteristic of the passive purification experienced by a religious, but they also produce in the brain the experience of blessedness, sublime thought, the impression of cosmic expansion of the consciousness and fusion with Truth, typical of religious trance. Countless authors, describing their own observations, have commented on these ecstatic characteristics induced in the brain by the consumption of drugs. Humphry Davy speaks of sublime
217 Hauser et al., Alcohol, seizures and epilepsy, in Epilepsia, 29 Suppl. 2 (1988), S66; Bartolomei et al., Partial complex epileptic seizures provoked by ingestion of alcohol, in J. Neurol., 240 (1993), pp. 232-34; J. Hekmatt et al., Seizure induction by alcohol in patients with epilepsy experience in two hospital clinics, in J. R. Soc. Med., 83 (1990), pp. 6-9. 218 Dhuna, et al., Epileptogenic properties of cocaine in humans, in Neurotoxicology, 123 (1991), pp. 621-26; Koppel et al., Relation of cocaine use to seizures and epilepsy, in Epilepsia 37 (1996), pp. 875-78. 219 See L.M. Hadda, Management of hallucinogen abuse, in Am. Fam. Physician, 14 (1976), pp. 82-87; D.L. Simpson and B.H. Rumack, Methylenedioxyamphetamine. Clinical description of overdose, death and review of pharmacology, in Arch. Intern. Med., 141 (1981), pp. 1507-09; D.K. Beebe and E. Walley, Substance abuse: the designer drugs, in Am. Fam. Physician, 43 (1991), pp. 1689-98. 220 For a study of the epileptogenic properties of LSD, see: D.D. Fisher and J.T. Ungerleider, Grand mal seizures following ingestion of LSD, in Cal. Med., 106 (1967), pp. 210-11; G. Anlezark and B. Meldrum, Blockage of photically induced epilepsy by dopamine agonist Ergot alkaloids, in Psychopharmacology, 57 (1978), pp. 57-62; C. Fohlmeister et. al., Spontaneous excitations in the visual cortex: stripes, spirals, rings and collective bursts, in Neural. Comput., 7 (1995), pp. 905-14; G. Anlezark et al., Ergot alkaloids as dopanine agonists: comparison in two rodent models, in Eur. J. Pharmacol., 37 (1976), pp. 295-302. 221 For a study of the epileptogenic role of the opiates, see the following articles: C.E. Reigel et al., Responsiveness of genetically epilepsy-prone rats to intracerebroventricular morphine-induced convulsions, in Life Sci., 42 (1988), pp. 1743-49; R.J. Lee et al., Opioid peptides and seizures in the spontaneously epileptic Mongolian gerbil, in Life Sci., 33 Suppl 1 (1983), pp. 567-70; M. Narita et al., An ATP-sensitive potassium channel blocker abolishes the potentiating effect of morphine on the bicuculline-induced convulsion in mice, in Psychopharmacology (Berl.), 110 (1993), pp. 500-02; C. Pinsky et al., Mu- and delta-opioid modulation of electrically-induced epileptic seizures in mice, in NIDA Res. Monogr., 75 (1986), pp. 543-46; S.J. Henriksen et al., Beta-Endorphin induces nonconvulsive limbic seizures, in Proc. Natl. Acad. Sci. U.S.A., 1978, pp. 5221-25; O.C. Snead, Opiate-induced seizures: a study of mu and delta specific mechanisms, in Exp. Neurol., 93 (1986), pp. 348-58; J.S. Hong, Hippocampal Opioid Peptides and Seizures, in Epilepsy Res. Suppl., 7 (1992), pp. 187-95. 119 emotions, bound up with extremely vivid ideas 222 after inhaling nitrogen protoxide. Thophile Gautier, under the effects of hashish, said:
I had never been invaded by such a blessedness, I felt simply as though dissolved in space, so absent from myself, so free of my ego, that hateful witness that follows you around, and understood for the first time what the existence of elementary spirits, angels and disembodied souls might be like. 223
From the biography of J.A. Symonds, William James takes the following example of an experience with mystic content under the effects of chloroform:
After the choking and stifling had passed away, I seemed at first in a state of utter blankness: [...]. I thought that I was near death; when, suddenly, my soul became aware of God, who was manifestly dealing with me, handling me, so to speak, in an intense personal present reality. I felt Him streaming in like light upon me... I cannot describe the ecstasy I felt. 224
Another author who experimented over time with psychotropic drugs, especially mescaline, is Aldous Huxley, who mentions explicitly the unmistakably mystic character of the experiences produced by it:
Such words came into my mind as Grace and Transfiguration [...] the Beatific Vision, Sat Chit Ananda, Being-Knowledge-Blessedness. For the first time, I understood, not at the level of words or indications originating far away, but precisely and completely, what these wonderful syllables meant. 225
Such a striking similarity between two areas of human life, in principle so distant from each other, like drug use and mystical experience, has always caught the notice of researchers, who never fail to express their surprise at such a surprising correlation. Some, confronted by this dilemma, opt for concluding that it is simply a case of the same phenomenology. Such is the case of William James, for whom The drunken consciousness is one bit of the mystic consciousness. 226 On the same lines, Eugne-Bernard Leroy equates mystical experiences, specifically the so-called intellectual visions, with those induced by psychotropic drugs:
222 E. Leroy, op. cit., 1907, LV, p. 20. 223 Quoted by H. Ey, op. cit., 1954, III, p 311. 224 W. James, The Varieties of Religious Experience, Harvard University Press, 1985, p. 310. 225 A. Huxley, op. cit., 1992, p. 18. 226 W. James, op. cit., 1994, p. 307. 120
The emotions of intellectual enthusiasm, of great ease for mental operations, of euphoria in general, seemed to constantly accompany the intellectual vision of abstract truths; however, these emotions, appeared very clearly in certain dreams and under certain intoxications but were not attributable to any logical mechanism. 227
Jean Houston and Robert Masters, after experimenting over time with LSD, were also able to establish repeatedly the similarity between the experiences brought on in the brain by this hallucinogen and those occurring spontaneously in mystics, concluding that drugs arouse extraordinary experiences with a mystic/religious content:
Like many LSD researchers, we did not set out to investigate religious or mystical experiences, but we very soon found ourselves obliged to carry out far-reaching and serious studies of the psychology of religious experience. We had to do this if we expected to understand what happened in individuals whose descriptions of profound mystic union with God could not be suitably explained through notions like somatopsychic depersonalization or the dissolution of the ego, labels which, within conventional psychiatry, exist to describe serious psychopathologies. Some reports of meetings with God, with the Reason for being, with absolute Reality, were accompanied by profound and beneficial personality changes. 228
What can be concluded, then, regarding this unmistakable link between the psychic phenomena aroused by drugs and extraordinary mystic phenomena? What do the two processes have in common? Why do the same psychic manifestations occur in both cases? How can this surprising correlation be explained? For us there is no place for dilemma and the answer is clear: in both cases the hyperic function of our brain is engaged, in the mystic spontaneously and in the drug taker by the use of a chemical stimulant that reinforces a function already existing in the brain. That these chemicals set off a physiological function seems obvious, as is borne out by the fact that our central nervous system has a specific receptor for each type of drug: one for benzodiazepines, one for opioids, one for amphetamines, etc. What does this mean? Naturally, if there is in our neurons a certain point for the reception of heroin or diazepam, a sort of lock specifically designed for each of these keys, it cannot be because the cells in our brain were waiting for such and such a laboratory to synthesize those drugs at a given moment in history. If the brain has patiently become adapted over thousands of years, or tens of thousands, to be able to
227 E. Leroy, op. cit., 1907, p. 20. 228 J. Houston and R. Masters, La provocacin experimental de experiencias de tipo religioso, in J. White (Ed.), La experiencia mstica [Mystic Experience], Kairs, Barcelona, 1980, p. 219. 121 respond to these substances, there is only one possible explanation: they are the substances the brain itself uses physiologically, for example, in it hypersynchronic functioning. This would explain why they are all closely linked with epileptogenesis. Therefore, for us, the explanation for the apparent dilemma is clear: recreational drugs artificially enhance a completely normal brain activity. What our brain does naturally and spontaneously, by synthesizing certain substances physiologically, can be artificially enhanced by means of these chemicals added from outside. In short, with this concept of drugs as chemical stimulants artificially enhancing the normal hyperic functioning of our brain, this brave and forthright statement of William Jamess would find its true meaning:
The sway of alcohol over mankind is unquestionably due to its power to stimulate the mystical faculties of human nature [...] drunkenness expands, unites and says yes. It is in fact the great exciter of the Yes function in man. It brings its votary from the chill periphery of things to the radiant core. It makes him for the moment one with truth. Not through mere perversity do men run after it. To the poor and unlettered it stands in the place of symphony concerts and of literature. 229
9. Conclusion
So far we have seen the research promised at the beginning of the study. Over all this time we have been exploring the mysterious universe ever present over the horizon. As the reader will have been able to observe, we have often had to go against the grain of established thought. Occasionally we have even felt tired, without strength, on the verge of exhaustion and of abandoning the study. It is not surprising, then, that in order to advance, to keep up our self-confidence, we have had to comfort ourselves time and again with the beautiful thoughts of that genial hyperic Augustine of Hippo: But woe unto thee, thou stream of human custom! Who shall stay thy course? 230
Our hypothesis, at first a simple theoretical idea, has become reinforced with the appearance of new arguments, and what started as an apparently useless trickle of water has become a major channel of progress thanks to the inflow of these tributaries. Indeed, we have found throughout our study so many data, not only clinical and laboratory data but information from reality at large, to bear out our hypothesis, which we are firmly convinced holds an important kernel of truth. Even so,
229 W. James, op. cit., 1985, p. 307. 230 St Augustine, op cit. book 1, chapter XVI, section 25. 122 for the moment, ours is still an open and fragile hypothesis: we have only just begun on this path and time will make it clear just where it leads. We conclude in this way a journey began some years ago, actually when in our earlier study, Mstica y depresion: San Juan de la Cruz (Mysticism and Depression: St John of the Cross) we alluded to a psychic faculty of the mystics, the mentally ill and artists and which would allow them access to extraordinary experiences which we considered closed to the rest of the population:
We find our mystics, philosophers, artists and also depressives and maniacs exploring a completely new world, a very strange world, by means of a very powerful instrument of contemplation that the majority of mortals do not possess. The firing and functioning of that instrument is beyond their control, but when it is engaged, it shows them a reality that goes beyond the ordinary possibilities of observation and analysis. What they are capable of seeing in that new world by means of that sort of advanced mental telescope, is a reality with such a clarity that it is terrifying, a blinding light, a real thunderbolt of darkness. 231
Today we can answer the question that we asked then, for we know just what that mental telescope consists in it is none other than hyperia, a mode of cerebral functioning that, unlike what we thought then, we all possess, although it is much more highly developed in the groups mentioned. It is now the turn of the readers: from now on it will be they who supply new examples, taken from their daily lives, and which likewise can only be explained by the hypothesis of hyperia. At least that is what has happened among the few people who had access to the draft of this book before publication: all of them, after reading it, have communicated other hyperic experiences to us, either their own or from their reading: In La Regenta, Ana Ozores, her cheek brushing the soft cloth of the pillow, experiences a sudden recollection, which is surely a hyperic experience; in The Tibetan Book of the Dead, you will find a number of descriptions of light with clearly hyperic characteristics; in The Outsider, Mersault, in what seems to be a sudden photosensitive attack, fires all the bullets from his revolver impelled by the flashing reflection of the sunlight on the edge of the Arabs knife. Now readers may do the same with those experiences from their lives that so far have resulted difficult to integrate in their normal psyche and which might now be explained by hyperia. Too many facts fit into this hypothesis for it to be dismissed out of hand! Some people might raise the objection that the position that we have just expounded on hyperia as a higher cerebral functioning is excessively novel and bold for serious consideration.
231 J. lvarez, Mstica y depresin: San Juan de la Cruz [Mysticism and Depression: St John of the Cross], Trotta, Madrid, 1997, p. 295. 123 What is true is that the idea of epilepsy as an activity of the brain above and beyond normality, and therefore the origin of outstanding mental productions, is not so original as may have originally been thought. Actually, it has been formulated on other occasions throughout history. In fact, the notion has appeared, though not clearly explained, at least implicitly since the earliest times, in the pre-Socratic period, no less. For, what, if not hyperia, is the Greek concept of epilepsy as a sacred disease? 232 Was the illness not considered then, as we consider hyperia today, as something of a higher order? Indeed, for the Greeks, before the advent of Hippocratic medicine, epilepsy was much more than a simple disease: it was a phenomenon of supernatural origin and seizures were conceived as the consequence of a divine force that suddenly took over a man, body and mind, and took possession of him completely for a few moments. The word epilepsy literally means to be taken or grabbed by that energy. To be epileptic was to be possessed by a god: a sacred disease. This, then, was a concept similar to ours: epilepsy as something sacred, hyperia as something higher. Epilepsy as a divine force taking possession of a person, hyperia as a cerebral activity by means of which mans highest achievements are realized. Well, since the pre-Socratics first formulated the hypothesis of epilepsy as a supernatural power through which nothing less than divinity was manifested, the same interpretation (our idea of hyperia as a superior manifestation, one of something higher) has sporadically reappeared throughout history as though a kind of truth were hidden here that occasionally made an effort for its light to reach us but has not been quite able to reveal itself. Thus, we shall find authors who refer to the close overlapping of epilepsy and superiority, of epilepsy and religiousness, of epilepsy and genius, but with none of those hypotheses succeeding in getting accepted. In this regard, let us remember the dilemma offered by Aristotle, who wondered about the paradoxical relationship between melancholy and artistic genius. (In the days of the Stagirite, melancholy and epilepsy were two sides, one mental and one physical, of the same illness.)
For what reason, have all exceptional men, , whether in philosophy or in statesmanship, poetry or the art been clearly melancholoic, , and some to the point of falling prey to illnesses caused by black bile? 233
Our interpretation of hyperia as a physiological function of the brain would easily explain this surprising link between melancholy and genius: at the root of both processes there would be a sophisticated functioning of the brain thanks to which the artist would find a new way of apprehending reality.
232 Hippocrates, Tratados Hipocrticos [Hippocratic Treatises], Gredos, Madrid, 1983, vol. I, 387-421. 233 Aristotle, El Hombre de Genio y la Melancola [The Man of Genius and Melancholy], Quaderns Crema, Barcelona, 1996, p. 79. 124 This idea of epilepsy as a higher mode of cerebral functioning that brings man nearer to the knowledge of ultimate truth than any other is also found in the writing of Dostoyevsky, with such profusion and clarity that Cioran went as far as saying:
Dostoyevsky transformed his pathological states into visions. At first sight, he might seem sickly, but in fact he elevated epilepsy to the rank of metaphysics [Our italics]. 234
The Russian novelist did indeed conceive epilepsy as a mode of knowing affording one access to a higher reality and which is veiled by logical reasoning, and he expresses the idea time and time again:
You, who enjoy good health, cannot even suspect what the bliss that we epileptics experience in an instant before the seizure consists of. Mohammed says in the Koran that he has seen Paradise and has been there. All those imbeciles who consider themselves intelligent are convinced that he is simply a liar and a charlatan. But it is not so, he does not lie. He really did go to Paradise during an epileptic attack: he suffered from the disease as I do. I do not know if this happiness lasts hours, seconds or months, but believe me, I would not change it for all the joys that a whole lifetime could offer. 235
And what about Cesare Lombroso? At the end of the 19th century, this Italian psychiatrist published a hypothesis in some ways similar to ours, stating:
We conclude, then, that genial creation may be conceived as a sort of degenerative psychosis belonging to the family of the epilepsies [Italics in the original]. 236
And along the same lines, we must also mention the curious conception of ecstasy maintained by Cioran. In fact, in a parallelism almost perfect with our research, the Roumanian thinker living in Paris conceives mystic ecstasy as the expression of an epileptic discharge. The similarity between his idea and ours is so striking that we would almost make so bold as to say that, had be been acquainted with it, Cioran would have agreed with our hyperia hypothesis:
234 E.M. Cioran, Conversaciones [in French, Entretiens], Tusquets, Barcelona, 1997, pp. 121-2. 235 Quoted by T. Alajouanine, Littrature et pilepsie [Literature and Epilepsy], Cahiers de lherne, 1973, 24, p. 312. 236 C. Lombroso, Lhomme de gnie [The Man of Genius], Schleicher Frres, Paris, 1903, p. 484. 125 It was during those sleepless nights that I really understood mysticism, the final states, beyond which there is nothing but madness. You are in the middle of the night, everything has gone, but then that God arises who is not God, and you have the impression of a mysterious presence and then you sometimes enter ecstasy as well, and that is why I like Dostoyevsky so much. He has described ecstasy without faith. It is Kirilov, the epileptic all Dostoyevskys epileptics know ecstasy without faith. And I, though not an epileptic, have also known those ecstasies, which let you understand properly religious ecstasies [...]. I have had five or six in my time, but I have not had any recently. I lacked, therefore, a mystic vocation and it is true that I am not an epileptic. 237
In short, there are many authors who, throughout history, have thought that in epilepsy they have seen the expression of a higher cerebral function. We insist: this position, which is repeated and reappears every so often, suggests a distant light that from time to time flashes, a sort of remote Andromeda trying to get its light to us, a truth that is still shaky but which one day will become manifest, for, as the saying goes: veritas se ipsam pate facit. 238
We also join that age-old current which, down the centuries, has defended the idea of genius bound up with epilepsy, but with a major difference: for us the cerebral activity making these genial creations possible is no longer epilepsy, it is no longer a pathological activity, but hyperia, another form of physiological neuronal hypersynchrony, a mode of cerebral firing that translates as a higher cerebral function. And to finish, another possible objection: Why is it necessary to separate hyperic hypersynchrony from other epilepsies? Why should we not continue to interpret these extraordinary manifestations as what epilepsy specialists have so far called epileptic activity of an interictal type? What is there to be gained from considering them hypria? Are so many bags necessary, is so long a journey needed, just to change a name? Let us not be misled: what we propose is much more than a simple change of name. What we suggest is a major innovation: we postulate that certain varieties of neuronal hypersynchrony thus far grouped together with epilepsy, through our hypothesis, must not only cease to be considered pathological but must be interpreted as physiological and, perhaps, as the expression of the most highly evolved mode of functioning of the brain. The practical consequences to be derived from this theoretical fact are substantial. One simple example will allow us to understand better what we are saying: let us take the case of a patient who since childhood has given evidence of hyperic functioning. It will be very different for us to say to him What a great hyperia youve got, lad!, as though praising his good memory, from
237 E.M. Cioran, Conversaciones, Tusquets, Barcelona, 1997, p. 70 238 G. Morel, Le sens de lexistence selon S. Jean de la Croix [The Meaning of Existence According to St John of the Cross], Aubier, Paris, 1961, I, p. 25. 126 saying: Look, son, youve got epilepsy, but dont worry about it, because with a few precautions and the right treatment, which you will have to follow for most of your life, the illness wont affect you too much. Nobody will fail to realize that in the first instance the boy will feel satisfied and his self-esteem will grow, while in the second case, we will have set a heavy burden on his shoulders that will make him feel oppressed. This is the new and important reality arising from our way of conceiving the facts: many of the hypersynchronic manifestations today considered pathological and which have to be fought and eliminated, from now on will be conceived as the expression of a cerebral function that should be stimulated and favoured, for it is an advanced mode of knowing and apprehending reality. Therefore, if our hypothesis acquired greater consistency, it would be necessary to take the steps necessary to determine exactly the scope and nature of this cerebral function. One very basic thing would be to educate children with a high hyperic capacity to learn to live properly with their intense and extraordinary experiences. They would have to be taught in an organized and systematic way to use the different techniques favouring hyperic firing. We should need to... In short, if our hypothesis matures, there will be many major consequences derived from it to explore patiently. But now it is the time to finish. Here ends the journey that we announced at the beginning of the study and which, as we have seen, goes over a path overlapping science and religion. Today, there is little such research, for the atonement of science and religion is often difficult to accept. However, we are convinced that the distancing that still exists between the two different aspects of one and the same Reality is obviously obsolete and cannot be kept up for much longer. We believe firmly that the theology of the 21st century will have to proceed over paths different from those of today and together with sociological and moral reasonings like those in use today will have to be base on solid and abundant scientific arguments. This, in our opinion, and among other possible meanings is what the agnostic Andr Malraux was trying to put across when he said: Either the 21st century will be mystic, or there will not be a 21st century. 239 The sentence prospered and, taken up by Karl Rahner, became altered to The Christian of the future will be a mystic or he will not be a Christian. 240 Well, we make so bold as to go a step farther and say that the theology of the third millennium will be scientific or it will not exist. The work which we now conclude should be understood as a small contribution to this idea.
239 Quoted by A.M. Schlter Rods, Mstica en las religiones orientales comparada con las de nuestra cultura [Mysticism in Eastern Religions Compared with those of our Culture], in Cuadernos FyS, 44 (1998), p. 9 240 Ibid., p. 9. 127