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PubMedDate not supplied

The serotonergic system and mysticism: could LSD and the nondrug-induced mystical experience share common neural mechanisms?

This article aims to explore, through established scientific research and documented accounts of personal experience, the similarities between religious mystical experiences and some effects of D-lysergic diethylamide or LSD. LSD predominantly works upon the serotonergic (serotonin-using neurons) diffuse neuromodulatory system, which projects its axons to virtually all areas of the brain including the neocortex. By its normal action it modulates awareness of the environmental surroundings and filters a high proportion of this information before it can be processed, thereby only allowing the amount of information that is necessary for survival. LSD works to open this filter, and so an increased amount of somatosensory data is processed with a corresponding increase in what is deemed important. This article describes the effects and actions of LSD, and due to the similarities with the nondrug-induced mystical experience the author proposes that the two could have common modes of action upon the brain. This could lead to avenues of research into mysticism and a wealth of knowledge on consciousness and how we perceive the universe.

Brain↗
PubMed2000

MYSTIC (Meropenem Yearly Susceptibility Test Information Collection) results from the Americas: resistance implications in the treatment of serious infections. MYSTIC Study Group (Americas).

The Meropenem Yearly Susceptibility Test Information Collection (MYSTIC) programme aims to provide in vitro surveillance data for geographically diverse institutions where meropenem is available for use. The in vitro activity of meropenem and eight comparator antimicrobial agents against 2340 significant pathogens obtained in 1999 was assessed and compared in 14 study centres in Brazil, Mexico and the USA. Isolates were further characterized for production of extended-spectrum beta-lactamases (ESBLs), AmpC beta-lactamases and carbapenemases. Carbapenems demonstrated their broad spectrum and potency, inhibiting > or = 95% of all isolates irrespective of the geographical region or centre type. The overall order of activity of the nine agents tested against all pathogens in 1999 was meropenem (96%) > imipenem (95%) > cefepime (92%) > gentamicin (89%) > piperacillin/tazobactam (88%) > ceftazidime = tobramycin (86%) > cefotaxime (84%) > ciprofloxacin (83%). Thus far, the results from the Americas indicate that meropenem has excellent potency and spectrum of activity despite being prescribed for the treatment of seriously ill patients. In contrast, other ESBLs, fluoroquinolones and aminoglycosides have lost activity in many institutions as a result of the selection of strains producing ESBLs or having AmpC and other resistance determinants. Carbapenem resistance was observed rarely and at a prevalence similar to those reported in earlier studies. Carbapenems appear to be a continuing reliable option for the treatment of serious nosocomial infection.

Americas↗
PubMed2000

MYSTIC (Meropenem Yearly Susceptibility Test Information Collection) results from Europe: comparison of antibiotic susceptibilities between countries and centre types. MYSTIC Study Group (European centres only).

The activity of meropenem and five comparators has been studied against 7886 isolates from 29 centres in 10 European countries from 1997 to 1999 as part of the Meropenem Yearly Susceptibility Test Information Collection (MYSTIC) surveillance study. Gram-positive and Gram-negative isolates from intensive care units (ICUs), neutropenia centres, cystic fibrosis (CF) centres and general wards were investigated in Belgium (1 year), Czech Republic (2 years), Germany (3 years), Italy (3 years), Poland (2 years), Russia (2 years), Sweden (2 years), Switzerland (1 year), Turkey (1 year) and UK (3 years). Resistance to quinolones and aminoglycosides was observed, as was resistance to the cephalosporins and penicillins via extended-spectrum beta-lactamases (ESBLs) and AmpC beta-lactamases. Meropenem showed good activity against the pathogens tested, particularly in CF and neutropenia centres, over the 3 year period. The overall order of potency of the six antimicrobial agents tested was: meropenem > imipenem > piperacillin/tazobactam and ciprofloxacin > ceftazidime > gentamicin. No increase in resistance to the carbapenems, to date, has been detected in any of the European centres included in this study.

Anti-Bacterial Agents↗
PubMed1992

Mysticism and psychosis: the fate of Ben Zoma.

This paper examines the link between psychosis and mystical study through the cases of four young men who 'entered the garden' of Jewish mystical speculation and subsequently became psychotic. The role of such study as a precipitating factor is suggested, as three had no signs of disturbance prior to their mystical studies. All had suffered personal losses, and their choice of mystical texts and rites showed that their attraction to mysticism included a search for atonement for guilt they felt over their loss. The features of normative mysticism are presented with each case and it is apparent that hallucinations, grandiose and paranoid delusions, and social withdrawal, are phenomena that do not distinguish the psychotic from the mystic. Diagnosis of psychosis is made on the basis of duration of the state, ability to control entry into the state and the associated deterioration of habits, particularly the neglect of daily religious duties. These findings emphasize the need for the examining psychiatrist to be aware of the cultural background, despite the presence of seemingly florid psychopathology. Four eminent Rabbis entered the garden of mystical speculation. Ben Azzai glimpsed and died. Ben Zoma glimpsed and was damaged (lost his sanity). Elisha ben Avuyah lost his faith. Rabbi Akiva departed in peace.

Adult↗
PubMed2005

Why revelations have occurred on mountains? Linking mystical experiences and cognitive neuroscience.

The fundamental revelations to the founders of the three monotheistic religions, among many other revelation experiences, had occurred on a mountain. These three revelation experiences share many phenomenological components like feeling and hearing a presence, seeing a figure, seeing lights, and feeling of fear. In addition, similar experiences have been reported by non-mystic contemporary mountaineers. The similarities between these revelations on mountains and their appearance in contemporary mountaineers suggest that exposure to altitude might affect functional and neural mechanisms, thus facilitating the experience of a revelation. Different functions relying on brain areas such as the temporo-parietal junction and the prefrontal cortex have been suggested to be altered in altitude. Moreover, acute and chronic hypoxia significantly affect the temporo-parietal junction and the prefrontal cortex and both areas have also been linked to altered own body perceptions and mystical experiences. Prolonged stay at high altitudes, especially in social deprivation, may also lead to prefrontal lobe dysfunctions such as low resistance to stress and loss of inhibition. Based on these phenomenological, functional, and neural findings we suggest that exposure to altitudes might contribute to the induction of revelation experiences and might further our understanding of the mountain metaphor in religion. Mystical and religious experiences are important not only to the mystic himself, but also to many followers, as it was indeed with respect to the leaders of the three monotheistic religions. Yet, concerning its subjective character, mystical experiences are almost never accessible to the scholars interested in examining them. The tools of cognitive neuroscience make it possible to approach religious and mystical experiences not only by the semantical analysis of texts, but also by approaching similar experiences in healthy subjects during prolonged stays at high altitude and/or in cognitive paradigms. Cognitive neurosciences, in turn, might profit from the research of mysticism in their endeavor to further our understanding of mechanisms of corporeal awareness and self consciousness.

Acclimatization↗
PubMed2005

On putting a cloud in a bottle: psychoanalytic perspectives on mysticism.

This essay addresses the psychoanalytic understanding of mystical phenomena and mystical ecstatic states. The study of mystical phenomena is a core area of interest in the ongoing dialogue between psychoanalysis and religion. Mystical phenomena and states are discussed in this essay, with particular reference to descriptions found in an anonymous medieval tract, The Cloud of Unknowing. Some common psychoanalytic views of mystical phenomena are discussed and criticized, and an effort is made to formulate an approach to the understanding of these extraordinary mental and spiritual states that is both more congruent with accounts of authentic mystics and more consistent with psychoanalytic principles.

Culture↗
PubMed2006

Contribution of religiousness in the prediction and interpretation of mystical experiences in a sensory deprivation context: activation of religious schemas.

M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants.

Adult↗
PubMed1981

Mystical experience and schizophrenia.

Autobiographical accounts of acute mystical experience and schizophrenia are compared in order to examine the similarities between the two states. The appearance of a powerful sense of noesis, heightening of perception, feelings of communion with the "divine," and exultation may be common to both. The disruption of thought seen in the acute psychoses is not a component of the accounts of mystical experience reviewed by the author, and auditory hallucinations are less common than visual hallucinations in the mystical state. The ease with which elements of the acute mystical experience can be induced in possession cults or in an experimental situation suggests that the capacity for such an altered state experience may be latently present in many people. It is postulated that there is a limited repertoire of response within the nervous system for altered state experiences such as acute psychosis and mystical experience, even though the precipitants and etiology may be quite different.

Delusions↗
PubMedDate not supplied

Being one with the spirit: dimensions of a mystical experience.

Mystical experience has intrigued both religious and non-religious persons for centuries. Several elements of mystical experience have been identified by scholars of the psychology of religion. This essay explores those critical elements and appropriates them in developing a theological anthropology. This understanding is expanded using the framework of the mystic, Howard Thurman, who argued that true mysticism leads to responsible action. Together these components form the basis for a pastoral theological framework for mystical experience.

Humans↗
PubMed1999

Do entheogen-induced mystical experiences boost the immune system? Psychedelics, peak experiences, and wellness.

Daily events that boost the immune system (as indicated by levels of salivary immunoglobulin A), some instances of spontaneous remission, and mystical experiences seem to share a similar cluster of thoughts, feelings, moods, perceptions, and behaviors. Entheogens--psychedelic drugs used in a religious context--can also produce mystical experiences (peak experiences, states of unitive consciousness, intense primary religious experiences) with the same cluster of effects. When this happens, is it also possible that such entheogen-induced mystical experiences strengthen the immune system? Might spontaneous remissions occur more frequently under such conditions? This article advances the so called "Emxis hypothesis"--that entheogen-induced mystical experiences influence the immune system.

Ego↗
PubMed2001

The group psychotherapist as contemporary mystic: a bionic object relations perspective.

Mysticism is a heightened awareness facilitating intuitive knowledge of group realities. In contrast to logical positivism, in which scientific knowledge consists of logic applied to a set of observations, the author holds that mystical awareness is pertinent to the conduct of therapy groups. The work of Bion, and also so-called "structuralist" theories, postulate pre-given templates that inform experience. The application of mystical thought to group consultation, leadership, and transformation of the self is discussed. The group context which allows for mystical experience is called the "sacred space." To emphasize the sacredness of the group, a kabbalist parallel to early development and projective identification is used to show how sacred metaphor and myth can enrich interpretation in groups.

Group Processes↗
PubMed2005

An overview of the Meropenem Yearly Susceptibility Test Information Collection (MYSTIC) Program: 1997-2004.

This overview provides a summary of the Meropenem Yearly Susceptibility Test Information Collection (MYSTIC) Program over an 8-year period from 1997 to 2004. The evolution of the MYSTIC Program is described, as well as its design compared with other surveillance programs. In addition, the global MYSTIC Program data, published to date, are summarized, and the empiric use of carbapenems, their current indications, and meropenem usage versus resistance was discussed. From 1997 to 2004, 120 medical centers that were actively prescribing meropenem in 32 countries worldwide participated in the program. The MYSTIC Program results demonstrate the sustained potency and continued effectiveness of meropenem globally against clinically relevant Gram-negative and Gram-positive pathogens including extended spectrum beta-lactamase- and AmpC beta-lactamase-producing organisms, which may also display resistance to the fluoroquinolones and/or aminoglycosides. Furthermore, in centers actively prescribing meropenem, resistance to meropenem is not increasing despite greater resistance among the comparator antimicrobial agents. Thus, antipseudomonal carbapenems such as meropenem and imipenem remain an effective treatment option.

Anti-Bacterial Agents↗
PubMed1993

Age differences in mystical experience.

Age differences are examined in reports of deja vu, ESP, clairvoyance, spiritualism, and numinous experience. According to the 1988 General Social Survey (N = 1481), these mystical experiences are somewhat more common now than in 1973, and deja vu, clairvoyance, and a composite mysticism score have increased with successively younger age cohorts. Further, private and subjective religiosity are positively related to overall mystical experience, while organizational religiosity is inversely related.

Adolescent↗
PubMed1987

Religiosity and personality: are mystics introverted, neurotic, or psychotic?

One hundred and fifteen subjects completed Hood's M scale, a measure of reported mystical experience, and the Eysenck Personality Questionnaire, which measures introversion/extraversion, neuroticism, psychoticism, and a lie score. No significant correlations were found between mysticism and the scales of the EPQ, nor could mysticism be predicted by multiple regression, either by the EPQ scales with sex and age, or by the EPQ scales controlling for sex and age.

Adolescent↗
PubMed1998

Florence Nightingale. A 19th-century mystic.

Florence Nightingale (1820-1910) received a clear and profoundly moving Call to serve God at the age of 16. Through a lifetime of hard work and discipline, she became a practicing mystic in the Western tradition, thereby becoming an instrument of God's love, which was the primary source of her great energy and the fabled "Nightingale power." To understand the life and work of this legendary healer, who forever changed human consciousness, the role of women, and nursing and public health systems in the middle of the 19th century, it is necessary to understand her motivation and inspiration. The purpose of this article is to discuss her life and work in the context of her mystical practice and to show the parallels between her life and the lives of three recognized women mystics.

Christianity↗
PubMed1994

Jewish mysticism in romantic medicine? Indirect incorporation of Kabbalistic elements in the work of Gotthilf Heinrich Schubert.

This paper attempts a first outline of an analysis of the connection between the Kabbalah, the tradition of Jewish mysticism, and medicine in the Romantic age. The physician and natural philosopher Gotthilf Heinrich Schubert (1780-1860), a friend and pupil of the philosopher Friedrich Wilhelm Joseph Schelling, is chosen as a representative of the era. The political, institutional, and philosophical background at the beginning of the 19th century is outlined to make intelligible the contemporary disposition for mystical ideas. The historical lines of connection between the Kabbalistic tradition and Romantic medical thought as represented by Schubert are investigated, and examples are given for some correspondences of ideas and topics. The specific combination of these topoi, and a multitude of historical lines of connection, primarily through the work of Schelling and the theologian Friedrich Christoph Oetinger, support the hypothesis that Schubert was indirectly influenced by ideas from the Kabbalah. Finally, the history of the reception of Romantic medicine is sketched, with special regard to those strands that are likely to have incorporated elements from the Jewish mystical tradition.

Germany↗
PubMed1996

[Angelus Silesius--physician and mystic].

The priest as physician of the soul and the doctor as physician of the body, this ancient model of christian mentality was adapted by Johannes Scheffler-better known under his pseudonym Angelus Silesius-both in his biography and his literary works. Born 1624 in Breslau, he graduated to a Doctor philosophiae et medicinae and became physician in ordinary to an orthodox-Lutheran earl. Contacts to the esoteric Christianity, which was based on theosophy, mysticism and the physics of Johann Böhme, let Scheffler quit his profession. He converted to Catholicism in 1653 and was ordained as a catholic priest in 1661. His two main manuscripts, the Cherubinische Wandersmann and the Heilige Seelenlust, a poetical dyptichon, show the two possibilities of reaching the mystical recognition of god, either the capability of reason or the ability of emotion. The centre of all is the unio mystica, the union with god. Its a mysticism of the spontaneity of salvation, which occurs in a variety of prospects, metaphors and paradoxical language.

Catholicism↗