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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Mystical or religious experience | 9/11 | https://en.wikipedia.org/wiki/Mystical_or_religious_experience | reference | science, encyclopedia | 2026-05-05T04:31:59.266126+00:00 | kb-cron |
Temporal lobe epilepsy has become a popular field of study due to its correlation to religious experience. Religious experiences and hyperreligiosity are often used to characterize those with temporal lobe epilepsy. Visionary religious experiences, and momentary lapses of consciousness, may point toward a diagnosis of Geschwind syndrome. More generally, the symptoms are consistent with features of temporal lobe epilepsy, not an uncommon feature in religious icons and mystics. It seems that this phenomenon is not exclusive to TLE, but can manifest in the presence of other epileptic variates as well as mania, obsessive-compulsive disorder, and schizophrenia, conditions characterized by ventromedial dopaminergic dysfunction. The temporal lobe generates the feeling of "I", and gives a feeling of familiarity or strangeness to the perceptions of the senses. It seems to be involved in mystical experiences, and in the change in personality that may result from such experiences. There is a long-standing notion that epilepsy and religion are linked, and some religious figures may have had temporal lobe epilepsy (TLE). Raymond Bucke's book Cosmic Consciousness (1901) contains several case-studies of persons who have realized "cosmic consciousness"; several of these cases are also being mentioned in J.E. Bryant's 1953 book, Genius and Epilepsy, which has a list of more than 20 people that combines the great and the mystical. James Leuba's The psychology of religious mysticism noted that "among the dread diseases that afflict humanity there is only one that interests us quite particularly; that disease is epilepsy." Slater and Beard renewed the interest in TLE and religious experience in the 1960s. Dewhurst and Beard (1970) described six cases of TLE-patients who underwent sudden religious conversions. They placed these cases in the context of several western saints with a sudden conversion, who were or may have been epileptic. Dewhurst and Beard described several aspects of conversion experiences, and did not favor one specific mechanism. Norman Geschwind described behavioral changes related to temporal lobe epilepsy in the 1970s and 1980s. Geschwind described cases which included extreme religiosity, now called Geschwind syndrome, and aspects of the syndrome have been identified in some religious figures, in particular extreme religiosity and hypergraphia (excessive writing). Geschwind introduced this "interictal personality disorder" to neurology, describing a cluster of specific personality characteristics which he found characteristic of patients with temporal lobe epilepsy. Critics note that these characteristics can be the result of any illness, and are not sufficiently descriptive for patients with temporal lobe epilepsy. Neuropsychiatrist Peter Fenwick, in the 1980s and 1990s, also found a relationship between the right temporal lobe and mystical experience, but also found that pathology or brain damage is only one of many possible causal mechanisms for these experiences. He questioned the earlier accounts of religious figures with temporal lobe epilepsy, noticing that "very few true examples of the ecstatic aura and the temporal lobe seizure had been reported in the world scientific literature prior to 1980". According to Fenwick, "It is likely that the earlier accounts of temporal lobe epilepsy and temporal lobe pathology and the relation to mystic and religious states owes more to the enthusiasm of their authors than to a true scientific understanding of the nature of temporal lobe functioning." The occurrence of intense religious feelings in epileptic patients in general is rare, with an incident rate of about 2–3%. Sudden religious conversion, together with visions, has been documented in only a small number of individuals with temporal lobe epilepsy. The occurrence of religious experiences in TLE-patients may as well be explained by religious attribution, due to the background of these patients. Nevertheless, the Neuroscience of religion is a growing field of research, searching for specific neurological explanations of mystical experiences. Those rare epileptic patients with ecstatic seizures may provide clues for the neurological mechanisms involved in mystical experiences, such as the anterior insular cortex, which is involved in self-awareness and subjective certainty.
==== Anterior insula ====
A common quality in mystical experiences is ineffability, a strong feeling of certainty which cannot be expressed in words. This ineffability has been threatened with scepticism. According to Arthur Schopenhauer the inner experience of mysticism is philosophically unconvincing. In The Emotion Machine, Marvin Minsky argues that mystical experiences only seem profound and persuasive because the mind's critical faculties are relatively inactive during them. Geschwind and Picard propose a neurological explanation for this subjective certainty, based on clinical research of epilepsy. According to Picard, this feeling of certainty may be caused by a dysfunction of the anterior insula, a part of the brain which is involved in interoception, self-reflection, and in avoiding uncertainty about the internal representations of the world by "anticipation of resolution of uncertainty or risk". This avoidance of uncertainty functions through the comparison between predicted states and actual states, that is, "signaling that we do not understand, i.e., that there is ambiguity." Picard notes that "the concept of insight is very close to that of certainty," and refers to Archimedes "Eureka!" Picard hypothesizes that in ecstatic seizures the comparison between predicted states and actual states no longer functions, and that mismatches between predicted state and actual state are no longer processed, "block[ing] negative emotions and negative arousal arising from predictive uncertainty," which will be experienced as emotional confidence. Picard concludes that "[t]his could lead to a spiritual interpretation in some individuals."