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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.Thalbourne writes here very much from his own personal experience because headmits (Thalbourne, 1991) to be himself a sufferer from manic-depression.He istherefore well-placed to judge the similarities and differences between psychoticillness and the spiritual state, and where the border between them lies.Clinicalpsychosis, Thalbourne points out, is more riven with aggressive outburst, paranoia,personalised themes.Yet despite this, it does make a difference as Chadwick2A similar idea construed as thin and thick mental boundaries has been proposed independently byHartmann (1991) as an explanation of individual differences in dream and nightmare experience.Here,according to Thalbourne, is another manifestation of transliminality; so it is not surprising to find thatthat nightmare susceptibility is also correlated with psychoticism (Levin and Raulin, 1991; Claridge,Clark and Davis, 1997). Spiritual Experience: Healthy Psychoticism? 83(Chapter 6) states if others take psychotic thoughts seriously, as a meaningful partof the person s experience, with its own genuine, if distorted, insight; and notsomething to be dismissed outright, as delusional rubbish.Then, to a sympatheticobserver, judging solely from the possible underlying processes responsible for thetwo states, there could appear to be an almost entirely arbitrary distinction betweenthem.They differ, it might be argued, only in content and context, being otherwiseidentical expressions of the same kind of, to use Thalbourne s term, transliminalnervous system.But other questions lurk here.Not all, perhaps relatively few, people who sufferclinical psychosis also report experiences of a positive, spiritual kind.And by thesame token, not all mystics are easily regarded as clinically mad.Are the distinctionswe are seeking therefore to be found elsewhere, perhaps in the life circumstances orpersonal history of the individual? There are really two separate questions here, oneintraindividual and the other interindividual.The former concerns how it can be that,for the vulnerable, an altered state of consciousness can sometimes hover betweenthe healthily spiritual and the mentally ill.Chadwick s graphic account of his ownexperience illustrates how personal interactions, isolation, misperceptions, pre-existing beliefs, chance encounters, geography and cyclical changes in mood canmake all the difference.The interindividual question is pertinent to the idea introduced here of stablepersonality traits that make people more or less prone to spiritual and/or psychoticstates.Earlier we noted that theories proposing such dispositions generally takea strongly biological stance; to the extent of assuming that the characteristics inquestion are constitutional, even heritable: types of nervous system geneticallyprogrammed to process information in a certain way.But is that an adequateaccount? Certainly, Thalbourne (1991), accounting for his own propensity to bothpsychosis and mystical experience, is content to observe that .I have inheritedthe gene for manic-depression.And indeed, there is ample evidence that geneticsdo make an important contribution to the aetiology of the psychotic disorders(Gottesman, 1991; Torrey et al., 1994).The genetic explanation offers an inadequate explanation of individual variationin effects of transliminality.We need instead to look towards some environmentalfactors, such as life experience, that might interact with and shape the biological traitsand their expression.Some clues here come from evidence about the role of early abuse and neglect inthe aetiology of mental illness (Mullen et al., 1988; Paris, Zweig-Frank and Guzder,1994; Sabo, 1997; Wexler et al., 1997).The influence of such factors has beenconsistently documented, especially in the case of disorders borderline to psychosis.The effects could be twofold.One is through the actual shaping in the individual ofpsychotic personality traits.This is illustrated in reports (e.g.Lawrence et al., 1995)that the experience of trauma in childhood can increase fantasy and the tendency toadopt paranormal or superstitious explanations of events.Notably, both of these seen as magical ideation help to define one of the major components ofpsychoticism and might be a significant precursor of later mystical styles of thought. 84 Psychosis and SpiritualityComparable effects measured on laboratory tasks of schizotypal cognitive style have even been observed in otherwise healthy individuals who vary in theirexperience of a relatively mild form of trauma , i.e.insecure parental attachment(Wilson and Costanzo, 1996).In discussing their results, the latter authors raise theobvious dilemma of whether life experiences actually produced psychotic tendenciesin their subjects, or merely exacerbated existing biological dispositions to such traits.Either way, it is clear that early life events, in addition to genetic factors, do contributeto an individual s later psychotic profile.The second possible consequence of abusive early experience is as an effect on thealtered state of consciousness itself.This could simply be by increasing the suscep-tibility to such experiences: clinically identified adult hallucinators, for example,frequently have a history of early abuse (Ensink, 1992; Coombs, 1996).Or the effectcould be on the content of the experience, including the discourse heard in auditoryhallucinations (Ensink, 1992).The negative, often accusatory, nature of thesehallucinations can feed into the person s already existing sense of society s dispar-agement, and his or her feeling of low self-esteem, to produce the classic constellationof symptoms that define clinical psychosis (Linn, 1977).Where nourishing asopposed to abusive early experience obtains, the same biological susceptibility totransliminality, the break with ordinary reality could be much less threatening, evenpsychologically rewarding.Associations, found in normal hallucinators, with suchtraits as enhanced creativity (Posey and Losch, 1983) would be consistent with thatconclusion.Of course, in practice, as Chadwick s story illustrates, the result of this interactionbetween life experience and biological disposition will often be an untidy spiritual/psychotic mix.And there will be several reasons for this
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