Forget had his first mystical experience as a young man of 25 while sitting in Chartres Cathedral. Going to sacred places to read metaphysical texts and meditate silently was his practice. On this occasion, awakened by the notion that he was not his thoughts or emotions, Forget became “one with life and free of fear.” He claimed, in a Jungian way, he had dismantled his shadow and opened up his soul. With thought and desires gone, light appeared. He could now help others attain “a state of consciousness that transcends time and space and transmit energy that has a power to accelerate their evolution (17).” Another mystical event at 39 removed all thought and further awakened him to the need to drill into his/our repressed layers and develop a body of energy, that is, of light. Forget claimed he could turn his energetic state on or off at will to operate in the world.
But, as with poets, mystics did not always experience bliss. Sometimes they were plunged into the so-called “dark night of the soul.” In both cases this would seem to indicate bipolar disorder, with a switch between negative right and positive left voices and visions, sometimes accompanied by a sudden inability to read (393). Some mystics, like Joan of Arc or Muhammad, were not literate from the start. It seems that the inability to read or write may open a space in heart and mind for intuitions of genius to enter unheralded as voices from a "holy" Other, especially in a solitary environment accompanied by deprivations.
Underhill’s female saints often used food deprivation to attain ecstatic states. Mechthild of Magdeburg, a 13th century saint who wrote "The Flaming Light of the Godhead," and Catherine of Siena, whose only food was the communion host, are two examples. Beyond starvation, Underhill emphasized that "reality present[ed] itself to them under abnormal conditions . . . [t]hanks to their peculiar mental make up," citing Mme Guyon and St. Teresa along with William Blake in 'Milton' and 'Jerusalem.'" The very tenor and tone of mystical language, she added, "no less than musical and poetic perception, tends naturally . . . to present itself in rhythmical periods: a feature which is also strongly marked in writings obtained in the automatic state (80)." Mystics must have "a nervous organization of the artistic type (91)." She also identified their ability to feel a sense of presence long before Michael Persinger’s studies (242). Finally, "Over and over again they return to light-imagery (249)."
Forget says our shadow begins with birth trauma, as we leave the undifferentiated state in the maternal womb. He adds on the negative effect of early traumatic experience on the developing brain, just as Allan N. Schore did in Affect Regulation and the Origin of the Self. As I found in my poets, loss of a parent, parental attachment issues and/or a genetic predisposition to emotional disorder can alter the brain. Dissociative selves arise from painful experiences. Forget claims that by overcompensating for pains inflicted, we trigger anxiety. What is his simple formula for overcoming the darkness? Focus on three separate sensory fields at once; for instance, feel your feet on the ground, listen to the sound of birds in the trees, and look at a tree to detach from fearful thoughts and feelings.