Consciousness of the Future at the TSC

The Toward a Science of Consciousness (TSC) Conference has been going strong since 1994. Faithful followers and newcomers are equally aware that consciousness studies are still evolving, moving closer, albeit elusively, toward an understanding of what consciousness is and how it arises. No one claims it’s some sort of brain substance: it's a process, not a thing and it definitely arises through interaction with others and the environment. What’s nice about this conference is how it explores both the hard scientific and philosophical matters—How does consciousness arise? Do we have free will?—and the other phenomena, harder to prove —Does consciousness survive death? Can we foresee the future (precognition)? Can acts in the future affect the past (retrocausation)? 

The large gathering includes neuroscientists, philosophers, psychologists, neuropsychologists, anesthesiologists, spiritual types, survival of death advocates and literary people (like me, although a minority). I heard a talk on consciousness in Virginia Woolf this year and had a pleasant interchange with the speaker, a philosopher, afterwards. There was an interesting mix this year of old codgers with dodgy ideas and young things who spoke articulately and with ease at the podium. 

I was especially interested in hearing Daryl Bem’s research on precognition, a psi phenomenon claiming anomalous information or an energy transfer from the future is possible. I’ve experienced it myself whether in dreams, through imagery, or as a startling command in a relaxed moment as a future happening jolting me to consciousness with a clarity beyond words.

Dean Radin’s Quantum Entanglement, Larry Dossey’s The Science of Premonitions and Rupert Sheldrake’s Dogs That Know When Their Owners Are Coming Home are works already extent in the field. Other researchers, I learned, sometimes just throw out their data rather than put their “weird science” results out there. Bem, though, claimed he was geriatric enough not to worry about his reputation. His method was to tell his college student volunteers that they were in a clairvoyance test. Then he showed them neutral, negative or erotically stimulating pictures. The results showed higher arousal in the students before the negative or erotic pictures were displayed even though the students had no way of knowing which picture the computer would choose. The clever and hilarious Stephen Colbert learned of Bem’s research and invited him on the show to talk about his so-called “Time-traveling porn.”

So, yes, Bem was testing the precognitive detection of erotic stimuli. He determined that the extroverts, the high stimulus seekers, did better on the test: 53% vs. the random 50%, which is significant. The same students were also better at precognitively avoiding negative pictures. The conference attendees seemed very receptive to Bem’s research. David Chalmers said people will claim it is sloppy work or fraud, if they’re not inclined to accept the results. Stu Hameroff said a lot of positive results are being suppressed; at another moment, he said we’ve had backward time effects for thirty years. Hameroff had explained this possibility through quantum consciousness, or “quantiousness” in a previous talk of his own. Both highly influential researchers, the former a philosopher and the latter an anesthesiologist, were the original founders of the Toward a Science of Consciousness conference.

Near the end of Bem's session, a woman in the first row raised her hand and said, “Unless you’ve experienced this phenomenon firsthand, you’re not likely to believe it.” She went on to explain how she met the man who would become her husband and instantly knew they would marry. Bem said, “I can’t tell you how many stories I’ve heard like this and I don’t pooh pooh them any more.”

The previous evening I had explained to a young conference attendee, whose task was to explain free will in a poster session the next evening, my own precognition story. Sitting on a park bench during my college days, I saw a student walk by and instantly knew that I would marry him, even though we had never dated and I had only met him once a few years before. I did indeed marry him several years later, despite intervening events that might well have derailed my fate. Here in the present, the young, "free will" guy from the night before, now sitting a few rows up, turned towards me. I gave him a thumbs up.

I’d like to see consciousness studies take more into account the “anecdotal” stories that seem to confirm that psi events do occur. As it stands, researchers are required to use scientifically verifiable, repeatable experiments, using random number or image generators, to prove that precognition or retrocausation exist. Why not just listen to the stories of people who have actually experienced the startling phenomena, a method in vogue in the 19th century but, regrettably, no longer in use. I’m not saying it’s all real or that everybody can do it. But close couplings and highly emotional stimuli seem to defy time and space somehow--even if it's just the distance between two heads. I’ve written about this before and you can find my article here, published in the Journal of Consciousness Studies. I might add that there was an absolutely convincing session on remote viewing at the conference. Hameroff, by the way, stands by the theory that consciousness can exist outside of the body at higher frequencies.

You can see Stu Hameroff speaking in a group of four about consciousness after death at 1:04.

Hughes, Plath and Shakespeare: A Twinned Tale of the Mythic Feminine

In the photo on the left, we can see that Ted Hughes was a right-handed poet; yet, in the second photo, his arms are folded across his chest with the left hand up. Possible mixed dominance, along with early trauma, may explain his penchant for poetry and the paranormal. Looking at his childhood, we find a distant mother; a silent father, traumatized by his experiences in war; a favored older brother, Gerald. A fear of female engulfment with a need for ever-renewed female collaboration mark Hughes's entire creative life. This conflict could be traced back to attachment issues.

   
Furthermore, Hughes’s mother was considered a psychic and he believed that he had inherited her abilities. Whereas she had premonitory visions and angelic visitations, he had what he deemed prophetic dreams. Early on, Ted claimed the image of the bloody hand of a fox on a paper he was writing at Cambridge convinced him to read archeology and anthropology, rather than English literature. In another dream, an angel had shown him a small square of satin, which he later came to believe was the same material that lay under his dead wife’s head in her casket. [I have no aversion to the notion of answers and warnings in dreams, as I have received them myself (cf. Hearing the Voice Getting it Right). 
   
Hughes also cultivated the paranormal through hypnosis, trance, and meditative exercises. He fancied himself a shaman and believed a poet’s future self could dictate to him in the present. [If we accept the latter, a notion that I find very appealing, even if not scientifically provable,* it could be one way of explaining a dissociative sense of dictation.]

As a young man, Hughes was in thrall to poet and classicist Robert Graves’s notion of the White Goddess, the mythic female who inspires poets, yet demands their sacrifice in return for immortality. He was taken in enough to write an entire book called Shakespeare and The Goddess of Complete Being, a long, complex attempt to order the bard's entire opus based on how the mythic feminine is portrayed in his plays. 

   
The wild boar goring Adonis on the cover represents the mortal wound inflicted on the Hero. Hughes believed, in line with this mythic scenario, that a major trauma was needed to confer special knowledge on the poet. According to Hughes, Shakespeare's personal trauma was the “tragic error” of abandoning his wife in Stratford while he went off to London, compounded at the societal level by the suppression of the Catholic tradition in England. Both devalued the Feminine. Shakespeare’s visionary poetry, then, erupted at the confluence of these major crises and was aided by his adherence to a mystical school of thought (Hermetic Occult Neoplatonism) that used ritual magic to glean wisdom and clairvoyance from hallucinatory figures. [Think Jung.]

Hughes uses a hemispheric model to explain the mythic paradigm in Shakespeare’s entire corpus. The old Goddess myth stands on the right—archaic, matriarchal, emotional, and body-based—while the Goddess-destroying myth leans left—new, patriarchal, rational, and idealized. The Female of the right is “inseparable from the womb memory, infant memory, nervous system and the chemistry of the physical body, possessed by all the senses and limitless”; the Female of the left is “Puritan . . . idealized, moralized and chaste.” 

What happens next is madness: the Hero murders his own beloved, supplanting the old “King must die” mentality of ancient Goddess religion with “the beloved Female must die” instead. The Hero splits the Female into two diametrically opposed aspects: Sacred Bride/Divine Mother versus Queen of Hell.

Hughes asserts that there is a basic biological truth underlying the new patriarchal formula. First, the Hero is driven mad by the terrifying fact that all of life is doomed. Second, the growing boy needs to overthrow the “possessive control of the Female,” that is, his mother, in order to become a man. Likewise, the mythic hero must overthrow the Mother Goddess because of her “magical, terrifying, reproductive powers”; “the occult power of her paralysing love”; and unleash the “uncontrollable new sexual energy which is searching for union with the unknown Female.” In other words, the conquering god appropriates the Mother Goddess’s power while assuring female subservience and his own sexual liberty. This phase was not to last. Hughes sees a great shift in Shakespeare’s plays coinciding with his mother's death in 1608: from this point onwards, saving, rather than killing off, the Female becomes his credo. Restoration of the Divine Female heals the crime against her, so that it cannot occur again.

In fixating on Shakespeare’s oeuvre, ferreting out the underlying myths that spelled out his doom and resuscitation, Hughes had found a twinning of his own sad tale. Shakespeare’s “flight from his wife, and his prolonged separation from her, is one of the dominant unsettled questions of his solitary existence,” Hughes proclaimed. Likewise, his flight from Sylvia Plath and her subsequent suicide, was only the first in a series of deaths that would encompass a man’s most intimate female relations: a wife; a lover, Assia Wevill; their daughter, Shura; and his own mother. Female corpses of Shakespearean proportion piled up at the feet of a broken, depressed poet. 

Hughes says that Shakespeare “examines” and “corrects” his life by resuscitating the fallen female with “atonement, redemption and reconsecration in a sacred marriage of  ‘new-born’ souls.”  Likewise, Hughes will attain the status of one of the great poets of the twentieth century and Poet Laureate of England. The Female-affirming final sequence of Shakespeare’s oeuvre represents for Hughes a “crowning illumination” because it attempts to cure the bard’s personal wound as well as the religious rift in his society. Perhaps Hughes's Remains of Elmet and Birthday Letters had a similar effect on him, restoring the beloved mother and wife to him, without the curse of Medusa’s snare. Mother and wife take on their separate posthumous lives, extolled and molded by the poet’s imagination, freeing him, at last, from their mythic hold on him. 

Plath says, “God is speaking through me” in Hughes’s poem “The God.” The Divine "Other" filled the vacuum left by her husband,  who had replaced her father. In his Birthday Letters, Hughes neatly lays his wife’s soul to rest, on that little square of dream satin, producing some of his finest poetry along with the myth of his own innocence.

*See http://dbem.ws/FeelingFuture.pdf, in which Daryl J. Bem presents new scientific evidence on precognition and premonition. Next week, I will be attending the 2012 Toward a Science of Consciousness Conference in Tucson, Arizona, where this Cornell University professor will be speaking, along with Deepak Chopra and many others researchers and practitioners, at the interface of science and spirituality.

The Eye of the Beholder

In 1976, Princeton psychologist Julian Jaynes attributed the voices of the gods to the right hemisphere in pre-literate civilizations, claiming that a residual dissociative effect could be found in poets, prophets, musicians, the hypnotized and schizophrenics of the modern age. In his book, he included drawings of faces with lop-sided smiles, mirror images of each other, that he had presented to 1,000 people in a test.

                                            A                              B

Jaynes wanted to test which hemisphere was judging the facial expression. Reading direction, apparently, is independent of reading a facial expression. In 1976, as today, research has shown that recognizing facial expressions is primarily a right-hemispheric function.* Jaynes found that 80% of right-handers chose B, while 55% of left-handers chose A, showing that more than half of the latter were using their left hemispheres to read the facial expression. He also thought that if you were completely left-lateralized, left-handed in every way, you would be even more likely to chose A.

I found this curious because I am left-handed in every way, plus left eye and foot dominant, yet I chose B without hesitation. It seems to me that Jaynes was not taking into account atypical lateralization. He may have been assuming that if you are left-handed your hemispheric functions would be switched so that your language was on the right and visuo-spatial functions, including recognition of faces and facial expressions, were on the left. In fact, we now know that there can be a number of different configurations for brain functions, including both language and visuo-spatial functions on the right. So, an extremely left-side lateralized person, like I am, could still chose B.

When I posted these images on Facebook, I had just read an article in the Jan/Feb 2012 issue of Scientific American Mind. The author, Richard Wiseman, was saying that we are ALL in some sense “Wired for Weird,” ready to believe in ghosts or see facial images where there are none, using our natural pattern recognition, agency-detection and facial recognition abilities. However, people with a highly active right hemisphere are more likely to claim they are clairvoyant, telepathic, have dream precognition or see faces in unlikely places. Beginning in the late 1990’s, Wiseman reported, neuropsychologist Peter Brugger has been finding that right-hemisphere dominant people, judged by a variety of means, are indeed more likely to believe in and/or have experienced paranormal events. Other researchers have also come to this same conclusion.

As it must be pretty clear by now, I’m very interested in the creative abilities and special skills of people who are right-hemisphere dominant for language. When I first presented this test to My Left-handed Facebook Friends** and general Facebook Friends, 16 people responded and many more since then. In the initial test, the responses split right down the middle. Eight people chose A and 8 people chose B. Six lefties chose A, as Jaynes had predicted, using their right hemisphere. The lefties and right-handers who chose B would have been judging the smile from the right. The right-handers who chose A were atypical, using their left hemisphere to judge the facial expression.

As the facial expression test isn't really testing for over-all dominance, I would like people who have taken it, and any others who would like to join in, to take it one step further. If you report your results in the comment section, please let me know as well if you are left- right- or mixed-handed. Here are 4 simple things to do:

1. Cross your arms across your chest. Which hand is up?
2. If you play a sport, do you use your left or right hand/foot?Walk up stairs. Which foot do you place up first?
3. Make a triangle with your index fingers and thumbs together in front of your face. Look at an object in the distance closing each eye alternately. Which eye makes the object appear in the center of the triangle.
4. When you write, is your hand position facing up or do you curl in your hand? For example,  President Obama sharply curls in his left hand; Clinton writes straight up. How about when you eat? Do you curl in your hand? Sometimes right-handers curl in their hands also, so they are probably right dominant for language. One of my sons, who benefits from my left-handed genes, curls in his right hand when he writes and eats.

Thanks to any and all who take part in my test! Please also let me know if you believe in or have ever experienced any paranormal events, like telepathy or precognition.


* [R]ecent research suggests that the right hemisphere may be best at processing patterns like voice contour, facial expression, aspects of size and quantity, gestalt aspects of the world which, from a developmental perspective, represent the way children begin to learn about cognitive areas like music, art, mathematics or language. This quote is from a great up-to-date article.
** Now a Facebook page called "Right Mind Matters" for all people with enhanced right dominance, whether left-, right-, or mixed handed.

Born That Way

In my last blog, What's Right for You May not be Right for Others, I introduced Iain McGilchrist's notion of the 5% of the worldwide population who have atypical lateralization for language. Whereas his book, The Master and His Emissary, is so inclusive in describing left/right hemispheric differences within the brain and in successive generational proclivities, from my point of view, he left out the best bit about the highly creative minority of right-hemisphere or mixed-dominant individuals. 

In this post, I'm going to discuss handedness and atypical lateralization for language, a predisposing factor for psychosis. The information is based on the newest research articles found in the medical textbook, Language Lateralization and Psychosis (2009), edited by Iris E. C. Sommer and René S. Kahn. The other names that appear below are contributing chapter authors or researchers they cite in this text. 

First of all, left-right asymmetry, whether in the brain (cerebral) or in the body (visceral), happens during the baby's development in the womb. The leftward asymmetry (greater than right size) that produces left-hemispheric dominance for language occurs between weeks 29  and 31 of gestation. The bodily effects are evident later on. Your feet, for instance, are probably different in size, the right is the larger foot in males, and the left in females. My left hand is much longer than my right. Typical left-hemispheric cerebral dominance is not just found in humans: it is in animals too, stretching back phylogenetically several hundred million years. 

Children of two left-handed parents have a 50% chance of becoming left-handed, while for children of right-handed parents it's less than 10%. The language lateralization of the parents also determines to a large extent that of their children. I may be an anomaly with two right-handed parents and the only left-handed child amongst six siblings; but I'd say two of my sisters are right- or mixed-dominant despite their handedness. In furtherance of this scenario, I recently had dinner with a good friend and her teenage son. Both were right-handed. But, when I asked them to fold their arms across their chests, they both put the left hand up, showing some mixed-dominance. My friend is an actress and a singer and her son's father is left-handed; so, this makes sense for both mother and son. In fact, enhanced right-brain dominant folk seem to find each other as a quick tally of my friends attests. 

Great apes are typically right-handed and the parts of the brain used in human language, Broca's and Wernicke's areas, are associated with tool use in chimpanzees. So, grasping with the hand was probably the precursor for "grasping" an idea using language. Even birds use their feet preferentially: the right foot exerts strong force and the left uses fine manipulations. There is evidence that in preindustrial societies right-handedness only became apparent to researchers when analyzing the inhabitants' fine manipulations. Handedness specialist I. C. McManus says that “8% -10% of the population has been left-handed for at least the past 200,000 years or so.” This percentage has remained constant. Again, there are gender differences: men are 25% more likely to be left-handed than women. Compared to the 5% to 6% of right-handers who show RH language dominance, 30% to 35% of left-handers do.

Visuospatial functions are normally assigned to the right hemisphere. Birds too show right-eye (LH) superiority for discriminating visual patterns, left-eye (RH) for spatial tasks. It's well known that men have better visuospatial ability than women and this is because men are generally more left-brain dominant for language than women, whose language functions are more spread out, leaving less room for the visuospatial. But all combinations of language vs. visuospatial functions can occur: L/L, L/R, R/R. In women who are R/R like me,  their language function can practically eclipse their visuospatial ability. I have no map reading ability and am generally lost in environmental space. Forget the old adage that left-handers die sooner than righties. New research shows that “the very oldest respondents have a higher rate of left-handedness than those who are somewhat younger,” according to McManus.

Whereas an intolerance for left-handedness arose with the industrial revolution, as fine work needed to be done and equipment and writing pens were designed for right-handers, a French study by Faurie and Raymond (2004) showed that the rate of left-handedness has not actually changed since the Upper Paleolithic. France has been antipathetic to left-handedness, historically tying the left hand behind the back to force right-handedness. There are no left-handers in China, as it is forbidden. My European friends might be interested in the fact that the highest rates of left-handedness are in Britain, the Netherlands, and Belgium, I assume because of more tolerance. Yet, even if forced to write with the right hand, the bearer of the left-handed gene will carry it over to their own children while continuing to use the left for other non-writing functions.

                              

In this History of Left-handers, note that Eve is picking the apple 

    with her left (evil) hand

What about language lateralization and psychosis? 

Quoting Somers, Sommer and Kahn, "non-right-handed subjects, but not strong left-handers, had higher scores on schizotypy questionnaires than right-handed subjects. Mixed-handers showed a trend towards high schizotypy in comparison to left-handers." So, it's safer to be extremely left-handed than mixed, because the major language function is segregated to the right, not just increased language activity in the frontal and temporal areas of the right hemisphere that can account for hemispheric indecision and a predisposition to psychosis of the schizophrenic or bipolar variety. The authors state further that "bilateral language representation facilitates magical and delusional ideas by means of the more diffuse semantic activation to the right hemisphere compared to the left." Bilateral language representation is also associated with autism, dyslexia and ADHD.

In fMRI studies, right-handed thought-disordered patients showed activation in the right-hemisphere homolog of Wernicke’s area during speech production, while controls performing the same task showed left-lateralized activity, supporting Julian Jaynes's view. Diederen and Sommer studied 24 psychotic patients who actually experienced auditory verbal hallucinations (AVH) in the scanner. All were strongly right-handed and continued to experience AVH frequently despite using antipsychotic medication. The results showed increased activity in the right homolog of Broca's area, which the researchers connected to negative emotion and compared to inappropriate "release" language following damage or surgery to the left hemisphere. 

Overall, the studies indicate that decreased language activation on the left and increased activity on the right are associated with auditory hallucinations, while extreme left-handers are not prone to psychosis. Timothy Crow goes so far as to say that “schizophrenia is the price Homo sapiens pays for language (Crow, 1997a).” It's the lack of complete dominance, the failure to inhibit the non-dominant hemisphere that is problematic. Patients with the most severe hallucinations were the least leftward lateralized.

The final chapter by Clyde Francks lays the genetic blame on dad rather than mom. He claims that the same paternally inherited LRRTM1 gene associated with mixed/left-handedness, which suppresses the maternal gene, was also over-transmitted to schizophrenic patients in a large family study. Interestingly, he found the same father-child enhanced (roughly five times the mother's) genetic transmission in dyslexics.

These studies, of course,  do not paint the whole picture. The genetics are well described, but no mention is made of the traumatic incidents needed to trigger psychotic and/or dissociative episodes in those predisposed. The creative influence of increased right-hemispheric input is touched upon, especially as an argument for sustaining the genetic transfer of sometimes disabling mental illness, but not nearly enough. But then their lack is an opening for the kind of study I am doing on the genetics, early traumas and environmental influences on the minds of great poets, prophets and mediums whose voices have brought great art, guidance and shifting paradigms of consciousness to a general population less endowed for hearing them.  

What is Right for You, May not be Right for Others

In all of my blogs so far, I have been emphasizing the right hemisphere’s role in religious ideation, poetry, anomalous experiences, mental and developmental disorders and, especially, creativity. I think it is important at this point to make a caveat, which Iain McGilchrist, former Oxford literary scholar, now a doctor, psychiatrist and writer, stated so well in the introductory remarks to his exhaustive study of left and right-hemispheric differences:

". . . only 5 per cent of the population overall . . . are known not to lateralise for speech in the left hemisphere. Of these, some might have a simple inversion of the hemispheres, with everything that normally happens in the right hemisphere happening in the left, and vice versa; there is little significance in this, from the point of view of the book, except that throughout one would have to read 'right' for 'left', and 'left' for 'right'. It is only the third group, who it has been posited, may be truly different in their cerebral lateralisation: a subset of left-handers, as well as some people with other conditions, irrespective of handedness, such as, probably, schizophrenia and dyslexia, and possibly conditions such as schizotypy, some forms of autism, Asperger's syndrome and some 'savant' conditions, who may have a partial inversion of the standard pattern, leading to brain functions being lateralised in unconventional combinations. For them the normal partitioning of functions break down. This may confer special benefits, or lead to disadvantages, in the carrying out of different activities (McGilchrist, 2009, p. 12)."

So, yes, my interest lies in people with atypical lateralization, i.e. McGilchrist's "third group": those born with more symmetrical hemispheres, making the right more dominant than normal or those with unusual combinations of functions within a single hemisphere that should be constrained to only one. It is this small, but highly significant 5%, with their pronounced link to certain types of creativity, which is indeed my home base.

 McGilchrist further delineates why these genetic variations, potentially dangerous for an individual mind or for procreation, might continue to be passed on genetically in the general population: 

This may be the link between cerebral lateralisation and creativity, and it may account for the otherwise difficult to explain fact of the relatively constant conservation, throughout the world, of genes which, at least partly through their effects on lateralisation, result in major mental illnesses, such as schizophrenia and manic-depressive psychosis (now known as bipolar disorder), and developmental disorders, such as autism and Asperger's syndrome. It may also be associated with homosexuality, which is thought to involve a higher than usual incidence of abnormal lateralisation. Such genes may, particularly in the case of mental illness, be highly detrimental to individuals, and have an impact on fertility for the population at large – and would therefore have been bred out long ago, if it were not for some hugely important benefit that they must convey. If they also, through their effects on lateralisation, in some cases led to extraordinary talents, and if particularly they did so in relatives, who have some but not all of the genes responsible, then such genes would naturally be preserved, on purely Darwinian principles (Ibid., p. 13).

So, what I am saying, based on new research emerging in this fascinating field of atypical lateralization, is that while right- or some form of mixed-hemispheric functional lateralization for language can be detrimental to your health (mixed, more than extreme right), it can also push you to found a new religion, be a leader, write epic poetry, have a phenomenal photographic memory, artistic or musical talents; it can also make you believe in ghosts and spirits and have mediumistic powers of telepathy and prophecy. The atypical lateralization model helps explain so many of the unusual happenings in our species' past and helps us go forward into the future, with an understanding heart and an open mind, plus more appreciation for diverse brains and their potential for creativity.

All of the poets I study fit into the 5% by virtue of their genes and their traumatic experiences, which gave them their affinity to the occult, their actual paranormal experiences, their emotional disorders, and/or gay orientation. Like in the development of religions, which relied on the previous stories of their predecessors, so will the poets depend on theirs, while upping the ante with their own novelty in an effort to supplant them.

Previc (2006) makes an impressive argument for a neurochemical predisposition that links profound religious experience to the left hemisphere. But he does not mention poetry, so often intertwined with religious expression, which is right-hemispheric language (see Jaynes, 1976; Kane, 2004). Rather, he focuses on the difference between left-hemispheric visionary or auditory experience in extracorporeal (outside of the body) space vs. peripersonal (near the body) experiences mediated by the right hemisphere. The neurochemicals involved are respectively dopamine and acetylcholine on the left and noradrenalin and serotonin on the right. (In more ways than one, the left-hemisphere and the right can almost be said to house the male vs. the female inside us, making the Tao and Jungian psychology almost palpable.)

In contrast to Previc, I am writing about poetic geniuses who were highly verbally fluent and prone to right-hemispheric language and the occult through genetic predisposition and traumatic experiences (Platt, 2007). Except for Sylvia Plath, who did suffer from mania, especially in her final weeks, they did not suffer from the disorders Previc identified with excessive religiosity and the left hemisphere: mania, obsessive-compulsive disorder (OCD), schizophrenia and temporal-lobe epilepsy (TLE). Rather than gazing upward in a dopamine-mediated ecstatic vision of a mystic, my poets sat at their séances, stretching out their hands and lower their eyes toward their Ouija boards or tables. Connecting with a partner or other séance sitters, they disengaged the controlling prefrontal cortex, synchronized their hemispheres within themselves and with their partners, and waited for the dead or divine "spirits" to spell out their dissociative messages (Platt, 2009).

The same disengagement occurs in dreaming, allowing all sorts of unchecked creativity to occur, which definitely seems to be coming from "other" than the self. A recent article in Scientific American Mind says that:

Well over half of visual artists said that they had used dreams in their work. About half of fiction writers had. The numbers dropped off rapidly as the professions became more abstract. Within the sciences, inventors, engineers and others who benefit from visualizing problems in three dimensions were likelier to report helpful dreams. . . . Solutions frequently came from a dream character—one computer programmer got repeated nocturnal lessons from Albert Einstein—and people had trouble taking full credit for what their dreaming mind had done (Barrett, 2011, p. 32).

On the other hand, in lucid dreaming, the frontal cortex remains active as though awake. In fact, in this unusual dream state you are both awake and asleep at the same time, making it possible to consciously summon wise dream characters to provide instruction (Voss, 2011). In a previous post, "Hearing the Voice, Getting it Right," my guru, a madman on a psychiatrist's couch, came unheralded, stoked in the fire of a highly emotional reading before I went to bed. I don't know if anyone has studied this, but perhaps the atypically lateralized are more likely to be able to dream lucidly. (I have had a few lucid dreams myself; my sister, Janice, bathed in the same gene pool, is an expert lucid dreamer, as is her husband, and they have written a book together, The Conscious Exploration of Dreaming.)

Shamans receive wisdom from discarnate sources as well. They also have genetic atypical lateralization, along with a traumatic initiation into their profession. Their methods involve plants with psychotropic properties to attain altered states of consciousness with speaking entities. Their special powers of mind, which, from the evidence, seem to include great intuition, telepathy and prophecy, allow them to lead ritualistic ceremonies, bringing groups of initiates together. They may be wounded healers, but they are certainly not psychotic. EEG studies have shown synchronizing patterns in their frontal cortex. They may not be writers either, but they can be magnificent artists of their own visionary experiences and "may have been humanity’s first physicians, magicians, artists, storytellers, timekeepers and weather forecasters" (Kaplan, 2006, p. 1, citing Krippner 2002.) For a beautifully written, first-hand account of the Ayahuasca experience, read The Shaman and Ayahuasca; for an extremely thorough, thought-provoking look from a biological, psychological and social perspective read Michael Winkelman's book cited below.

Unfortunately, comprehensive studies on atypical right-hemisphere language dominant subjects are few and far between. Almost any time you start reading an abstract from a neuroimaging study, it starts: "Fifty right-handed subjects were tested . . ." Say no more. Nonetheless, I believe interest in anomalous minds is beginning to manifest. Simon McCrea’s work on "intuition, insight and the right hemisphere" is an example. He says that intuition is immediate and nonverbal, whereas insight requires voracious study, incubation, the "aha" moment, then conscious elaboration. Both are advantaged in right-hemisphere dominant individuals and women seem to be better at it. Being a left-handed, right-dominant female (judging by my anomalous experiences, my strengths and weaknesses and the way I hold a writing instrument), I offered up my brain to a local, highly regarded neuroscientist for imaging. I'd like to make a direct contribution to the field beyond my armchair analyses. Unfortunately, that email went unanswered.

Barrett, Deirdre, (2011), "Answers in your Dreams," Scientific American Mind, Nov-Dec: 27-33.

Brooks, Janice E. & Jay A. Vogelsang 1999/2000), The Conscious Exploration of Dreaming: Discovering How We Create and Control Our Dreams. Foreword J. Allan Hobson, M.D.

Campos, Don José, Ed. Geraldine Overton, (2011), The Shaman and Ayahuasca. Studio City, CA: Divine Arts.

Jaynes, Julian (1976), The Origin of Consciousness in the Breakdown of the Bicameral Mind. Boston: Houghton Mifflin Company.

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Disentangling the Voice from the Mind(s) that Created It.

Michael Conforti, a Jungian analyst and author, just published an excellent blog post on this subject. See www.michaelconfortiblog.com: “Sacred” Abuses in the Name of God, Self and Other – A Call for Clarity in Addressing Archetypal Truths. His prime example is Abraham binding his son, Isaac, preparing to kill him at God's command. Michael suggests that we question Abraham's own motives.

A friend of mine who recently went on a tour of sacred sites in Israel told me that, according to her guides, Abraham’s act was caught up in co-existing regional mythologies. In fact, children were routinely sacrificed in the pagan world, but many verses in the Bible defended against the practice. [Search "Moloch" on Wikipedia for some hair-raising accounts of how this was done.] Similarly, the stories of the Creation and the Flood were first recorded in the Babylonian Epic of Gilgamesh, serving as models for the accounts in the Bible.

Along with Julian Jaynes, who also cites Abraham's story, I believe that "divine" voices come from the right hemisphere where the visually and sensorially resonant language of poetry and the symbolic imagery of religion go hand in hand. The right hemisphere processes all of our senses and, whereas the left hemisphere is more responsible for encoding episodic memories, the right is more involved in retrieving them.

I maintain that anything that we have read, seen or heard in the past can be retrieved as fodder for the myth-making mill of the right hemisphere whose over-arching mission is to get the big picture, find solutions to difficult problems and make sense of everything. It seems logical that Abraham, at a stressful time, might have dissociatively adopted a rival's ritual practice, but for the staying hand of an “angel,” an agent of his better self.

The whole notion of mythic stories has long fascinated me. Mythmakers tell fabulous stories. Just like modern fiction, film, and nightly news reports, the ancient mythic stories rampantly portrayed sex and violence. Every culture seems to have needed these stories to explain the origins of the cosmos or of their land, to concretize and humanize their deities, to justify their rituals and to cultivate appropriate moral attitudes in the community. The gods and goddesses of myth are the play actors in eternal dramas, stretching back to the beginning of time and still recurring nightly in our dreams.

However, myths are neither eternal nor universal, only long lasting and widely diffused. Depending on the historical and geographic context, the language of myth can be constructed, reconstructed, or deconstructed to reflect newly emerging political, social and religious agenda. Karen Armstrong's A History of God traces the trajectory from the paleolithic Mother Goddesses, to the Babylonian gods and goddesses to the one God of the three monotheistic religions: Judaism, Christianity and Islam. Each relied on the prior religion's stories, but expanded or revised them to create their distinct vision. Poetry and religion remain inextricably entwined from the beginning of time. Muslim accounts of Muhammad's ascent to heaven, for instance, inspired Dante's Divine Comedy. Dante's Divine Comedy and Yeats's A Vision inspired James Merrill's epic poem The Changing Light at Sandover.

"Divine" commands are still operative in the modern world. It is particularly dangerous when political leaders, who can be both psychologically grandiose and have actual power, suggest as much. Both male and female politicians have made these claims. However, a command to sacrifice a child seems like a masculine construct to me. In Ancient Greece, the man-killing Medusa and the child-killing Medea were most likely male-constructed stories about mythic women. On the other hand, in most cases where voices have instructed individual women to kill their children, like Andrea Yates who drowned her five children in a bathtub, they were experiencing psychotic commands.

The simple fact is that we all adopt myths to guide or justify our actions, when we are actually defending against inner chaos or exploiting our path in the external world. One can only imagine, in a tribute to John Lennon, what a better world it would be if, instead of following the mythic marching orders, we routinely questioned our personal motives, then proceeded to do the right thing, not just for ourselves, our family, our political party, or even our country, but for the larger good beyond self interest. The results could be genuinely cosmic. Imagine!!

The Immortal Door: In the Maw of a Myth

While living in London in the early 90’s, I read an article by Charles Bremner about Jim Morrison’s “50th birthday party” at his grave site. Bremner is still the Paris correspondent for “The Times” of London, at the moment writing about Sarkozy and DSK, as the French call Dominique Strauss-Kahn.

Morrison is famously buried in Père Lachaise cemetery, eternal home to the French creative élite and those who die in Paris, like Jim and Oscar Wilde. I am a Doors dévotée myself and lived in Paris from 1969-70, just missing the Lizard King’s fleeting presence in the city from March-July 3, 1971, the day he died, an initiator of the 27 Club. Due to serendipitous timing, both Morrison and I had witnessed the violent Spring awakenings that occurred in the aftermath of the student riots of May, 1968. But I missed him (and still do).

Listening to the revelers who had gathered around Morrison’s last resting place, the journalist Bremner mocked a young worshiper’s claim that Morrison was a god. Yet, this simple faith professed was shared by others. Oliver Stone, for one, superimposed an image of the god Dionysus over Morrison’s face in his film, “The Doors.” In the preface to No One Here Gets Out Alive, Doors’ aide Danny Sugarman termed his boss a “modern-day god.” Drummer John Densmore described Doors’ concerts as “rituals” in his book, Riders on the Storm.

Morrison himself seemed to believe the myth. His darkly divine image was both natural and cultivated. He resembled a Greek god and, according to Sugarman, had his hair styled to look like Alexander the Great. Like many ancient gods, Morrison embodied contradictions: virile, yet feminine-featured; human, yet animalistic in his black leather; frenetically sexual, yet aspiring to die. See videos here and here.

Reading Nietzsche had convinced Morrison of the Dionysian power of music to revive myth. Entranced by his beautiful face, his rebelliously erotic presence, and the primitive strains of his music, the fans agreed, whipping themselves into an ecstatic communal frenzy. Oliver Stone depicted these ever-burgeoning, increasingly chaotic, concert throngs in his film. Clearly, the role Morrison had assigned to himself was devouring him. He must have known that the end of the ritual was the death of the god: the Lizard King must die.

Morrison was not just a singer/songwriter, but a poet as well. Not surprisingly, given my research, since he had been traumatized at age four by the sight of dead Native Americans by the side of the road, victims of a car accident. His words are telling: “Indians scattered on dawn’s highway bleeding Ghosts crowd the young child’s fragile eggshell mind,” an apt metaphor for the vulnerability of a young child’s mind. Also, his father was an authoritarian admiral who punished him by “dressing down,” a military-style berating. After his father said he had no talent for music, Jim wrote him off completely.

But there is more to Morrison than the paradigm of the wounded child who becomes a poet. His story has a mythic dimension. According to poet Robert Graves, the origins of all true poetry lie in a mythic devotion to the archetypal White Goddess who torments, inspires and destroys her victim, with immortality as his reward. The 19th-century Romantic poets often intoned their cruel mistress. This revolutionary group was bent on changing both poetry and society through a return to Nature and feminine values, while rejecting paternalistic, old régime authority. The rebellious climate of the 1960’s recycled this trend. Long hair, flowing garb, free love, social and political consciousness, feminism, the exalted inner self and the “back to earth” movement, all heralded the symbolic death of the Father. In psychological terms, in times of crisis there is a return to the Mother, both on a personal and a societal level.

In Morrison’s poetry, reference to wombs, tombs, caves—all maternal symbols—abound. The man who rejected his real mother in life (he had claimed both his parents were dead) valorized the mythic Mother in his poetic symbols: blood, lakes, sacred pools and forests. Assertive sorceresses, queens and goddesses inhabit his poetry. While others see the “Man in the Moon,” Morrison saw a woman’s face—-the Mother.

A product both of his time and his intellectual proclivities, Morrison verbalized his beliefs in his personal mantra, “kill the father, f____ the mother,” as cited in Densmore’s book. This Oedipal formula, according to Graves and Sir James Frazer, author of The Golden Bough, actually describes an ancient ritual of matriarchal religion: the murder of the old king by his younger replacement for the overall fertility of the community. By killing the Father, perpetual, authoritarian rule is rejected. Embracing the Mother liberates sexuality and creative self-expression. Breaking on through to the Other Side could be a metaphor for right-hemispheric, poetic consciousness.

It is understandable that Morrison, wearied by charges levied against him, fled to Paris to concentrate on his poetry, not rock stardom. Since his school days, he had been enamored of French writers who had helped construct his identity: Rimbaud, Baudelaire, Cocteau, Céline and the existentialists. He had even modeled his stage presence on Artaud’s theory in Le Théâtre et son double.

Unfortunately, he was already too deeply entrenched in the maw of a myth to forego its tragic conclusion. Although the circumstances of his death are controversial, some claiming a heart attack, others an accidental drug overdose, it is generally agreed that he was found dead in his bathtub. This detail eerily conforms to a mythic theme. As Graves tells us, from the Cretan Sun-god Minos to the Mycenaean Agamemnon to the Celtic hero Llew Llaw, sacred kings often die in their bath, albeit at the hands of an assassin. Morrison’s “assassins” were drugs, alcohol, and an inescapable devotion to a myth. Judging by his world-wide fans (nearly 9,500,000 on Facebook alone), by closing the door on his life, he opened an immortal door, and will continue to entrance generations of music lovers for years to come.