A Rorschach investigation of narcissism and hysteria in antisocial personality

We investigated Rorschach responses associated with narcissism and hysteria in a group of antisocial personality disordered offenders. The Rorschach protocols of 42 subjects who met the criteria from the Diagnostic and Statistical Manual of Mental Disorders (3rd ed., rev. [DSM-III-R]; American Psychiatric Association, 1987) for antisocial personality disorder were analyzed using Exner's (1986) criteria for pairs, reflections, and personal responses, and Gacono's (1988) criteria for the impressionistic response. Severe, or primary psychopaths (n = 21), scoring greater than or equal to 30 on the Hare (1980) Psychopathy Checklist (PCL), were compared to moderate, or secondary pscyhopaths (n = 21), scoring less than 30 on the PCL. The mean number of pair and impressionistic responses did not significantly differ for the two antisocial groups. The highly psychopathic group, however, did exhibit a significantly greater mean number of reflection and personal responses. We discuss pair and reflection responses and their relationship to narcissism in psychopathic disturbance. We recommend interpreting the personal response within the context of the psychopathic character and view personal responses as expressions of narcissism and omnipotence in highly psychopathic subjects. We also hypothesize that the impressionistic responses are indicative of primitive dissociative processes and hysteria in psychopathic subjects, and that their presence provides construct validity for the work of Guze (1976) and others who suggested an underlying histrionic dimension to psychopathy.     

On the early history of male hysteria and psychic trauma

This paper discusses the influence of Jean-Martin Charcot's views on Sigmund Freud's early theory of hysteria and the notion of psychical trauma. We consider the early history of both psychical trauma and male hysteria, for in Charcot's view traumatic hysteria and male hysteria are identical. Freud's two 1886 lectures on male hysteria, delivered after his return from Paris, are crucial to the subject because they present Freud's first impressions of Charcot and his teaching. Some of the ideas presented in the two lectures foreshadow Freud's later generalization of the etiological role of trauma and his theory of the role of psychical trauma in the genesis of hysteria; that is, each hysterical symptom is due to a psychical trauma reviving an earlier traumatic event—the so-called principle of deferred action (Nachtraglichkeit). Several arguments substantiate the thesis that Freud's notion of psychical (sexual) trauma was developed in reference to Charcot's notion of traumatic hysteria, and that the early psychoanalytic theory of psychical trauma is clearly indebted to Freud's encounter with Charcot's male traumatic hysterical patients. The discussed Freudian development points out the major role of (physical) traumata in eliciting psychopathological pictures and in this way is of definite historical relevance for the present-day discussion on the traumatic nature of the so-called multiple personality syndrome and other dissociative disorders, and post-traumatic stress disorders.     

A reappraisal of Teresa of Avila's supposed hysteria

This essay offers a reassessment of Teresa's severe seizures which were such a characteristic feature of her mysticism. The diagnosis of hysteria is no longer viable, at the very least given its abandonment by clinicians. An alternative analysis is developed by phenomenologically comparing Teresa's seizures to parallel experiences of subjects in LSD-assisted psychotherapy. Using Stanislav Grof's categories, it is argued that Teresa's seizures are perinatal symptoms. As such, they represent the emergence and reintegration of extremely primitive psychological systems and might be described as the growing pains of transpersonal consciousness. They reflect not degenerative psychopathology but progressive movement toward higher states of consciousness.He has published articles in the fields of metaphor and the psychology of mysticism. An earlier version of this paper was presented at the national meeting of the American Academy of Religion in New York in 1982.     

A reappraisal of medieval mysticism & hysteria

This paper examines the historical association between medieval mysticism and asceticism and the psychopathological condition of hysteria. We first review the particular forms of medieval mysticism and asceticism that seem to have inspired modern psychiatrists and reductive historians to dismiss these phenomena as indubitably neurotic behaviours. Then we review the concept of hysteria as it evolved during the last two centuries for points of convergence with mysticism. Finally, we question the validity of value-laden diagnostic formulations in the domain of personality assessment. A few highly dramatic but culturally endorsed religious behaviours occuring in an otherwise well functioning individual does not constitute a basis for any psychiatric diagnosis, let alone a condemnatory characterological one such as hysteria. We propose a perspective for looking at medieval mystical states of mind and behaviours in context that moves beyond ahistoric assumptions that employ modern Western standards as the yardstick for medieval health and illness.