Geschwind syndrome, also known as Gastaut–Geschwind syndrome, is a group of behavioral phenomena evident in some people with temporal lobe epilepsy. It is named for one of the first individuals to categorize the symptoms, Norman Geschwind, who published prolifically on the topic from 1973 to 1984.[1] There is controversy surrounding whether it is a true neuropsychiatric disorder.[2] Temporal lobe epilepsy causes chronic, mild, interictal (i.e., between seizures) changes in personality, which slowly intensify over time.[1] Geschwind syndrome includes five primary changes: hypergraphia, hyperreligiosity, atypical (usually reduced) sexuality, circumstantiality, and intensified mental life.[3] Not all symptoms must be present for a diagnosis.[2] Only some people with epilepsy or temporal lobe epilepsy show features of Geschwind syndrome.[4]
Features
Hypergraphia
Hypergraphia is the tendency for extensive and compulsive writing or drawing, and has been observed in persons with temporal lobe epilepsy who have experienced multiple seizures.[5] Those with hypergraphia display extreme attention to detail in their writing. Some such patients keep diaries recording meticulous details about their everyday lives. In certain cases, these writings demonstrate extreme interest in religious topics. These individuals also tend to have poor penmanship. The great Russian novelist Fyodor Dostoyevsky, known to have epilepsy, showed signs of Geschwind syndrome, including hypergraphia.[6] In some cases hypergraphia can manifest with compulsive drawing.[7] Drawings by patients with hypergraphia exhibit repetition and a high level of detail, sometimes morphing writing with drawing.[8]
Hyperreligiosity
Some individuals may exhibit hyperreligiosity, characterized by increased, usually intense, religious feelings and philosophical interests,[9] and partial (temporal lobe) epilepsy patients experiencing frequent auras, perceived as numinous in character, exhibit greater ictal and interictal spirituality.[10] Some auras include ecstatic experiences.[11] It has been claimed that many religious leaders may exhibit this form of epilepsy.[12][13] These religious feelings can motivate beliefs within any religion, including voodoun,[14]Christianity, Islam,[15] and others. Furthermore, "in someone from a strongly religious background hyperreligiosity might appear as deeply felt atheism".[16][17] There are reports of patients converting between religions.[18] A few patients internalize their religious feelings: when asked if they are religious they say they are not.[19] One reviewer concluded that the evidence for a link between temporal lobe epilepsy and hyperreligiosity "isn't terribly compelling".[20]
Atypical sexuality
People with Geschwind syndrome reported higher rates of atypical or altered sexuality.[21] In approximately half of affected individuals hyposexuality is reported.[22][23] Less commonly, cases of hypersexuality have been reported.[24]
Circumstantiality
Individuals who demonstrate circumstantiality (or viscosity) tend to continue conversations for a long time and talk repetitively.[25]
Intensified mental life
Individuals may demonstrate an intensified mental life, including deepened cognitive and emotional responses. This tendency may pair with hypergraphia, leading to prolific creative output and a tendency toward intense, solitary pursuits.[citation needed]
^ abDevinsky, J.; Schachter, S. (2009). "Norman Geschwind's contribution to the understanding of behavioral changes in temporal lobe epilepsy: The February 1974 lecture". Epilepsy & Behavior. 15 (4): 417–24. doi:10.1016/j.yebeh.2009.06.006. PMID19640791. S2CID22179745.
^ abBenson, D. F. (1991). "The Geschwind syndrome". Advances in Neurology. 55: 411–21. PMID2003418.
^Tebartz Van Elst, L.; Krishnamoorthy, E. S.; Bäumer, D.; Selai, C.; von Gunten, A.; Gene-Cos, N.; Ebert, D.; Trimble, M. R. (2003). "Psychopathological profile in patients with severe bilateral hippocampal atrophy and temporal lobe epilepsy: Evidence in support of the Geschwind syndrome?". Epilepsy & Behavior. 4 (3): 291–297. doi:10.1016/S1525-5050(03)00084-2. PMID12791331. S2CID34974937.
^Benson, D.F. & Hermann, B.P. (1998) Personality disorders. In J. Engel Jr. & T.A. Pedley (Eds.) Epilepsy: A comprehensive textbook. Vol. II (pp.2065–2070). Philadelphia: Lippincott–Raven.
^Tremont, Geoffrey; Smith, Megan M; Bauer, Lyndsey; Alosco, Michael L; Davis, Jennifer D; Blum, Andrew S; LaFrance, W Curt (2012). "Comparison of personality characteristics on the Bear-Fedio Inventory between patients with epilepsy and those with non-epileptic seizures". The Journal of Neuropsychiatry and Clinical Neurosciences. 24 (1): 47–52. doi:10.1176/appi.neuropsych.11020039. PMID22450613.
^Michael, Michael Jeffrey Aminoff. Neurology and General Medicine. p. 597.
^Devinsky, Julie; Schachter, Steven (2009). "Norman Geschwind's contribution to the understanding of behavioral changes in temporal lobe epilepsy: the February 1974 lecture". Epilepsy & Behavior. 15 (4): 417–24. doi:10.1016/j.yebeh.2009.06.006. PMID19640791. S2CID22179745.
^Muhammed, Louwai (2013). "A retrospective diagnosis of epilepsy in three historical figures: St Paul, Joan of Arc and Socrates". Journal of Medical Biography. 21 (4): 208–11. doi:10.1177/0967772013479757. PMID24585826. S2CID28465979.
^Carrazana E.; et al. (1999). "Epilepsy and Religious Experiences: Voodoo Possession". Epilepsia. 40 (2): 239–241. doi:10.1111/j.1528-1157.1999.tb02081.x. PMID9952273. S2CID45078166. Epileptic seizures have a historical association with religion, primarily through the concept of spirit possession. Five cases where epileptic seizures were initially attributed to Voodoo spirit possession are presented. The attribution is discussed within the context of the Voodoo belief system.
^Stephen, M.D. Salloway (1997). "The Neural Substrates of Religious Experience". The Neuropsychiatry of Limbic and Subcortical Disorders. American Psychiatric Publications. ISBN978-0880489423.
^Heilman, Kenneth M.; Valenstein, Edward (13 October 2011). Clinical Neuropsychology. Oxford University Press. p. 488. ISBN9780195384871. Studies that claim to show no difference in emotional makeup between temporal lobe and other epileptic patients (Guerrant et al., 1962; Stevens, 1966) have been reinterpreted (Blumer, 1975) to indicate that there is, in fact, a difference: those with temporal lobe epilepsy are more likely to have more serious forms of emotional disturbance. This 'typical personality' of temporal lobe epileptic patient has been described in roughly similar terms over many years (Blumer & Benson, 1975; Geschwind, 1975, 1977; Blumer, 1999; Devinsky & Schachter, 2009). These patients are said to have a deepening of emotions; they ascribe great significance to commonplace events. This can be manifested as a tendency to take a cosmic view; hyperreligiosity (or intensely professed atheism) is said to be common.
^LaPlante, Eve (22 March 2016). Seized: Temporal Lobe Epilepsy as a Medical, Historical, and Artistic Phenomenon. Open Road Distribution. p. 181. ISBN9781504032773.
^Gerhard J. Luef (2008). "Epilepsy and sexuality". Seizure. 17 (2): 127–130. doi:10.1016/j.seizure.2007.11.009. PMID18180175. S2CID15147140. Men and women with epilepsy frequently complain, if asked, of sexual dysfunction and appear to have a higher incidence of sexual dysfunction than persons with other chronic neurologic illnesses.
^Devinsky, Orrin; Vorkas, Charles; Barr, William (2006). "Personality disorders in epilepsy". Psychiatric Issues in Epilepsy: A Practical Guide to Diagnosis and Treatment. Lippincott Williams & Wilkins. ISBN978-0781785914.