Spirituality aspects in patients with epilepsy

SEEG-RF for revealing and treating Geschwind syndrome's epileptic network: A case study

Stereotypic neural networks are repeatedly activated in drug-refractory epilepsies (DRE), reinforcing the expression of certain psycho-affective traits. Geschwind syndrome (GS) can serve as a model for such phenomena among patients with temporal lobe DRE. We describe stereo-electroencephalogram (SEEG) exploration in a 34-year-old male with DRE and GS, and his treatment by SEEG-radiofrequency (SEEG-RF) ablation. We hypothesized that this approach could reveal the underlying epileptic network and map eloquent faculties adjacent to SEEG-RF targets, which can be further used to disintegrate the epileptic network. The patient underwent a multi-modal pre-surgical evaluation consisting of video EEG (VEEG), EEG source localization, 18-fluorodexyglucose-PET/MRI, neuropsychological and psychiatric assessments. Pre-surgical multi-modal analyses suggested a T4-centered seizure onset zone. SEEG further localized the SOZ within the right amygdalo-hippocampal region and temporal neocortex, with the right parieto-temporal region as the propagation zone. SEEG-RF ablation under awake conditions and continuous EEG monitoring confirmed the abolishment of epileptic activity. Follow-up at 20 months showed seizure suppression (Engel 1A/ILEA 1) and a significantly improved and stable psycho-affective state. To the best of our knowledge this is the first description of the intracranial biomarkers of GS and its further treatment through SEEG-RF ablation within the scope of DRE.

Saints, demons, and faith - A review of the historical interaction between Christianity and epilepsy

The view that epilepsy is caused by demonic possession prevailed throughout the Middle Ages and re-emerges in rare cases of misguided exorcisms even in modern Western societies. This review reflects on the biblical sources of the demonic understanding of seizures and the subsequent marginalization of people with epilepsy. While the development of science led to a decline in beliefs of supernatural causes of seizures, the link between Christianity and epileptology is sustained through recurrent considerations of epileptic phenomena among religious figures. The influence of epilepsy on the legacy of historical persons of Christianity should be regarded with caution because of limited clinical evidence in historical documents. However, it should be acknowledged that religious experiences, as well as general religiosity, can be important in modern-day epilepsy care as they are shown to have psychological, societal, and even clinical implications. Further studies should expand our knowledge on the contemporary importance of the Christian tradition for people with epilepsy.

Religion, spirituality, and epilepsy

This review provides responses to four questions on epilepsy, religion, and spirituality. Firstly, have early religious beliefs and writings stigmatized and discriminated against epilepsy and if so, what has been done to correct this? We provide textual evidence suggesting an affirmative response. Secondly, which religious luminaries, gods, saints, and religious symbols have connections with epilepsy? We argue that the evidence to suggest that St Paul, Joan of Arc, the Prophet Mohammed, and others had epilepsy is weak and emphasizes the limitations of imposing contemporary neurological frameworks upon them. Furthermore, we discuss how different faith traditions identify Divine figures, as associated with epilepsy, and the use of religious symbols in healing. Thirdly, why is religiosity associated with having epilepsy? We review empirical studies focusing upon the epileptic personality, religiosity, mysticism, and religious conversion and find that, while some studies suggest that religious experience may be associated with epilepsy, this cannot be taken as proven. Fourthly, in what ways has religion been a force for good for those with epilepsy? We discuss the role of Christian social reform in caring for individuals with epilepsy and that of religion in coping with the condition. We conclude by arguing that the relationship between religion and epilepsy has been overstated in the academic literature.

Would people living with epilepsy benefit from palliative care?

Palliative care (PC) is an approach to the care of persons living with serious illness and their families that focuses on improving quality of life and reducing suffering by addressing complex medical symptoms, psychosocial needs, spiritual well-being, and advance care planning. While PC has traditionally been associated with hospice care for persons with cancer, there is now recognition that PC is relevant to many noncancer diagnoses, including neurologic illness, and at multiple points along the illness journey, not just end of life. Despite the recent growth of the field of neuropalliative care there has been scant attention paid to the relevance of PC principles in epilepsy or the potential for PC approaches to improve outcomes for persons living with epilepsy and their families. We believe this has been a significant oversight and that PC may provide a useful framework for addressing the many sources of suffering facing persons living with epilepsy, for engaging patients and families in challenging conversations, and to focus efforts to improve models of care for this population. In this manuscript we review areas of significant unmet needs where a PC approach may improve patient and family-centered outcomes, including complex symptom management, goals of care, advance care planning, psychosocial support for patient and family and spiritual well-being. When relevant we highlight areas where epilepsy patients may have unique PC needs compared to other patient populations and conclude with suggestions for future research, clinical, and educational efforts.

Epilepsy characteristics and cognitive, social, and mood functions in relation to intrinsic religiosity

PURPOSE

The purpose of the study was to relate the Intrinsic Religiosity Inventory (IRI) with clinical epilepsy variables, the occurrence of depressive symptoms, and the quality of life (QoL) of 169 adult people with epilepsy (PWEs). Data were compared with those of a similar control group (CG) without psychiatric disorders, with p < 0.05.

RESULTS

A higher intrinsic religiosity (IR) was observed in PWEs when compared with the CG. Impairment in multiple cognitive domains was found in 41 (24.2%) cases, and a score >15 in the Neurological Disorders Depression Inventory for Epilepsy was observed in 44 (26%) cases. In PWE, a greater IR was associated with the use of more than one antiepileptic drug (AED), epileptiform activity (EA) in the left hemisphere, temporal lobe epilepsy with hippocampal sclerosis (TLE-HS), and the absence of depressive disorders. An early age of onset and the social functioning dimension of the Quality of Life in Epilepsy Inventory (QOLIE-31) were the predictive factors for a higher IR in the linear multivariate regression analysis.

CONCLUSION

The IR was significantly higher in PWE. A higher IR was related to TLE-HS, EA in the left hemisphere, later onset of epilepsy, a better performance in the semantic verbal fluency (SVF) test, and the absence of depressive disorders, suggesting a complex neurophysiological relationship involving multiple factors.

Religiosity and spirituality in patients with epilepsy

OBJECTIVE

Religiosity and spirituality (R/S) are widely regarded as important allies against illness and suffering in general. Findings in temporal lobe epilepsy (TLE) suggest the temporal lobe as the anatomical-functional basis of religious experiences. Both R/S are relevant in patients with epilepsy (PWE) since epilepsy can lead to psychosocial issues for a significant portion of patients and their families. To investigate R/S in PWE, as well as the impact of different epileptic syndromes on patients' R/S.

METHODS

One hundred PWE and 50 healthy volunteers matched for age, sex and educational level were submitted to an interview, as well as three previously validated questionnaires: Index of Core Spiritual Experience (INSPIRIT-R), Hospital Anxiety and Depression Scale (HADS), and the Quality of Life in Epilepsy Inventory (QOLIE-31).

RESULTS

PWE's and control's mean ages were 35.9 ± 12.4 vs. 36.3 ± 18.1 years, mean schooling was 8.9 ± 3.7 vs. 10.1 ± 4.2 years. The mean age of epilepsy onset was 14.5 ± 12.1 and monthly frequency of seizures was 5.9 ± 12.6. INSPIRIT-R's scores were not statistically significantly different between patients and controls (3.0 ± 0.8 vs. 3.0 ± 0.8); however, INSPIRIT-R's scores were significantly higher in TLE patients when compared with other epilepsy syndromes (3.2 ± 0.7 vs. 2.8 ± 0.9; p = 0.04).

CONCLUSION

Temporal lobe epilepsy patients have higher levels of R/S.

Negative, but not positive, religious coping strategies are associated with psychological distress, independent of religiosity, in Korean adults with epilepsy

PURPOSE

Religion can be important in the everyday lives of persons with epilepsy (PWE). However, there is little research on religion, as it relates to individuals with epilepsy. We determined a relationship between religious coping strategies and psychological distress in Korean adults with epilepsy who had a religious affiliation.

METHODS

This cross-sectional study was conducted in outpatient clinics. Religiosity and religious coping strategies were assessed using the Duke University Religion Index (DUREL) and the Brief Religious Coping Scale (B-RCOPE). Psychological distress was measured using the Hospital Anxiety Depression Scale (HADS). Univariate and multivariate linear regression analyses were performed.

RESULTS

A total of 88 participants were included. Positive religious coping strategies were more likely utilized than negative religious coping (p < 001). Religiosity was positively correlated with positive coping (r = 0.439, p < 0.001) but was not correlated with negative coping. Negative coping was significantly related to higher levels of anxiety (β = 0.237, standard error (SE) = 0.107, p < 0.05) and depressive symptoms (β = 0.260, SE = 0.095, p < 0.01), after controlling for religiosity and other confounding factors. However, positive coping was not related to anxiety and depressive symptoms. The two types of coping strategies were positively related to each other (r = 0.304, p < 0.01).

CONCLUSIONS

We found significant positive associations between negative religious coping and anxiety and depressive symptoms in PWE. Positive religious coping was not related to anxiety and depressive symptoms.

High spirituality may be associated with right hemispheric lateralization in Korean adults living with epilepsy

PURPOSE

Although it is known that epilepsy and spirituality are related, spirituality in epilepsy has received relatively little clinical and scientific attention. Therefore, we investigated which epilepsy-related factors are associated with high spirituality in Korean adults living with epilepsy.

METHODS

This cross-sectional study was conducted in two university hospitals in Korea. Spirituality was assessed using the 6-item Spirituality Self-Rating Scale (SSRS). The participants were categorized into high and low spirituality groups according to the median SSRS score. The presumptive seizure onset zone was determined based on the clinical semiology, electroencephalography, and magnetic resonance imaging findings.

RESULTS

Of the 180 participants, 61.7% declared that they had a religious affiliation. The median SSRS score was 15 (interquartile range: 7, 22). The high spirituality subgroup consisted of 92 (51.1%) participants. In the univariate analyses, the high spirituality group was significantly associated with female sex (p<0.05), older age (p<0.01), longer epilepsy duration (p<0.05), polytherapy (p<0.05), complex partial seizure (p<0.05), levetiracetam or topiramate usage (p<0.05), and a right-lateralized seizure onset zone. The multiple logistic regression analysis identified right hemispheric lateralization as the only independent factor associated with high spirituality (odds ratio: 2.410, 95% confidence interval: 1.051-5.528, p<0.05).

CONCLUSIONS

High spirituality may be associated with right hemispheric lateralization but not with the temporal localization of the seizure onset zone in Korean adults with epilepsy.

Associations between religiosity and anxiety, depressive symptoms, and well-being in Korean adults living with epilepsy

PURPOSE

Religiosity can be important in the everyday life of persons with epilepsy (PWE). How PWE live with religiosity can be influenced by their cultural background. We determined whether religiosity is associated with anxiety, depressive symptoms, and well-being in Korean adults with epilepsy.

METHODS

This multicenter cross-sectional study was conducted in the outpatient clinics of five university hospitals in Korea. Religiosity was assessed using the five-item Duke University Religion Index (DUREL). The WHO-Five Well-Being Index (WHO-5) and Hospital Anxiety Depression Scale were used. The participants were categorized into three subgroups bounded by the 33rd and 66th percentiles of their DUREL scores.

RESULTS

Of a total of 226 participants, 61.1% declared that they had religious affiliation. The median DUREL score was 11 (interquartile ranges 6, 18). All three subscales of the DUREL were significantly related to WHO-5 (p<0.01). Non-organizational religious activities such as prayer and meditation were also inversely related to anxiety (p<0.05) and depressive symptoms (p<0.01). After controlling for confounding variables, anxiety and depressive symptoms were more extensive in the low religiosity subgroup than in the high or no religiosity subgroup (p<0.01) and well-being was higher in the high or low religiosity subgroup than in the no religiosity subgroup (p<0.05).

CONCLUSIONS

Religiosity is significantly associated with anxiety, depressive symptoms, and well-being in Korean adults with epilepsy.

Isolated Hyperreligiosity in a Patient with Temporal Lobe Epilepsy

A 40-year-old man with history of temporal lobe epilepsy presented to the emergency department with hyperreligiosity after medication noncompliance. After medications were resumed, he returned to baseline. Many famous prophets are believed to have suffered epilepsy. Waxman and Geschwind described a group of traits in patients with temporal lobe epilepsy consisting of hyperreligiosity, hypergraphia, altered sexual behavior, aggressiveness, preoccupation with details, and circumstantiality. The incidence of religious experiences ranges from 0.3 to 3.1 percent in patients with epilepsy. Religious experiences can be ictal, interictal, or postictal. Treatment is aimed at the underlying seizure etiology.