In Pursuit of Mysteries

One of my namesakes…

Zosimos
From the third century A.D. Greek adept Zosimos of Panoplis.

The composition of the waters, and the movement, and the growth, and the removal and restitution of bodily nature, and the splitting off of the spirit from the body, and the fixation of the spirit on the body are not operations with natures alien one from the other, but, like the hard bodies of metals and the moist fluids of plants, are One Thing, of One Nature, acting upon itself. And in this system, of one kind but many colours, is preserved a research of all things, multiple and various, subject to lunar influence and measure of time, which regulates the cessation and growth by which the One Nature transforms itself.

And saying these things, I slept, and I saw a certain sacrificing priest standing before me and over and altar which had the form of a bowl. And that altar had fifteen steps going up to it.

Then the priest stood up and I heard from above a voice say to me, “I have completed the descent of the fifteen steps and the ascent of the steps of light. And it is the sacrificing priest who renews me, casting off the body's coarseness, and, consecrated by necessity, I have become a spirit.”

And when I had heard the voice of him who stood in the altar formed like a bowl, I questioned him, desiring to understand who he was.

He answered me in a weak voice saying, “I am Ion, Priest of the Adytum, and I have borne an intolerable force. For someone came at me headlong in the morning and dismembered me with a sword and tore me apart, according to the rigor of harmony. And, having cut my head off with the sword, he mashed my flesh with my bones and burned them in the fire of the treatment, until, my body transformed, I should learn to become a spirit. And I sustained the same intolerable force.”

And even as he said these things to me and I forced him to speak, it was as if his eyes turned to blood and he vomited up all his flesh. And I saw him as a mutilated image of a little man and he was tearing at his flesh and falling away.

And being afraid I woke and considered, “Is this not the composition of the waters?” I thought that I was right and fell asleep again. And I saw the same altar in the shape of a bowl and water bubbled at the top of it, and in it were many people endlessly. And there was no one whom I might question outside of the bowl. And I went up to the altar to view the spectacle.

And I saw a little man, a barber, whitened with age, and he said to me, “What are you looking at?”

I answered that I wondered at the boiling water and the men who were burning but remained alive.

And he answered me saying, “The spectacle which you see is at once the entrance and the exit and the process.”

I questioned him further, “What is the nature of the process?”

And he answered saying, “It is the place of the practice called the embalming. Men wishing to obtain virtue enter here and, fleeing the body, become spirits.”

I said to him, “And are you a spirit?”

And he answered, saying, “Both a spirit and a guardian of spirits.”

As he was saying these things to me and the boiling increased and the people wailed, I saw a copper man holding a lead tablet in his hand. He spoke aloud, looking at the tablet, “I counsel all those in mortification to become calm and that each take in his hand a lead tablet and write with his own hand and that each bear his eyes upward and open his mouth until his grapes be grown.”

The act followed the word and the master of the house said to me, “Have you stretched your neck up and have you seen what is done?”

And I said that I had and he said to me, “This man of copper whom you have seen is the sacrificial priest and the sacrifice and he who vomited out his own flesh. To him was given authority over the water and over those men in mortification.”

And when I had seen these visions, I woke again and said to myself, “What is the cause of this vision? Is this not the white and yellow water, boiling, sulphurous, divine?”

And I found that I understood well. And I said that it was good to speak and good to hear and good to give and good to receive and good to be poor and good to be rich. And how does the Nature learn to give and to receive? The copper man gives and the water-stone receives; the thunder gives the fire that flashed from it. For all things are woven together and all things are taken apart and all things are mingled and all things combined and all things mixed and all things separated and all things are moistened and all things are dried and all things bud and all things blossom in the altar shaped like a bowl.
For each, by method and by weight of the four elements, the interlacing and separation of the whole is accomplished for no bond can be made without method. The method is natural, breathing in and breathing out, keeping the orders of the method, increasing and decreasing. And all things by division and union come together in a harmony, the method not being neglected, the Nature is transformed. For the Nature, turning on itself, is changed. And the Nature is both the nature of the virtue and the bond of the world.

And, so that I need not write to you of many things, friend, build a temple of one stone, like ceruse, like alabaster, like marble of Proconnesus in appearance, having neither beginning nor end in its building. Let it have within, a pure stream of water glittering like sunlight. Notice on what side the entry to the temple is and take your sword in hand and seek the entry.
For thin-mouthed is the place where the opening is and a serpent lies by it guarding the temple. First seize him in your hands and make a sacrifice of him. And having skinned him, cut his flesh from his bones, divide him, member from member, and having brought together again the members and the bones, make them a stepping stone at the entry to the temple and mount upon them and go in, and there you will find what you seek. For the priest whom you see seated in the stream gathering his colour, is not a man of copper. For he has changed the colour of his nature, and become a man of silver whom, if you wish, after a little time, you will have as a man of gold.

Then, again wishing to ascend the seven steps and to behold the seven mortifications and, as it happened, one day only did I ascend the way. Retracing my steps, I thereupon ascended the way many times. And on returning, I could not find the way, and becoming discouraged, not seeing how to get out, I fell asleep.

And I saw in my sleep a certain little man, a barber, wearing a red robe and royal garments, and he stood outside of the place of the mortifications and said, “What are you doing, Man?”

I said to him, “I stand here because I have missed every road and am lost.”

He said, “Follow me”.

And going out, I followed him. And being near to the place of the mortifications, I saw the little barber man leading me and he cast into the place of the mortifications and his whole body was consumed by fire.

Seeing this, I fled and trembled from the fear and I woke and said to myself, “What is this that I have seen?” And again I took thought and determined that this barber man is the man of copper. It is necessary for the first step to throw him into the place of the mortifications. My soul again desired to ascend — the third step also. And again, alone, I went along the way, and as I drew near the place of the mortifications, again I got lost, losing sight of the path, and stood, out of my mind.

And again I saw an old man of hair so white my eyes were blinded by the whiteness. His name was Agathodaemon. And the white old man, turning, looked on me for a whole hour.

And I asked him, “Show me the right way.”

He did not turn toward me but hastened to go on the right way. And going and coming in this manner he quickly effected the altar. As I went up to the altar I saw the white old man. He was cast into the mortifications. O Creator-gods of celestial natures — straightaway the flames took him up entire, which is a terrible story, my brother. For from the great energy of the mortifications his eyes became full with blood.

And I questioned him saying, “Why do you lie there?”

And he opened his mouth and said, “I am the man of lead and I am withstanding an intolerable force.”

And then I woke out of fear and sought in myself the cause of this fact. And again I reflected and said to myself, “I understand well that thus must one cast out the lead — truly the vision is concerning the combination of liquids.”

And again I knew the theophany and again the sacred altar and I saw a certain priest clothed in white celebrating those same terrible mysteries and I said, “Who is this?”

And answering he said to me, “This is the priest of the Adytum. He wishes to put blood into the bodies, to make the eyes clear, and to raise up the dead.”

And again I fell asleep for a while and while I was mounting the fourth step I saw one with a sword in his hand coming out of the east. And I saw another behind him, holding a disk, white and shining and beautiful to behold. And it was called the meridian of the Sun and I approached the place of the mortifications and the one who held the sword said to me, “Cut off his head and sacrifice his meat and muscles part by part so that first the flesh may be boiled according to the method and that he might then suffer the mortifications.”

And waking, I said, “I understand well that these matters concern the liquids of the art of the metals.”

And the one who held the sword said “You have fulfilled the seven steps beneath.”

And the other said at the same time as the casting out of the lead by all the liquids, “The Work is completed.”

Moving Sucks

I hate packing boxes.

I worked on reviews for my employees much of the day at work (I still think it is funny that not only do I manage other people but that they keep giving me more of them…).

Then I went to Latin 103 for a couple of hours after doing Latin homework in a coffeeshop.

Then I came home to eat dinner finally around 9:45 pm and now I'm supposed to be packing more.

Shee-it!

I'll be glad when we're moved in this weekend.

On a plus note, R and I have decided to make the time (with some schedule games with her parents trip up here) to go to Twilight Gathering this fall. This is the smaller, high quality, pagan event that Sam Webster and his crew operate every fall near the Bay Area.

We also recently asked Sam to officiate at our wedding and he said that he'd be honored to do so. We're very happy about this and will be visiting with him in a week and a half when we're down in Berkeley visiting the future in-laws of mine.

Rainman

Savant for a Day

By LAWRENCE OSBORNE

http://www.nytimes.com/2003/06/22/magazine/22SAVANT.html

In a concrete basement at the University of Sydney, I sat in a chair waiting to have my brain altered by an electromagnetic pulse. My forehead was connected, by a series of electrodes, to a machine that looked something like an old-fashioned beauty-salon hair dryer and was sunnily described to me as a ''Danish-made transcranial magnetic stimulator.'' This was not just any old Danish-made transcranial magnetic stimulator, however; this was the Medtronic Mag Pro, and it was being operated by Allan Snyder, one of the world's most remarkable scientists of human cognition.

Nonetheless, the anticipation of electricity being beamed into my frontal lobes (and the consent form I had just signed) made me a bit nervous. Snyder found that amusing. ''Oh, relax now!'' he said in the thick local accent he has acquired since moving here from America. ''I've done it on myself a hundred times. This is Australia. Legally, it's far more difficult to damage people in Australia than it is in the United States.''

''Damage?'' I groaned.

''You're not going to be damaged,'' he said. ''You're going to be enhanced.''

The Medtronic was originally developed as a tool for brain surgery: by stimulating or slowing down specific regions of the brain, it allowed doctors to monitor the effects of surgery in real time. But it also produced, they noted, strange and unexpected effects on patients' mental functions: one minute they would lose the ability to speak, another minute they would speak easily but would make odd linguistic errors and so on. A number of researchers started to look into the possibilities, but one in particular intrigued Snyder: that people undergoing transcranial magnetic stimulation, or TMS, could suddenly exhibit savant intelligence — those isolated pockets of geniuslike mental ability that most often appear in autistic people.

Snyder is an impish presence, the very opposite of a venerable professor, let alone an internationally acclaimed scientist. There is a whiff of Woody Allen about him. Did I really want him, I couldn't help thinking, rewiring my hard drive? ''We're not changing your brain physically,'' he assured me. ''You'll only experience differences in your thought processes while you're actually on the machine.'' His assistant made a few final adjustments to the electrodes, and then, as everyone stood back, Snyder flicked the switch.

A series of electromagnetic pulses were being directed into my frontal lobes, but I felt nothing. Snyder instructed me to draw something. ''What would you like to draw?'' he said merrily. ''A cat? You like drawing cats? Cats it is.''

I've seen a million cats in my life, so when I close my eyes, I have no trouble picturing them. But what does a cat really look like, and how do you put it down on paper? I gave it a try but came up with some sort of stick figure, perhaps an insect.

While I drew, Snyder continued his lecture. ''You could call this a creativity-amplifying machine. It's a way of altering our states of mind without taking drugs like mescaline. You can make people see the raw data of the world as it is. As it is actually represented in the unconscious mind of all of us.''

Two minutes after I started the first drawing, I was instructed to try again. After another two minutes, I tried a third cat, and then in due course a fourth. Then the experiment was over, and the electrodes were removed. I looked down at my work. The first felines were boxy and stiffly unconvincing. But after I had been subjected to about 10 minutes of transcranial magnetic stimulation, their tails had grown more vibrant, more nervous; their faces were personable and convincing. They were even beginning to wear clever expressions.

I could hardly recognize them as my own drawings, though I had watched myself render each one, in all its loving detail. Somehow over the course of a very few minutes, and with no additional instruction, I had gone from an incompetent draftsman to a very impressive artist of the feline form.

Snyder looked over my shoulder. ''Well, how about that? Leonardo would be envious.'' Or turning in his grave, I thought.

As remarkable as the cat-drawing lesson was, it was just a hint of Snyder's work and its implications for the study of cognition. He has used TMS dozens of times on university students, measuring its effect on their ability to draw, to proofread and to perform difficult mathematical functions like identifying prime numbers by sight. Hooked up to the machine, 40 percent of test subjects exhibited extraordinary, and newfound, mental skills. That Snyder was able to induce these remarkable feats in a controlled, repeatable experiment is more than just a great party trick; it's a breakthrough that may lead to a revolution in the way we understand the limits of our own intelligence — and the functioning of the human brain in general.

Snyder's work began with a curiosity about autism. Though there is little consensus about what causes this baffling — and increasingly common — disorder, it seems safe to say that autistic people share certain qualities: they tend to be rigid, mechanical and emotionally dissociated. They manifest what autism's great ''discoverer,'' Leo Kanner, called ''an anxiously obsessive desire for the preservation of sameness.'' And they tend to interpret information in a hyperliteral way, using ''a kind of language which does not seem intended to serve interpersonal communication.''

For example, Snyder says, when autistic test subjects came to see him at the university, they would often get lost in the main quad. They might have been there 10 times before, but each time the shadows were in slightly different positions, and the difference overwhelmed their sense of place. ''They can't grasp a general concept equivalent to the word 'quad,''' he explains. ''If it changes appearance even slightly, then they have to start all over again.''

Despite these limitations, a small subset of autistics, known as savants, can also perform superspecialized mental feats. Perhaps the most famous savant was Dustin Hoffman's character in ''Rain Man,'' who could count hundreds of matchsticks at a glance. But the truth has often been even stranger: one celebrated savant in turn-of-the-century Vienna could calculate the day of the week for every date since the birth of Christ. Other savants can speak dozens of languages without formally studying any of them or can reproduce music at the piano after only a single hearing. A savant studied by the English doctor J. Langdon Down in 1887 had memorized every page of Gibbon's ''Decline and Fall of the Roman Empire.'' At the beginning of the 19th century, the splendidly named Gottfried Mind became famous all over Europe for the amazing pictures he drew of cats.

The conventional wisdom has long been that autistics' hyperliteral thought processes were completely separate from the more contextual, nuanced, social way that most adults think, a different mental function altogether. And so, by extension, the extraordinary skills of autistic savants have been regarded as flukes, almost inhuman feats that average minds could never achieve.

Snyder argues that all those assumptions — about everything from the way autistic savants behave down to the basic brain functions that cause them to do so — are mistaken. Autistic thought isn't wholly incompatible with ordinary thought, he says; it's just a variation on it, a more extreme example.

He first got the idea after reading ''The Man Who Mistook His Wife for a Hat,'' in which Oliver Sacks explores the link between autism and a very specific kind of brain damage. If neurological impairment is the cause of the autistic's disabilities, Snyder wondered, could it be the cause of their geniuslike abilities, too? By shutting down certain mental functions — the capacity to think conceptually, categorically, contextually — did this impairment allow other mental functions to flourish? Could brain damage, in short, actually make you brilliant?

In a 1999 paper called ''Is Integer Arithmetic Fundamental to Mental Processing? The Mind's Secret Arithmetic,'' Snyder and D. John Mitchell considered the example of an autistic infant, whose mind ''is not concept driven. . . . In our view such a mind can tap into lower level details not readily available to introspection by normal individuals.'' These children, they wrote, seem ''to be aware of information in some raw or interim state prior to it being formed into the 'ultimate picture.''' Most astonishing, they went on, ''the mental machinery for performing lightning fast integer arithmetic calculations could be within us all.''

And so Snyder turned to TMS, in an attempt, as he says, ''to enhance the brain by shutting off certain parts of it.''

''In a way, savants are the great enigma of today's neurology,'' says Prof. Joy Hirsch, director of the Functional M.R.I. Research Center at Columbia University. ''They exist in all cultures and are a distinct type. Why? How? We don't know. Yet understanding the savant will help provide insight into the whole neurophysiological underpinning of human behavior. That's why Snyder's ideas are so exciting — he's asking a really fundamental question, which no one has yet answered.''

If Snyder's suspicions are correct, in fact, and savants have not more brainpower than the rest of us, but less, then it's even possible that everybody starts out life as a savant. Look, for example, at the ease with which children master complex languages — a mysterious skill that seems to shut off automatically around the age of 12. ''What we're doing is counterintuitive,'' Snyder tells me. ''We're saying that all these genius skills are easy, they're natural. Our brain does them naturally. Like walking. Do you know how difficult walking is? It's much more difficult than drawing!''

To prove his point, he hooks me up to the Medtronic Mag Pro again and asks me to read the following lines:

A bird in the hand
is worth two in the
the bush

''A bird in the hand is worth two in the bush,'' I say.

''Again,'' Snyder says, and smiles.

So once more: ''A bird in the hand is worth two in the bush.'' He makes me repeat it five or six times, slowing me down until he has me reading each word with aching slowness.

Then he switches on the machine. He is trying to suppress those parts of my brain responsible for thinking contextually, for making connections. Without them, I will be able to see things more as an autistic might.

After five minutes of electric pulses, I read the card again. Only then do I see — instantly — that the card contains an extra ''the.''

On my own, I had been looking for patterns, trying to coax the words on the page into a coherent, familiar whole. But ''on the machine,'' he says, ''you start seeing what's actually there, not what you think is there.''

Snyder's theories are bolstered by the documented cases in which sudden brain damage has produced savant abilities almost overnight. He cites the case of Orlando Serrell, a 10-year-old street kid who was hit on the head and immediately began doing calendrical calculations of baffling complexity. Snyder argues that we all have Serrell's powers. ''We remember virtually everything, but we recall very little,'' Snyder explains. ''Now isn't that strange? Everything is in there'' — he taps the side of his head. ''Buried deep in all our brains are phenomenal abilities, which we lose for some reason as we develop into 'normal' conceptual creatures. But what if we could reawaken them?''

Not all of Snyder's colleagues agree with his theories. Michael Howe, an eminent psychologist at the University of Exeter in Britain who died last year, argued that savantism (and genius itself) was largely a result of incessant practice and specialization. ''The main difference between experts and savants,'' he once told New Scientist magazine, ''is that savants do things which most of us couldn't be bothered to get good at.''

Robert Hendren, executive director of the M.I.N.D. Institute at the University of California at Davis, brought that concept down to my level: ''If you drew 20 cats one after the other, they'd probably get better anyway.'' Like most neuroscientists, he doubts that an electromagnetic pulse can stimulate the brain into creativity: ''I'm not sure I see how TMS can actually alter the way your brain works. There's a chance that Snyder is right. But it's still very experimental.''

Tomas Paus, an associate professor of neuroscience at McGill University, who has done extensive TMS research, is even more dubious. ''I don't believe TMS can ever elicit complex behavior,'' he says.

But even skeptics like Hendren and Paus concede that by intensifying the neural activity of one part of the brain while slowing or shutting down others, TMS can have remarkable effects. One of its most successful applications has been in the realm of psychiatry, where it is now used to dispel the ''inner voices'' of schizophrenics, or to combat clinical depression without the damaging side effects of electroshock therapy. (NeuroNetics, an Atlanta company, is developing a TMS machine designed for just this purpose, which will probably be released in 2006, pending F.D.A. approval.)

Meanwhile, researchers at the National Institute of Neurological Disorders and Stroke found that TMS applied to the prefrontal cortex enabled subjects to solve geometric puzzles much more rapidly. Alvaro Pascual-Leone, associate professor of neurology at the Beth Israel Deaconess Medical Center in Boston (who, through his work at the Laboratory for Magnetic Brain Stimulation, has been one of the American visionaries of TMS), has even suggested that TMS could be used to ''prep'' students' minds before lessons.

None of this has gone unnoticed by canny entrepreneurs and visionary scientists. Last year, the Brain Stimulation Laboratory at the Medical University of South Carolina received a $2 million government grant to develop a smaller TMS device that sleep-deprived soldiers could wear to keep them alert. ''It's not 'Star Trek' at all,'' says Ziad Nahas, the laboratory's medical director. ''We've done a lot of the science on reversing cognitive deficiencies in people with insomnia and sleep deficiencies. It works.'' If so, it could be a small leap to the day it boosts soldiers' cognitive functioning under normal circumstances.

And from there, how long before Americans are walking around with humming antidepression helmets and math-enhancing ''hair dryers'' on their heads? Will commercially available TMS machines be used to turn prosaic bank managers into amateur Rembrandts? Snyder has even contemplated video games that harness specialized parts of the brain that are otherwise inaccessible.

''Anything is possible,'' says Prof. Vilayanur Ramachandran, director of the Center for Brain and Cognition at the University of California at San Diego and the noted author of ''Phantoms in the Brain.'' Snyder's theories have not been proved, he allows, but they are brilliantly suggestive: ''We're at the same stage in brain research that biology was in the 19th century. We know almost nothing about the mind. Snyder's theories may sound like 'The X-Files,' but what he's saying is completely plausible. Up to a point the brain is open, malleable and constantly changing. We might well be able to make it run in new ways.'' Of those who dismiss Snyder's theories out of hand, he shrugs: ''People are often blind to new ideas. Especially scientists.''

Bruce L. Miller, the A.W. and Mary Margaret Claussen distinguished professor in neurology at the University of California at San Francisco, is intrigued by Snyder's experiments and his attempts to understand the physiological basis of cognition. But he points out that certain profound questions about artificially altered intelligence have not yet been answered. ''Do we really want these abilities?'' he asks. ''Wouldn't it change my idea of myself if I could suddenly paint amazing pictures?''

It probably would change people's ideas of themselves, to say nothing of their ideas of artistic talent. And though that prospect might discomfort Miller, there are no doubt others whom it would thrill. But could anyone really guess, in advance, how their lives might be affected by instant creativity, instant intelligence, instant happiness? Or by their disappearance, just as instantly, once the TMS is switched off?

As he walked me out of the university — a place so Gothic that it could be Oxford, but for the intensely flowering jacaranda in one corner and the strange Southern Hemisphere birds flitting about — and toward the freeway back to downtown Sydney, Snyder for his part radiated the most convincingly ebullient optimism. ''Remember that old saw which says that we only use a small part our brain? Well, it might just be true. Except that now we can actually prove it physically and experimentally. That has to be significant. I mean, it has to be, doesn't it?''

We stopped for a moment by the side of the roaring traffic and looked up at a haze in the sky. Snyder's eyes contracted inquisitively as he pieced together the unfamiliar facts (brown smoke, just outside Sydney) and eased them into a familiar narrative framework (the forest fires that had been raging all week). It was an effortless little bit of deductive, nonliteral thinking — the sort of thing that human beings, unaided by TMS, do a thousand times a day. Then, in an instant, he switched back to our conversation and picked up his train of thought. ''More important than that, we can change our own intelligence in unexpected ways. Why would we not want to explore that?''