Thursday, April 30, 2015

The Role of Faith in Nursing

In the concluding chapter of her book, Susannah Cahalan describes her last encounter with "The Purple Lady," the nurse she introduces in a memory at the opening of her book. 

"I smile. 'Do you remember me?' I ask. 
'I'm not sure,' she admits. There's that the same Jamaican accent. 'What's your name?'
'Susannah Cahalan.'
Her eyes widen. 'Oh, yes, I remember you. I do remember you.' She smiles. I'm sure it's you, but you look so different. You look all better.'
Before I know it, we're embracing. The scent of her body is like Purell. Images flood through my mind's eye: my father feeding me oatmeal, my mom wringing her hands and looking nervously out of the window, Stephen arriving with that leather briefcase. I should be crying, but I smile instead. 
The purple lady kisses me softly on the cheek."

Cahalan's heartfelt account of the last interaction with this nurse who cared for her during her stay in the hospital suggests the special role that 'The Purple Lady" played in Cahalan's life. Though she never learns The Purple Lady's name, Cahalan's specific reference to her as The Purple Lady comes across as somewhat more endearing. The Purple Lady is also the last person that Cahalan gives thanks to in the Acknowledgements of her book. 

As a pre-nursing major about to spend the next two years of my life in nursing school, as well as a Christian, I often think about the role that my faith will play in my future profession. I have often heard arguments about the role of religion in healthcare and how many believe that one's religious faith should not play a role in how they care for the health of their patients. Nursing is a profession that is so obviously characterized by caring- caring for patients, their families, and all others that nurses come in contact with. But, as a Christian whose idea of caring is shaped wholly by my religious faith and belief in God's love for his creation, how do I apply my view of caring to a setting characterized by a more secular idea of how to care for others in our postmodern world? 



Because I was born into a Christian family and raised in the Church, my faith and religion have always been the most important shaping aspects of my life. Therefore, I do not believe in separating my faith from the shaping of my opinions and beliefs, as well as my daily interactions with other people. In studying Christ as the second mountain peak, we see Christ as a countercultural healer. Jesus's acts of healing often stood in direct opposition to the laws of his time. For example, Mark describes Jesus' healing of a man at the synagogue on the Sabbath. To those who were there trying to find a reason to accuse Jesus, he asks, "Which is lawful on the Sabbath: to do good or to do evil, to save a life or to kill?" (Mark 3:4). After this, Jesus proceeds to heal the man. As Christians, we are called to live lives that emulate Jesus and his love for his people. Jesus' willingness to love and to heal despite what what culturally accepted during his life stands as an example to me of the role of faith in my caring for my future patients. Despite the cultural evolutions of modernism and postmodernism, God's command is still the same- to love one another. In nursing, Christians nurses serve as representatives of God's love for His people. For Christian nurses, nursing is a ministry. Nursing gives Christian nurses the opportunity to share and spread the message of God's mercy and grace through our caring in words and in deeds. For this reason, I hope to effectively love like Christ loves through my caring. Whether through prayer, Biblical encouragement, or simply through my words and actions, I hope to fulfill the purpose to which I believe the Lord has called me. I hope to live my life and do my job in such a way that those around me might know the love of the God that I serve through my love for others.

Friday, April 24, 2015

Road to Recovery: The Church and Love

"I can say, in all honesty, that without the incredible people who make up my life, I would not be here now writing these words." 
                                                                      
                                                                                              -Susannah Cahalan

Susannah Cahalan had a great support system of family and friends who walked with her throughout her sickness and recovery. She credits the love and encouragement of her family and friends with her ability to thrive. At the conclusion of her book, Cahalan is asked, "If you could take it all back, would you?" Her response:

"At the time I didn't know. Now I do. I wouldn't take that terrible experience back for anything in the world. Too much light has come out of my darkness" (252). 

 Despite such a horrific and life-threatening experience, Cahalan was able to return to the world she left behind with wisdom, strength, and courage thanks to the dedicated love and encouragement of her family, friends, and doctors.

Although the aspect of Christian faith was not prevalent in Cahalan's novel, I found myself wondering how her journey and recovery might have been shaped in a Christian community- in particularly, the Church. As members of the Church and followers of Christ, our purpose should be to love others the way God commands us to love. The Church, often thought of as the Body of Christ, should serve as a reflection of the words, deeds, and love of Jesus Christ. Nowhere in Scripture is the church commanded to marginalize or stigmatize the sick, the poor, or the sinners. Why, then, is that sometimes the case? In Romans 15, Paul says, "We who are strong ought to bear with the failings of the weak and not to please ourselves. Each of us should please our neighbors for their good, to build them up" (Romans 15: 1-2). So often those dealing with mental illness, addiction, or other hardships are blamed for their suffering, even by those in the church. In the book of Matthew, we are commanded not to judge others because only God has the authority to do so; only God is able to judge the actions of His people against His ultimate standard of perfection. Despite our ultimate imperfections, however, God loves us anyways. For this reason, He calls us, too, to love each other- to love His creation. Therefore, as to the role of the Church in recovery, I believe our command is simple: we are to love. We are to love those who are suffering and those who are actively working to edify past mistakes. The love we show should be patient, kind, gentle, and understanding- a love that seeks to glorify the ultimate love of a God whose love surpasses all things. 


Friday, April 17, 2015

A Christian Perspective on Modern Medicine


Earlier this week, a friend told me a story of a situation she encountered in one of her classes while talking to a group of people who are all members of the same church here in Waco. One of the girls in the group had been sick for about a week or so, but, instead of going to a doctor to have her symptoms diagnosed and treated, she and some other members of her church community were praying for her healing. During this class, she told the others, including my friend, that her symptoms had not improved and that she was most likely going to make an appointment to see the doctor. My friend, somewhat jokingly, made a comment that maybe through her prayers God was providing her with more faith in modern medicine. The entire group was stunned and offended by this comment and reprimanded her, asserting, "Prayer is a very powerful thing." 

I find this story very interesting because it perfectly illustrates one Christian perspective regarding modern medicine, although not necessarily one that is relatively common, that I wish to address. Modern medicine is an issue that raises debate among some Christians who feel that faith in modern medicine contributes to a lack of faith in the power of God and his healing. Like the people mentioned in the story above, many Christians believe that prayer and scripture are effective in bringing about healing of disease and sickness, including mental illness. Although I fully believe that God has the power to heal any person of any disease or illness, I believe that God has blessed us with the success and progressivism of modern medicine as a means of healing, which we should fully utilize.

The use of modern medicine in contrast with God's divine healing power raises controversy due to a fundemental disconnect in perspective. One perspective argues that God's divine and omnipotent power is sufficient for healing and that embracing modern medicine undermines faith in God's healing power. According to these premises, faith in modern medicine and faith in God's healing power are mutually exclusive beliefs. The antithetical perspective, however, argues that, while God is fully capable of healing by his power alone, more often than not, modern medicine is also needed. This position, however, places characteristics of absolute necessity on modern medicine. In other words, modern medicine is needed despite God's true sovereignty. 

What these contrasting perspectives lack is some sort of middle ground. God's healing power is indeed fully sufficient under any circumstance. Therefore, we do not necessarily need modern medicine. God has gifted us with life; furthermore, he has blessed us with technology that is intended to improve our quality of life. James assures us that "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. He chose to give us birth through the word of truth, that we might be akin of firstfruits of all he created" (NIV James 5:17-18). Because God has blessed us with the success and benefit of modern medicine for healing, a person of faith can both pray for healing and embrace modern medicine as a means by which God gifts his people with an improved quality of life. Simply put, faith, prayer, and modern medicine are not mutually exclusive from one another: they work in tandem. 

Thursday, April 9, 2015

Biblical Perspective on Mental Illness

In her memoir Brain on Fire: My Month of Madness, Susannah Cahalan chronicles her experience with a rare brain disorder called anti-NMDA-receptor encephalitis. She unwaveringly recounts the most intimate details of her extreme and progressive symptoms that eventually descend into madness. Prior to the final (and correct) diagnosis of her disease, Cahalan was misdiagnosed multiple times due to symptoms similar to those of other mental illnesses-- one doctor even diagnosed her as an alcoholic. At the onset of subtle symptoms of her disease, symptoms such as paranoia, depression, and emotional lability, Cahalan's family and friends believed her emotional and mental instability to be a result of an over-demanding job that eventually led to a nervous breakdown. It was not until her symptoms gradually worsened that Cahalan and her family realized she was actually sick and must seek immediate medical attention. Cahalan's subsequent diagnoses of bipolar disorder, postictal psychosis, schizoaffective disorder, etc., eventually led to her concluding diagnosis of anti-NMDA-receptor encephalitis.

Although Christian faith does not serve a primary role in Cahalan's novel, I found myself wondering, throughout my reading, what role faith might have played in her journey and experience with this disease. In a Biblical aspect, Cahalan's journey elicits many questions with regard to how Christians and the Church approach and deal with mental illness- an issue that raises much controversy and debate in a Christian setting. In the time following the suicide of Matthew Warren, the son of evangelical pastor Rick Warren, who had struggled for a time with mental illness, the Christian community was up in arms questioning whether or not Pastor Warren was fit to lead his Church community, some even blaming him for his son's death. Mental illness is an issue around which the Church sometimes tends to tiptoe. A common belief spread throughout the Christian community is that mental illness is an indicator of lack of faith, lack of repentance, or the presence of sin.

"Part of our belief system is that God changes everything, and that because Christ lives in us, everything in our hearts and minds should be fixed."
                                                                                             - Ed Stetzer

The Church often contributes to the idea that Christians are immune to mental illness, or that God will not give us over to situations that we cannot handle. Prayer, scripture, and increased communal participation in the Church are often thought of as enough to cure mental maladies. Mental illnesses are more than a consequence of weak faith or presence of sin. Mental illnesses are scientifically proven chemical imbalances in the brain. They are a physiological reality. By placing the blame of mental illnesses on those who suffer from them, we, as Christians, turn our backs on those who need us. We would not blame those with cancer or heart disease for living lives deserving of their illnesses, so why do we do the same for those with diseases that affect the brain? Living a God-honoring life filled with prayer and scripture will not treat the physical symptoms. While treatment and medicine is necessary, however, so is a community of believers who love and support individuals with mental illnesses.

In Romans 8: 22-23, Paul writes, "For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies." In studying consummation as the third Biblical mountain peak, we have identified a great hope with the coming of Christ. In chapter 8 of Romans, Paul claims that with the coming of Christ, we will be released from our worldly bondage. This includes the bondage of illness and pain. We can look to consummation as a hopeful promise to the eventual eradication of all illness and pain, but, until that day comes, it is important that we identify mental illness for what it is- an illness.

Thursday, March 5, 2015

In Search of Lost Time

"What did it feel like to be a different person?"

In the time following her diagnosis and start to her road to recovery, Susannah Cahalan explains that this question is one that is impossible to answer with conviction because, during that time, she "didn't have any real self-awareness that allowed [her] the luxury of contemplation" (176). Cahalan's first reintroduction to the world, namely Stephen's family, proves shocking to those who were not fully aware of what had happened while she was in the hospital. Stephen's sisters do their best not to gawk and try to hide their nervousness around her:

"My hair was unkempt, and the angry red bald spot from the biopsy was exposed, complete with metal staples still suturing my skin together. Yellow crust covered my eyelids. I walked unsteadily, like a sleepwalker with my arms outstretched and stiff and my eyes open but unfocused. At the time, I knew that I was not quite myself, but I had no clue how jolting my altered appearance must have been to those who had known me before" (177).

Cahalan explains that she often questioned if she would always remain in that state, mental and physical. She describes the homecoming of her younger brother, James, as an extremely emotional one. While Cahalan was in the hospital, her younger brother had was finishing his freshman year at the University of Pittsburgh. When James arrives home, he is not prepared for the state in which he finds his sister:

"For me, it was an equally powerful encounter. He had always been my kid brother, but now he had become a man overnight, complete with stubble and broad shoulders. He looked at me with such a devastating mixture of surprise and sympathy that I almost fell to my knees. It wasn't until I saw the look on his face that I realized how sick I still was. Perhaps it was the closeness between siblings that brought this realization to the fore, or maybe it was because I had always considered myself an older custodian to baby James, and now the roles were clearly reversed" (179).

While Cahalan does make significant progress during her time after her hospital discharge, she describes the difficulty of her recovery. Every week, her mother spends an hours sorting out the medication that Cahalan must take, which, she says, is complicated because the doses are complicated and always changing. She explains that her dependence on her medication indicates her inability to be independent, and so she often refuses to take her pills. The frustrating time she spends at her mother's house causes her to associate her feelings of anger and frustration with her mother, and their relationship suffers.

During the second of two professional mental and health assessments, Cahalan tells her doctor that she believes her most pressing problems to be "Problems with concentration. With my memory. Finding the right words" (193). Her doctor finds this reassuring because Cahalan had "defined exactly what was wrong with [her]. Often those with neurological issues cannot really identify what is the matter. They don't have the self-awareness to understand that they are ill" (193). Cahalan's ability to identify her "weaknesses was a strength" (193). Cahalan's doctor prescribes group cognitive rehabilitation, individual psychotherapy to address depression and anxiety, and a young adult group. Dr. Najjar instructs Cahalan to return to the hospital again for another round of IVIG treatment.

Cahalan explains that it is during this third hospital visit that her "true moment of awakening occurred" (197). She begins to keep a diary, starts reading again, and first expresses a true desire to understand what had happened to her (197). In her diary, Cahalan begins to write down accounts of what she remembers during her illness. She explains that this diary emphasizes the true extent of her memory loss because she does not write down any memories from her month in the hospital. With the help of her father, mother, and Stephen, however, she begins to put together a chronology of her lost month.

Four months after Cahalan's initial hospital stay, the lease to her apartment expires and she is forced to move in with her mother. This event emphasizes the harsh reality of her dependent state, and she experiences a major initiative to get her future in order. She begins studying for the GRE and reading David Wallace's thousand-page novel Infinite Jest. She also becomes preoccupied with her physical appearance and later realizes that the shame she feels "emerged out of the precarious balancing act between fear of loss and acceptance of lost" (205).


Susannah and Stephen

As Cahalan recovers more and more, she begins to more fully reintegrate herself into the world. Her boss at the New York Post contacts her to tell her he wants her to come back, and this reassures much of her confidence in her own abilities. She also begins to research her disease in order to better understand it for her own sake, as well as the sake of others to whom she tries to explain it.

Cahalan explains that although she will never fully know what caused the onset of her disease, doctors do believe it to have been a combination of external triggers:

"Other mysteries prevail. Experts don't even know why certain people have this type of autoantibody, or why it happened to strike during that exact time in my life. They can't say for certain how the antibody gets through the blood-brain barrier, or if it is synthesized in the brain, nor do they understand why some people recover fully while others die or continue to suffer long after the treatment is finished. But most do survive" (209).

Cahalan eventually returns to work and is asked to write an article on her illness, a challenge that she accepts wholeheartedly. http://nypost.com/2009/10/04/my-mysterious-lost-month-of-madness/

Cahalan's research on anti-NMDA-receptor encephalitis leads her to discover the vast amount of cases of this disease that go undiscovered because of symptoms similar to other mental illnesses, such as schizophrenia. Treatment for autoimmune disease are also incredibly expensive- Cahalan's medical bills, including the cost of PET scans, CT scans, MRIs, IVIG treatment, and plasma therapies, cost a total of $1 million to treat. After treating Cahalan, Dr. Najjar begins major cutting-edge research that addresses the issue of numerous mental illnesses, such as schizophrenia, bipolar disorder, OCD, and depression, that are actually caused by brain inflammation. Cahalan, was the 217th person treated for her disorder, and, within the next year, that figure had doubled. She explains that doctors like Dr, Bailey are "a perfect example of what is wrong with medicine. [Cahalan] was just a number to him. . .He is a by-product of a defective system that forces neurologists to spend five minutes with X number of patients a day to maintain their bottom line" (227).

Susannah is now, for the most part, completely recovered. She explains that though she does sometimes have experiences that cause her to question whether or not she is becoming sick again, she knows that she is lucky. She describes her biggest problem she must deal with as survivor's guilt- why she has fully recovered while others have not. She now makes it her mission to share her story and raise awareness, with the "ultimate goal that everyone receive the same quality of care that [she] did" (252). She has also started a nonprofit foundation called the Autoimmune Encephalitis Alliance.


"At the time I didn't know. Now I do. I wouldn't take that terrible experience back for anything in the world. Too much light has come out of my darkness" (252).


Dr. Najjar and Susannah 

Thursday, February 26, 2015

The Clock




Susannah Cahalan describes her lost month of madness only through bits and pieces of what she remembers, videos taken in the hospital, and synopses of events from her friends and family.

Cahalan is admitted to the epilepsy unit of the NYU Langone Medical Center on March 23. She is set up in a room that is monitored by cameras, in order to keep surveillance of seizures and epileptic episodes. Immediately after admittance, Cahalan begins to experience symptoms of Capgras Syndrome.

(Capgras Syndrome: defined as a delusional condition in which a patient falsely believes someone, usually a close friend or relative, has been replaced by an imposter.)

Cahalan's increased paranoia initiates the first of her escape attempts. After Cahalan's first neurological exam after her admittance to the hospital, Debra Russo, an attending neurologist in the epilepsy unit, concludes two possible diagnoses: "First presentation of bipolar, versus postictal psychosis" (81).

(Postictal psychosis (PIP): psychotic behavior following a cluster of seizures; can persist for as little as 12 hours or as long as three months.)

Following Dr. William Siegal, Dr. Sabrina Khan is the fourth doctor to join Cahalan's medical team. After assessing Cahalan, who tells Khan that she has multiple personality disorder, Khan concludes that  on a scale from 1 to 100 of Bipolar I mood symptoms, Cahalan is a 45 (which translates to "serious symptoms"). Khan suggests that Cahalan is assigned a body guard to prevent future escape attempts (85). Dr. Ian Arslan is the fifth doctor to join Cahalan's medical team, and he, too, concludes two possible diagnoses: postictal psychosis and schizoaffective disorder.

(Schizoaffective Disorder: a condition in which a person experiences a combination of schizophrenia symptoms- such as hallucinations or delusions- and mood disorder symptoms, such as mania or depression.)

After her third escape attempt, Cahalan is threatened to be moved from the hospital to "a place that won't have [the same] level of care" (91). Dr. Russo also changes the primary complaint in Cahalan's daily progress from "seizures" to "psychosis and possible seizures" to just "psychosis" since she had not had a seizure since she was admitted to the hospital (91). In addition, Dr. Russo adds a new line to her progress note:

Continue 1:1. Transfer to psych if psych team feels this is warranted. Psychosis management per psychiatry, appreciate input.

After being in the hospital only four days, doctors six, seven, eight, and nine join Cahalan's medical team: an infectious disease specialist, a rheumatologist, an autoimmune specialist, and an internist. Cahalan continues to deteriorate physically, but her psychosis does recede somewhat. Due to Cahalan's newfound ability to fully cooperate, the doctors decide to perform a spinal tap. 

At the beginning of her second week in the hospital, Cahalan begins to experience new symptoms:

"My mother had arrived midmorning to find that my slurring of words had worsened so considerably that it was as if my tongue was five sizes too big for my mouth. . . My tongue twisted when I spoke; I drooled and, when I was tired, let my tongue hang out of the side of my mouth like an overheated dog; I spoke in garbled sentences; I coughed when I drank liquids, which required that I drink water out of a cup that dispensed only a tablespoon of liquid at a time; I also stopped speaking in full sentences, moving from unintelligible ramblings to monosyllables and sometimes just grunts. . .I was also making constant chewing motions, not unlike the lip licking in Summit the week before. And now I was making weird grimaces too. My arms kept stiffening out in front of me, as if I was reaching for something that wasn't there" (106-107).

Cahalan's spinal tap shows elevated levels of white blood cells, which indicates possible infection or inflammation. Her blood test from the CDC, however, comes back negative for all of the following:

  • Lyme disease, often caused by tick bites
  • Toxoplasmosis, a parasitic disease usually carried by cats
  • Cryptococcus, a type of fungus that can cause meningitis
  • Tuberculosis, which affects the lungs
  • Lymphoreticulosis, or "cat scratch fever"
  • Sjogren's syndrome, which affects the glands that produce tears and saliva
  • Multiple sclerosis, which harms the fatty layer of myelin that sheaths neurons
  • Lupus, a connective tissue disease
  • Scleroderma, a disease of the skin
After the negative test results, as well as the resignation of Dr. Siegal from Cahalan's case, Dr. Najjar joins Cahalan's team. Dr. Najjar does not believe the schizoaffective theory, and he suggests another spinal tap and the administration of an infusion of IV acyclovir, an antiviral drug. The virus panel comes back negative for herpes and HIV, but this indicates the possibility of an autoimmune response. Dr. Najjar has Cahalan administered with intravenous immunoglobulin infusions, which are serums of antibodies that attack invading pathogens. Dr. Najjar is also the first of Cahalan's doctors to suggest the presence of catatonia, which is caused by a misfiring of neurons in the brain and is characterized by absence, inability, and non-behaviors: muscle rigidity and fixedness of posture, immobility, refusal to eat or drink, mutism, impulsivity, rigidity, etc. Another spinal tap reveals an even higher white blood cell count, which indicates that a part of Cahalan's brain is definitely inflamed. A few days later, Dr. Najjar finally appears to give Cahalan a neurological assessment. After asking Cahalan to answer a series of questions and perform certain tasks, Dr. Najjar asks Cahalan to draw a clock. With much difficulty, Cahalan completes her drawing: 



Cahalan's drawing proves that the right hemisphere of her brain is impaired. The drawing answers many other questions; it "explains the paranoia, the seizures, and the hallucinations. It might even account for [her] imaginary bedbugs, since [her] 'bites' occurred on [her] left arm" (133). Dr. Najjar concludes that the inflammation of Cahalan's brain is the result of an autoimmune reaction caused by her own body. 

"Her brain is on fire...Her brain is under attack by her own body"(134).

Dr. Najjar insists that a brain biopsy is necessary to identify the true extent of the damage. The results of the brain biopsy confirm that her brain is inflamed. Cahalan is set on a rigorous regime of corticosteroids to help reduce the inflammation, but her condition seems to worsen. During this time, Dr. Najjar has blood samples from Cahalan sent to the lab of Dr. Josep Dalmau at the University of Pennsylvania. Four years earlier, Dr. Dalmau had discovered a rare autoimmune disease called anti-NMDA-receptor encephalitis. 

(Anti-NMDA-receptor encephalitis: an autoimmune disease in which antibodies are generated against NMDA receptors and go on to attack theses receptors where they are most highly concentrated- in the brain. NMDA receptors are vital to learning, memory, and behavior, and they are a main staple of brain chemistry (149). Receptor antibodies attack these NMDA receptors and inhibit them from sending and receiving important chemical signals.)

Cahalan's test results come back positive for anti-NMDA-receptor encephalitis, making her the 217th person ever diagnosed with the disease. Her doctors set her on an aggressive treatment of steroids, IVIG treatment, and plasmapheresis in order to reduce the inflammation and reduce and flush out the antibodies. On Saturday, April 18, after 28 days in the hospital, Cahalan is finally discharged.



Susannah Cahalan's Month of Madness:https://www.youtube.com/watch?v=Najj0aVLJwU

Thursday, February 19, 2015

Crazy: Part II

After Susannah Cahalan's extreme epileptic episode, she regains her consciousness to find herself in a hospital emergency room. Despite the hesitations of her family, as well as manic mood swings she experiences in the ER, Cahalan is discharged from the hospital with the suggestion to visit a neurologist as soon as possible. After being notified by Stephen, Cahalan's boyfriend, about Cahalan's seizure and ER visit, Cahalan's mother and stepfather decide it best that she live with them so that they can take care of her. Cahalan eventually complies after much resistance.

Though while at her mother's house she avoids most calls, Cahalan does talk on the phone to a friend whose mother, a shrink, believes that Cahalan has bipolar disorder.

(Bipolar Disorder: noun; any of several psychological disorders of mood characterized usually by alternating episodes of depression and mania.)

The thought of possibly having bipolar disorder is actually comforting to Cahalan, who is relieved that she can finally put a name to what plagues her. Her mother and stepfather, however, are unconvinced and insist that Cahalan revisit neurologist Dr. Bailey. After a basic neurological exam and questions, Dr. Bailey concludes that he believes Cahalan is simply "partying too hard, not sleeping enough, and working too hard" (50). He writes her a prescription for Keppra and tells Cahalan's mother to make sure she doesn't drink. 

After the visit to Dr. Bailey, Cahalan visits psychiatrist Dr. Levin. When Dr. Levin asks Cahalan why she is there, Cahalan immediately asserts that she is bipolar. Dr. Levin's field notes from Cahalan's visit:

"Said she had bipolar disorder. Hard to conclude. . . Everything is very vivid. Started in last few days. Can't concentrate. Easily distracted. Total insomnia but not tired, not eating. Has grand ideas. No hallucinations. No paranoid delusions. Always impulsive." (52)

Dr. Levin concludes that she believes Cahalan is experiencing a "mixed episode".

(Mixed episode: noun; defined by symptoms of mania and depression that occur at the same time, or in rapid sequence.)

Dr. Levin writes Cahalan a prescription for Zyprexa, which is an antipsychotic used to treat mood and thought disorders. After the psychiatrist visit, Cahalan's mother calls Cahalan's younger brother to inform him that his sister had had a seizure. After some discussion, they both conclude that they do not believe Cahalan to be an alcoholic or bipolar.

Later that same night, Cahalan has what she believes to be an "epiphany" and decides that the Keppra prescribed to her by Dr. Bailey was the cause for her "insomnia, forgetfulness, anxiety, hostility, moodiness, numbness, loss of appetite," despite the fact that she had only been on the drug for 24 hours (54). She hears a voice that demands she get the Keppra out of her body, so she forces herself to throw it up. The next day, she writes the first of many random Word documents that serve as her temporary diary through this time period and illustrate her scattered and erratic thought process:

"Basically, I'm bipolar and that's what makes me ME. I just have to get control of my life. I LOVE working. I LOVE it. I have to break up with Stephen. I can read people really well but I'm too humbly. I let work take way too much out of my life." (55)

Cahalan has another seizure.

Cahalan's thoughts and behavior become increasingly erratic and paranoid while at her mother's house, and she decides to spend a night with her father. While waiting for a taxi with her father and stepmother, Cahalan panics and insists she doesn't want to go. They get her into a taxi where she screams that she is being kidnapped. After dinner at her father's house, Cahalan experiences a series of hysterics that end with Cahalan making her father cry. When she goes to check on her father, she believe that she hears her father, in another room, mercilessly beating and then killing his wife. 

The next morning, Cahalan's parents take her to the New York University Langone Medical Center where she is to be monitored for 24 hours in the epileptic unit. After getting coffee, Cahalan has another seizure. The last thing she remembers before losing consciousness is her mother yelling, "She's having a seizure!" and three doctors running toward her.  

In the next month, Cahalan explains that she only remembers bits and pieces, mostly hallucinatory, from her time in the hospital. This seizure marked the point where Cahalan says she was "gone." This seizure was the beginning of her lost month of madness.