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Case Report: Anomalous Experience in a Dissociative Identity and Borderline Personality Disorder

Hugo André de Lima Martins, V. Ribas, Ketlin Helenise Dos Santos Ribas, Luciano da Fonseca Lins, A. G. Mainieri

Frontiers in Psychiatry July 18, 2022 DOI: 10.3389/fpsyt.2022.662290 (opens in new tab)

Study at a glance

AI-extracted from the abstract
Characteristics Case study Case report Peer reviewed
Sample size 1
Population A 30-year-old woman with dissociative identity disorder and borderline personality disorder and a history of anomalous experiences
Intervention religious follow-up
Duration 3 months of religious follow-up
Key findings The authors report that a 30-year-old woman with dissociative identity disorder and borderline personality disorder improved significantly after 3 months of religious follow-up that accepted her unusual experiences and trance possessions as normal and natural. They argue that clinicians should consider anomalous phenomena within patients' cultural and religious contexts to improve treatment outcomes, an approach they say has not been explored in the treatment guide.

Abstract

Introduction: Dissociative identity disorder, formerly called multiple personality disorder, is a rupture of identity characterized by the presence of two or more distinct personality states, described in some cultures as an experience of possession.

Objective: The case of a 30-year-old woman with dissociative identity disorder and borderline personality disorder associated with a previous history of anomalous experience was reported. Case Report A 30-year-old woman who fulfilled the DSM-5 criteria for dissociative identity disorder and borderline personality disorder reported the presence of unusual sensory experiences (clairvoyance, premonitory dreams, clairaudience) since she was 5 years old. The patient told that for 12 months she presented episodes in which a “second self” took charge of her actions: she would then speak with a male voice, become aggressive, and require several people to contain her desire for destruction. After 3 months of religious follow-up, and accepting her unusual experiences and trance possessions as normal and natural, she had significant improvement.

Conclusion: When approaching DID and BPD patients, it is necessary to observe the anomalous phenomena (in the light of) closer to their cultural and religious contexts, to promote better results in the treatment of their disorders, which has not been explored in the treatment guide.

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