Two hundred years since Rabbi Nachman of Bratslav's demise, his philosophical writings and literary creation remain lively and provocative materials in both Jewish culture and the New-Age movement. Key elements of Rabbi Nachman`s magic and magnetic force are illuminated in this research, which presents Bratslavian mysticism as a unique link in the history of Jewish mysticism. The mystical worldview is the axis of this book, but its branches stretch out to key issues in the Bratslavian world such as belief and imagination, dreams and the land of Israel, melodies and song.
In Anton Boisen: Madness, Mysticism, and the Origins of Clinical Pastoral Education, Sean J. LaBat provides a critical re-assessment of Anton Boisen’s life and work. Based in thorough archival research, LaBat argues that Boisen, who suffered from intermittent severe mental illness, was a creative visionary, a mystic who re-imagined pastoral care and envisioned possibilities for the institutionalized other than shame and stigma. He shows how Boisen elucidated new possibilities in patient-centered health care, community care for the mentally ill, and reconciliation and dialogue between religion and science. Boisen explored the borderland of madness and mysticism, illness and inspiration, and practiced an interdisciplinary approach to his craft that is surprisingly modern and more relevant to the practice of medicine and the practice of religion than ever before.
The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.
Mystical Bedlam explores the social history of insanity of early seventeenth-century England by means of a detailed analysis of the records of Richard Napier, a clergyman and astrological physician, who treated over 2000 mentally disturbed patients between 1597 and 1634. Napier's clients were drawn from every social rank and his therapeutic techniques included all the types of psychological healing practised at the time. His vivid descriptions of his clients' afflictions and complaints illuminate the thoughts and feelings of ordinary people. This book goes beyond simply analysing mental disorder in a seventeenth-century astrological and medical practice. It reveals contemporary attitudes towards family life, describes the appeal of witchcraft and demonology to ordinary villagers, and explains the social and intellectual basis for the eclectic blend of scientific, magical, and religious therapies practised before the English Revolution. Not only is it a contribution to the history of medicine but also a survey of some of the darkest regions of the mental world of the English people of the seventeenth century.
The story of the eventful and controversial life of Margery Kempe - wife, mother, businesswoman, pilgrim and visionary - is the earliest surviving autobiography in English. Here Kempe (c.1373-c.1440) recounts in vivid, unembarrassed detail the madness that followed the birth of the first of her fourteen children, the failure of her brewery business, her dramatic call to the spiritual life, her visions and uncontrollable tears, the struggle to convert her husband to a vow of chastity and her pilgrimages to Europe and the Holy Land. Margery Kempe could not read or write, and dictated her remarkable story late in life. It remains an extraordinary record of human faith and a portrait of a medieval woman of unforgettable character and courage.
Prologue. Insanity and religion -- Part I. Sanctified insanity: between history and psychology -- The paradox that inhabits ambiguity -- Meanings of insanity -- Part II. Abnormality and social change: early Christianity vs. rabbinic Judaism -- Abnormality and social change -- Socializing nature: the ascetic totem -- Epilogue. Psychology, religion, and social change
"I started this meditation on the first day of Lent. I hope to keep going every day until Easter. Each day I go fishing in the water of this internal voice. This week the water's still, this angled pen a blue sail; the hook is lazy in the estuary, the water the color of lapis. So what if I don't catch a fish? I said that I would fish; that's all I promised. I bait the hook with each day's discipline. I have no guarantees that there is anything at all to catch in these particular waters, that something beneath the surface won't grab my pen and pull me under." -- from Iconography When Susan Neville enrolls in an icon-painting class in the cellar of an Indianapolis monastery, she begins a journey into a fascinating hidden world where saints are fabricated of mineral and wood, yolk and blood, earth and time. The process is tedious, and she begins to make mistakes, to become impatient; she doesn't feel ready for the challenge. To prepare herself, Neville makes a vow to write during the 40 days of Lent. What emerges is a journal, a meditation, a series of confessions that we are invited to listen to as we follow Neville's sometimes painful attempts to reveal the truth and discover the mystery of her existence. In the layering of colors and moods, her writing is the spiritual equivalent of an icon. As she observes the world around her and applies the paint of language to her observations, she realizes that spirit and matter are not separate -- that now and then moments of meaning emerge from daily life, and the stillness and majesty of the universe shine through.
Mythology, Madness and Laughter: Subjectivity in German Idealism explores some long neglected but crucial themes in German idealism. Markus Gabriel, one of the most exciting young voices in contemporary philosophy, and Slavoj Žižek, the celebrated contemporary philosopher and cultural critic, show how these themes impact on the problematic relations between being and appearance, reflection and the absolute, insight and ideology, contingency and necessity, subjectivity, truth, habit and freedom. Engaging with three central figures of the German idealist movement, Hegel, Schelling, and Fichte, Gabriel, and Žižek, who here shows himself to be one of the most erudite and important scholars of German idealism, ask how is it possible for Being to appear in reflection without falling back into traditional metaphysics. By applying idealistic theories of reflection and concrete subjectivity, including the problem of madness and everydayness in Hegel, this hugely important book aims to reinvigorate a philosophy of finitude and contingency, topics at the forefront of contemporary European philosophy. MARKUS GABRIEL is Assistant Professor of Philosophy at the New School for Social Research, NY. He has published a number of books and journal articles in German, including Der Mensch im Mythos (De Gruyter, 2006), and Das Absolute und die Welt in Schellings Freiheitsschrift (Bonn University Press, 2006).
