By Anna Kavan
Short tales addressing the surreal realities of psychological sickness, from a huge cult author usually in comparison to Kafka and Woolf The tortured lifetime of Anna Kavan introduced her a few gift by way of nice items of artwork. Her drug dependancy bore fruit within the Julia and the Bazooka choice of tales; while this better half quantity remembers her adventure of the asylum—powerful, haunting works which are harrowing yet are jam-packed with sympathy too.
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Extra resources for I Am Lazarus (Peter Owen Modern Classic)
How does one measure effectiveness? Are “methods of treatment” like fertilizing agents at an agricultural research station, something we can apply and then quantify and compare the effects of the application? ” But then the use of the term symptom calls a medical-diagnostic language game into being, one that wreaks havoc with our efforts to describe and conceptualize psychological disturbances. This area of discussion lacks intellectual coherence, and it is a sad commentary on contemporary clinical psychology that it is caught up within it.
I think also of Frieda Fromm-Reichmann (1959), who studied bipolar patients intensively. She concluded that as children they were never treated as distinct persons, but instead were viewed as extensions of their caregivers. Then we have Donald Winnicott (1958), who elaborated the idea of the manic defense—in particular he made the interesting suggestion that mania is a protection against not just depression, but against an underlying state of psychic death. Finally we come to my dear friend Bernard Brandchaft (1993, 2010), who had the luminous idea about manic-depressive patterns that they are concerned with a struggle against the experience of personal annihilation.
She was looking toward Heaven in a search for the strength underlying all of creation, and as the golden light flowed into her body and soul, she began to radiate its limitless power herself. It is commonplace in the phenomenology of grief that one identifies with the person one longs for but has lost. An illusion of that person’s presence is thereby generated, in his or her features becoming incorporated into oneself. I see the moment in which the divine energy of God became infused into my patient as symbolic of such an identification.