Holy Disorders
An Introductory exploration of Extraordinary Expressions of Faith, Devotion, and Spiritual Experiences in History.
The crisis consists precisely in the fact that the old is dying and the new cannot be born: during this interregnum, the most varied morbid symptoms arise. —ANTONIO GRAMSCI
In the realm of human spirituality, there exists a rich tapestry of diverse and often enigmatic expressions of faith, devotion, and mystical experiences. Some individuals and communities have been marked by extraordinary phenomena that challenge conventional understanding and provoke profound philosophical inquiries. By delving into these intriguing phenomena, we aim to unravel the complexities that arise when the boundaries between the divine and the human are blurred, offering a critical perspective that acknowledges the diverse interpretations and implications of these extraordinary occurrences. I want to clarify that I think it is important to share these historical acts that today under the hand of psychiatry would be qualified as a mental illness. connections between religious experience, mental health, cultural context and philosophical understanding of the human condition. After the reading consider thinking about how these presented acts are in actual times corporeally expressed in different ways. Over time, the word "disorder" came to be used in English to describe a lack of order, disturbance, or disruption in various contexts. In the context of mental health or medical terminology, "disorder" refers to a condition or state that deviates from the expected or typical functioning of the mind or body. Here ‘DiSOrdEr’ is used metaphorically.
Anorexia Mirabilis.
Anorexia Mirabilis also known as Holy Anorexia, is a historical phenomenon that emerged during the middle ages. During the medieval period, religious devotion held great significance individuals demonstrate their piety and dedication to their faith. Anorexia Mirabilis emerged as one such expression of religious devotion among those women who were often relegated to subordinate roles within society, so exhibiting the act of fasting showed the possession of divine intervention. The way these women viewed their selves suffering as a mean of enlightenment and also a way to emulate the suffering of Christ showed how their physical emaciation was seen as a symbol of their spiritual purity and dedication to God.
These women engaged in extreme practices such as fasting for extended periods, abstaining from food and water, and subjecting themselves to self-inflicted pain and deprivation. They sought to detach themselves from worldly desires and focus solely on their spiritual journey.
St. Catherine of Siena, original name Caterina Benincasa, (born March 25, 1347, Siena, Tuscany [Italy]—died April 29, 1380, Rome; canonized 1461; feast day April 29), Dominican tertiary, mystic, and one of the patron saints of Italy. She was declared a doctor of the church in 1970 and a patron saint of Europe in 1999. Is today known as a person of considerable reputation for outstanding holiness, she was also a center of controversy for her “heroic selfhood,”. Her lifestyle and practices were unique to her own calling and spiritual path. Dr. Bynum suggests that “there is some reason to argue that women were more drawn to such fasting than men because women were especially associated with the evils of the body.”[1]
During the medieval period, societal structures were predominantly shaped by male influence, resulting in a patriarchal system. Women in that era had limited authority over, future prospects, education, and even their own bodies. However, in this context, abstaining from food became a form of resistance for women, providing them with a means to challenge and defy the prevailing patriarchal power structures in their society.
“I say to you that many times, when I did what I could, then I look into myself to understand my infirmity and [the goodness of] God who by a most singular mercy allowed me to correct the vice of gluttony. It saddens me greatly that I did not correct this weakness [myself] for love.”
St Catherine Benincasa in 1373 to a Religious in Florence[2]
Holy Fools.
‘Holy fool’ is a term for a person who feigns insanity, pretends to be silly, or who provokes shock or outrage by his deliberate unruliness. [1] Christianity originated within the context of Judaism but eventually incorporated elements of Hellenistic culture during its early development. Consequently, it is reasonable to assume that the phenomenon being examined has both Jewish and Hellenistic origins. However, it should be noted that these "roots" may not closely resemble the eventual outcome. Christianity emerged as a distinct and unique belief system, differing significantly from the cultural frameworks that influenced it. Its concept of holiness, for example, was distinct and not borrowed directly from either Greek culture or the Old Testament. Nevertheless, as a new religion, Christianity inevitably drew upon established cultural stereotypes to some extent. Therefore, it is important to explore attitudes towards performative and culturally interpreted madness in both Middle Eastern and classical Greek contexts.
In the early centuries of Christianity, there were already individuals who exhibited traits and behaviors akin to holy fools. For instance, Saint Simeon the Holy Fool, also known as Simeon Salos, rose to fame in the fourth century through his eccentric and unconventional actions, which involved challenging societal norms by walking naked and engaging in peculiar behavior.
The medieval era provided a fertile environment for the flourishing of holy fools, particularly within the Byzantine and Russian Orthodox Christian traditions. Figures like Saint Basil the Blessed in Russia and Saint Xenia of St. Petersburg became renowned as holy fools due to their unorthodox lifestyles and acts that appeared foolish to the external observer.
Holy fools were often seen as living embodiments of divine foolishness, embodying paradoxical qualities such as profound wisdom within apparent foolishness through unconventional body language. These individuals would engage in seemingly irrational and nonsensical acts, such as wearing rags, behaving in a socially inappropriate manner, or intentionally feigning madness. Through these actions, they sought to challenge worldly values, disrupt societal expectations, and expose the superficiality of human concerns.
Religious Delusions & Mysticism.
Mysticism can be understood as a profound spiritual encounter or union with the divine. It often involves intense contemplation, meditation, and a deep sense of connection with a transcendent reality. Mystics seek to transcend the limitations of ordinary human perception and experience a heightened awareness of the sacred. These delusions can manifest as religiously themed hallucinations, grandiose religious ideas, or a fixed belief in one's own divine significance.
Until the middle of the 17th century, phenomena such as voice hearing were perceived as a special or sacred form of knowledge. Christianity viewed such individuals as supernaturally possessed by either divine or demonic spirits (Porter, 2002), [1].
Indeed, the boundaries between madness and religious experiences remain a subject of debate and exploration. It is an area where the simplistic application of pathological explanations may not always capture the full complexity of the phenomenon.
Religious experiences, including mystical encounters, can be deeply transformative and profoundly meaningful for individuals. These experiences often involve a sense of connection with the divine, feelings of awe and transcendence, and a reorientation of one's understanding of reality. They can provide individuals with a sense of purpose, comfort, and guidance in their spiritual journey.
Marguerite Porete, Hildegard of Bingen and Margery Kempe come to mind.
While both Porete and Kempe[2] were mystics and expressed their spirituality through their writings, their experiences differed in notable ways. Porete focused on the annihilation of the self and the pursuit of divine love, emphasizing a radical detachment from worldly attachments. In contrast, Kempe's mysticism was characterized by intense emotional experiences, including visions, tears, and encounters with divine beings. Her spirituality was rooted in her personal relationship with Christ and her desire for salvation.
Stigmata & Flagellants.
We going bloody.
Stigmata, derived from the Greek word "stigma" meaning "mark" or "brand," refers to the spontaneous appearance of wounds or markings resembling the crucifixion wounds of Jesus Christ on the body of an individual. These wounds typically appear on the hands, feet, side, and forehead, mimicking the injuries inflicted during Christ's crucifixion. Those who bear stigmata are believed to share in Christ's suffering, serving as a visible symbol of their intense spiritual connection and sacrifice.
The phenomenon of stigmata has been reported throughout history, with notable figures such as St. Francis of Assisi, St. Catherine of Siena, and Padre Pio being associated with these miraculous markings. The wounds are often accompanied by intense pain, bleeding, and religious ecstasy. Some view stigmata as a divine gift, a sign of holiness, while others approach it with skepticism, seeking scientific or psychological explanations for these mysterious occurrences.
Flagellation, on the other hand, refers to the practice of self-inflicted or externally administered corporal punishment as an act of religious penance or devotion. Flagellants, individuals who engage in this practice, use whips, cords, or other instruments to strike their own bodies or those of fellow believers in a ritualistic manner. The purpose is to emulate the suffering of Christ and seek forgiveness for sins, both personal and societal.
The flagellation movement gained prominence during the medieval period, particularly in times of social unrest, epidemics, or religious fervor. Groups of flagellants would roam from town to town, engaging in rigorous acts of self-flagellation in public displays of penance and repentance. They believed that their acts of self-mortification would help cleanse the world of sin and appease God's wrath.
Dancing Monks.
Praise God with a tambourine and dance.
Psalm 150:4
The Dancing Plague was believed to be a form of mass hysteria or collective psychogenic disorder, where a group of individuals would collectively manifest physical or psychological symptoms. It was often attributed to religious fervor, with participants perceiving the dancing as a form of divine possession or spiritual ecstasy. A famous case: In July 1518, residents of the city of Strasbourg (then part of the Holy Roman Empire) were struck by a sudden and seemingly uncontrollable urge to dance. The hysteria kicked off when a woman known as Frau Troffea stepped into the street and began to silently twist, twirl and shake. Somewhere between 50 and 400 people took to dancing for weeks. [1].
The dancing mania phenomena reflect the complexities and tensions of medieval society, encompassing both the influence of religious beliefs and the broader socio-economic challenges faced by communities. They provide insight into the psychological and emotional responses of individuals during times of societal upheaval and the diverse ways in which people sought solace, expression, or transcendence in the face of adversity.
There will always be someone trying to control the outbreak…
Opinion
It seems like humanity it’s been looking for ways to challenge societal norms since then. Power figures affected individuals gathering in public spaces, dancing for extended periods, and drawing attention to themselves. Holy Anorexics starving in order to have a higher status in society and pain and suffering being the center of the mind discharged related to divine forces. Madness has been a surplus used in excess.
Exploring the paths of irrationality, we delve into the discovery of chaos in an attempt to extract the stone of madness that grows like a bulb on our forehead, as the world takes shapes in which we can no longer believe. It reminds us that sometimes going mad can be an appropriate response to reality, and that the price we pay for knowledge is the loss of understanding. —Benjamín Labatut
[1] Bynum, Caroline Walker. Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women. Berkeley: University of California, (1987): 216. Print.
[2] Bell, Rudolph M. Holy Anorexia. Chicago: U of Chicago, (1985): 23. Print.
[I,Catherine] Book.
[1] Holy Fools in Byzantium and Beyond S ERG EY A. IVANOV.
[1] Porter, R. (2002) Madness: A brief history. Oxford: Oxford University Press.
[2] Craun, M. (2005). Personal accounts: The story of Margery Kempe. Psychiatric Services.
Stigmata & Flagellants. [none]
The art presented here is made by muff_is_hot.