Scottish psychiatrist (1927-1989)
The fountain has not played itself out, the Flame still shines, the River still flows, the Spring still bubbles forth, the Light has not faded. But between us and It, there is a veil which is more like fifty feet of solid concrete. Deus absconditus. Or we have absconded.
R. D. LAING
"Transcendental Experience in Relation to Religion and Psychosis", The Psychedelic Review, 1964
Where can you scream? It's a serious question: where can you go in society and scream?
R. D. LAING
attributed, Mad to be Normal: Conversations with R. D. Laing
When I go beyond a certain range it's outside of my direct horizon therefore I've got to rely on the writings and personal communications given to me by other people that I know.... I've got to try to piece together some tentative information picture of what the whole thing is like, but I'm aware that it becomes more and more speculative as it becomes more and more second, third, fourth hand. And this applies to absolutely everyone.
R. D. LAING
interview, "Our Present Madness", Unit, no. 11
The study of social events presents an almost insurmountable difficulty, in that their visibility, as one might say, is very low. In social space one's direct immediate capacity to see what is happening does not extend any further than one's own senses extend. Beyond that one has to make inferences based on hearsay evidence, reports of one kind or another of what other human beings are able to see within their equally limited field of observation. As in space, so in time. Our capacity to probe back into history is extraordinarily limited. Even in the most detailed investigations of small fragments of micro-history, in studies of families, one finds it difficult to get past two or three generations. Beyond that, how things have come to be as they are disappears into mist.
R. D. LAING
"The Obvious", Going Crazy: The Radical Therapy of R.D. Laing and Others
No one has schizophrenia, like having a cold. The patient has not "got" schizophrenia. He is schizophrenic.
R. D. LAING
The Divided Self
It is terrifying that having moved up through the irrationality/rationality of sets of sub-systems until we reach the total social context, we there seem to glimpse a total system that appears to be dangerously out of the control of the sub-systems or sub-contexts that comprise it. Here we face a theoretical, logical and practical dilemma. Namely, we seem to arrive at an empirical limit which itself appears to be without obvious intelligibility, and beyond this limiting context we do not know what further context there may be that may help us to set the total social world system in a larger pattern or design in which it finds its rationality. Some people think that it may be possible to do this within a cosmic pattern. On the other hand, more than one person has said--and usually been regarded as mad for having said it--that perhaps God is not dead: perhaps God is Himself mad.
R. D. LAING
"The Obvious", Going Crazy: The Radical Therapy of R.D. Laing and Others
In the context of our present pervasive madness that we call normality, sanity, freedom, all our frames of reference are ambiguous and equivocal.
R. D. LAING
The Divided Self
From the moment of birth, when the Stone Age baby confronts the twentieth-century mother, the baby is subjected to these forces of violence, called love, as its mother and father, and their parents and their parents before them, have been. These forces are mainly concerned with destroying most of its potentialities, and on the whole this enterprise is successful.
R. D. LAING
The Politics of Experience
What is to be done? We who are still half alive, living in the often fibrillating heartland of a senescent capitalism -- can we do more than reflect the decay around and within us? Can we do more than sing our sad and bitter songs of disillusion and defeat?
R. D. LAING
introduction, The Politics of Experience
In a world full of danger, to be a potentially seeable object is to be constantly exposed to danger. Self-consciousness, then, may be the apprehensive awareness of oneself as potentially exposed to danger by the simple fact of being visible to others. The obvious defence against such a danger is to make oneself invisible in one way or another.
R. D. LAING
The Divided Self
Philosophy does not exist. It is nothing but an hypostatized abstraction.
R. D. LAING
Reason and Violence
In the society of men the truth resides now less in what things are than in what they are not.
R. D. LAING
introduction, The Politics of Experience
Our social realities are so ugly if seen in the light of exiled truth, and beauty is almost no longer possible if it is not a lie.
R. D. LAING
introduction, The Politics of Experience
Rule A: Don't. Rule A1: Rule A doesn't exist. Rule A2: Do not discuss the existence or non-existence of Rules A, A1 or A2.
R. D. LAING
Knots
Psychiatry could be, and some psychiatrists are, on the side of transcendence, of genuine freedom, and of true human growth. But psychiatry can so easily be a technique of brainwashing, of inducing behaviour that is adjusted, by (preferably) non-injurious torture. In the best places, where straitjackets are abolished, doors are unlocked, leucotomies largely forgone, these can be replaced by more subtle lobotomies and tranquilizers that place the bars of Bedlam and the locked doors inside the patient. Thus I would wish to emphasize that our "normal" "adjusted" state is too often the abdication of ecstasy, the betrayal of our true potentialities, that many of us are only too successful in acquiring a false self to adapt to false realities.
R. D. LAING
The Divided Self
Experience is mad when it steps beyond the horizons of our common, that is, our communal sense.
R. D. LAING
"Transcendental Experience in Relation to Religion and Psychosis", The Psychedelic Review, 1964
The Lotus opens. Movement from earth, through water, from fire to air. Out and in beyond life and death now, beyond inner and outer, sense and non-sense, meaning and futility, male and female, being and non-being, Light and darkness, void and full. Beyond all duality, or non-duality, beyond and beyond. Disincarnation. I breathe again.
R. D. LAING
The Politics of Experience
Since the self, in maintaining its isolation and detachment does not commit itself to a creative relationship with the other and is preoccupied with the figures of phantasies, thought, memories, etc. (imagos), which cannot be directly observable by or directly expressed to others, anything (in a sense) is possible. Whatever failures or successes come the way of the false-self system, the self is able to remain uncommitted and undefined. In phantasy, the self can be anyone, anywhere, do anything, have everything. It is thus omnipotent and completely free -- but only in phantasy. Once it commits itself to any real project it suffers the agonies of humiliation -- not necessarily for any failure, but simply because it has to subject itself to necessity and contingency. It is omnipotent and free only in phantasy.
R. D. LAING
The Divided Self
There is a great deal of pain in life and perhaps the only pain that can be avoided is the pain that comes from trying to avoid pain.
R. D. LAING
attributed, The Quotable Quote Book
The madman is ... confused. He muddles ego with self, inner with outer, natural and supernatural. Nevertheless, he often can be to us, even through his profound wretchedness and disintegration, the hierophant of the sacred. An exile from the scene of being as we know it, he is an alien, a stranger, signalling to us from the void in which he is foundering. This void may be peopled by presences that we do not even dream of. They used to be called demons and spirits, that were known and named. He has lost his sense of self, his feelings, his place in the world as we know it. He tells us he is dead. But we are distracted from our cozy security by this mad ghost that haunts us with his visions and voices that seem so senseless and of which we feel impelled to rid him, cleanse him, cure him.
R. D. LAING
"Transcendental Experience in Relation to Religion and Psychosis", The Psychedelic Review, 1964