{"id":22262,"date":"2013-01-21T13:40:52","date_gmt":"2013-01-21T12:40:52","guid":{"rendered":"https:\/\/www.commondreams.org\/view\/2013\/01\/21-1"},"modified":"2013-01-21T13:40:52","modified_gmt":"2013-01-21T12:40:52","slug":"a-time-for-sublime-madness-2","status":"publish","type":"post","link":"http:\/\/rinf.com\/alt-news\/breaking-news\/a-time-for-sublime-madness-2\/","title":{"rendered":"A Time for \u2018Sublime Madness\u2019"},"content":{"rendered":"
\n

The planet we have assaulted will convulse with fury. The senseless greed of limitless capitalist expansion will implode the global economy. The decimation of civil liberties, carried out in the name of fighting terror, will shackle us to an interconnected security and surveillance state that stretches from Moscow to Istanbul to New York. To endure what lies ahead we will have to harness the human imagination. It was the human imagination that permitted African-Americans during slavery and the Jim Crow era to transcend their physical condition. It was the human imagination that sustained Sitting Bull and Black Elk as their land was seized and their cultures were broken. And it was the human imagination that allowed the survivors in the Nazi death camps to retain the power of the sacred.\"\"<\/p>\n

It is the imagination that makes possible transcendence. Chants, work songs, spirituals, the blues, poetry, dance and art converged under slavery to nourish and sustain this imagination. These were the forces that, as Ralph Ellison<\/a> wrote, \u201cwe had in place of freedom.\u201d The oppressed would be the first\u2013for they know their fate\u2013to admit that on a rational level such a notion is absurd, but they also know that it is only through the imagination that they survive. Jewish inmates in Auschwitz reportedly put God on trial for the Holocaust and then condemned God to death. A rabbi stood after the verdict to lead the evening prayers.\u00a0<\/p>\n

African-Americans and Native Americans, for centuries, had little control over their destinies. Forces of bigotry and violence kept them subjugated by whites. Suffering, for the oppressed, was tangible. Death was a constant companion. And it was only their imagination, as William Faulkner noted at the end of \u201cThe Sound and the Fury,\u201d that permitted them\u2013unlike the novel\u2019s white Compson family\u2013to \u201cendure.\u201d<\/p>\n

The theologian James H. Cone captures this in his masterpiece \u201cThe Cross and the Lynching Tree.\u201d Cone says that for oppressed blacks the cross was a \u201cparadoxical religious symbol because it inverts<\/em> the world\u2019s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.\u201d Cone continues:<\/p>\n

\n

That God could \u201cmake a way out of no way\u201d in Jesus\u2019 cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God\u2019s loving and liberating presence in<\/em> the contradictions of black life\u2013that transcendent presence in the lives of black Christians that empowered them to believe that ultimately<\/em>, in God\u2019s eschatological future, they would not be defeated by the \u201ctroubles of this world,\u201d no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God\u2019s critique of power\u2013white power\u2013with powerless love, snatching victory out of defeat.<\/p>\n<\/blockquote>\n

Reinhold Niebuhr<\/a>, as Cone points out in his book, labeled this capacity to defy the forces of repression \u201ca sublime madness in the soul.\u201d Niebuhr wrote that \u201cnothing but madness will do battle with malignant power and \u2018spiritual wickedness in high places.\u2019\u00a0\u201d This sublime madness, as Niebuhr understood, is dangerous, but it is vital. Without it, \u201ctruth is obscured.\u201d And Niebuhr also knew that traditional liberalism was a useless force in moments of extremity. Liberalism, Niebuhr said, \u201clacks the spirit of enthusiasm, not to say fanaticism, which is so necessary to move the world out of its beaten tracks. It is too intellectual and too little emotional to be an efficient force in history.\u201d<\/p>\n

Niebuhr\u2019s \u201csublime madness\u201d permits the rest of us to view the possibilities of a world otherwise seen only by the visionary, the artist and the madman. And it permits us to fight for these possibilities. The prophets in the Hebrew Bible had this sublime madness. The words of the Hebrew prophets, as Abraham Heschel<\/a> wrote, were \u201ca scream in the night. While the world is at ease and asleep, the prophet feels the blast from heaven.\u201d<\/p>\n

Primo Levi<\/a> in his memoir \u201cSurvival in Auschwitz\u201d tells of teaching Italian to another inmate, Jean Samuel, in exchange for lessons in French. Levi recites to Samuel from memory Canto XXVI of Dante\u2019s \u201cThe Inferno.\u201d It is the story of Ulysses\u2019 final voyage.<\/p>\n

\u201cHe has received the message,\u201d Levi writes, \u201che has felt that it has to do with him, that it has to do with all men who toil, and with us in particular.\u201d Levi goes on. \u201cIt is vitally necessary and urgent that he listen, that he understand \u2026 before it is too late; tomorrow he or I might be dead, or we might never see each other again.\u201d<\/p>\n

The poet Leon Staff wrote from the Warsaw ghetto: \u201cEven more than bread we now need poetry, in a time when it seems that it is not needed at all.\u201d<\/p>\n

It is only those who can retreat into the imagination, and through their imagination can minister to the suffering of those around them, who uncover the physical and psychological strength to resist.<\/p>\n

“\u2026 [T]he people noticed that Crazy Horse was queerer than ever,\u201d Black Elk said in remembering the final days of the wars against the Indians. He went on to say of the great Sioux warrior: \u201cHe hardly ever stayed in the camp. People would find him out alone in the cold, and they would ask him to come home with them. He would not come, but sometimes he would tell the people what to do. People wondered if he ate anything at all. Once my father found him out alone like that, and he said to my father: \u2018Uncle, you have noticed me the way I act. But do not worry; there are caves and holes for me to live in, and out here the spirits may help me. I am making plans for the good of my people.\u2019\u00a0\u201d<\/p>\n

Homer, Dante, Beethoven, Melville, Dostoevsky, Proust, Joyce, W.H. Auden, Emily Dickinson and James Baldwin, along with artists such as the sculptor David Smith, the photographer Diane Arbus and the blues musician Charley Patton, all had it. It is the sublime madness that lets one sing, as bluesman Ishman Bracey<\/a> did in Hinds County, Miss., \u201cI\u2019ve been down so long, Lawd, down don\u2019t worry me.\u201d And yet in the mists of the imagination also lies the certainty of divine justice:<\/p>\n

\n

I feel my hell a-risin\u2019, a-risin\u2019 every day;
I feel my hell a-risin\u2019, a-risin\u2019 every day;
Someday it\u2019ll burst this levee and wash the whole wide world away.<\/em><\/p>\n<\/blockquote>\n

Shakespeare\u2019s greatest heroes and heroines\u2013Prospero, Anthony, Juliet, Viola, Rosalind, Hamlet, Cordelia and Lear\u2013all have this sublime madness. As Theseus says in \u201cA Midsummer Night\u2019s Dream\u201d:<\/p>\n

\n

Lovers and madmen have such seething brains,
Such shaping fantasies, that apprehend
More than cool reason ever comprehends.
The lunatic, the lover, and the poet
Are of imagination all compact.<\/em><\/p>\n<\/blockquote>\n

\u201cUltimately, the artist and the revolutionary function as they function, and pay whatever dues they must pay behind it because they are both possessed by a vision, and they do not so much follow this vision as find themselves driven by it,\u201d wrote James Baldwin. \u201cOtherwise, they could never endure, much less embrace, the lives they are compelled to lead.\u201d<\/p>\n

\u00a9 2012 TruthDig.com<\/p>\n

\n
\"Chris<\/a><\/div>\n
\n

Chris Hedges writes a regular column for Truthdig.com<\/a>. Hedges graduated from Harvard Divinity School and was for nearly two decades a foreign correspondent for The New York Times. He is the author of many books, including: War Is A Force That Gives Us Meaning<\/a>, What Every Person Should Know About War<\/a>, and American Fascists: The Christian Right and the War on America.<\/a> His most recent book is Empire of Illusion: The End of Literacy and the Triumph of Spectacle<\/a>.<\/em><\/p>\n<\/div>\n<\/div>\n<\/div>\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

\n

The planet we have assaulted will convulse with fury. The senseless greed of limitless capitalist expansion will implode the global economy. The decimation of civil liberties, carried out in the name of fighting terror, will shackle us to an interconnected security and surveillance state that stretches from Moscow to Istanbul to New York. To endure what lies ahead we will have to harness the human imagination. It was the human imagination that permitted African-Americans during slavery and the Jim Crow era to transcend their physical condition. It was the human imagination that sustained Sitting Bull and Black Elk as their land was seized and their cultures were broken. And it was the human imagination that allowed the survivors in the Nazi death camps to retain the power of the sacred.\"\"<\/p>\n

It is the imagination that makes possible transcendence. Chants, work songs, spirituals, the blues, poetry, dance and art converged under slavery to nourish and sustain this imagination. These were the forces that, as Ralph Ellison<\/a> wrote, “we had in place of freedom.” The oppressed would be the first—for they know their fate—to admit that on a rational level such a notion is absurd, but they also know that it is only through the imagination that they survive. Jewish inmates in Auschwitz reportedly put God on trial for the Holocaust and then condemned God to death. A rabbi stood after the verdict to lead the evening prayers. <\/p>\n

African-Americans and Native Americans, for centuries, had little control over their destinies. Forces of bigotry and violence kept them subjugated by whites. Suffering, for the oppressed, was tangible. Death was a constant companion. And it was only their imagination, as William Faulkner noted at the end of “The Sound and the Fury,” that permitted them—unlike the novel’s white Compson family—to “endure.”<\/p>\n

The theologian James H. Cone captures this in his masterpiece “The Cross and the Lynching Tree.” Cone says that for oppressed blacks the cross was a “paradoxical religious symbol because it inverts<\/em> the world’s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.” Cone continues:<\/p>\n

\n

That God could “make a way out of no way” in Jesus’ cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God’s loving and liberating presence in<\/em> the contradictions of black life—that transcendent presence in the lives of black Christians that empowered them to believe that ultimately<\/em>, in God’s eschatological future, they would not be defeated by the “troubles of this world,” no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God’s critique of power—white power—with powerless love, snatching victory out of defeat.<\/p>\n<\/blockquote>\n

Reinhold Niebuhr<\/a>, as Cone points out in his book, labeled this capacity to defy the forces of repression “a sublime madness in the soul.” Niebuhr wrote that “nothing but madness will do battle with malignant power and ‘spiritual wickedness in high places.’ ” This sublime madness, as Niebuhr understood, is dangerous, but it is vital. Without it, “truth is obscured.” And Niebuhr also knew that traditional liberalism was a useless force in moments of extremity. Liberalism, Niebuhr said, “lacks the spirit of enthusiasm, not to say fanaticism, which is so necessary to move the world out of its beaten tracks. It is too intellectual and too little emotional to be an efficient force in history.”<\/p>\n

Niebuhr’s “sublime madness” permits the rest of us to view the possibilities of a world otherwise seen only by the visionary, the artist and the madman. And it permits us to fight for these possibilities. The prophets in the Hebrew Bible had this sublime madness. The words of the Hebrew prophets, as Abraham Heschel<\/a> wrote, were “a scream in the night. While the world is at ease and asleep, the prophet feels the blast from heaven.”<\/p>\n

Primo Levi<\/a> in his memoir “Survival in Auschwitz” tells of teaching Italian to another inmate, Jean Samuel, in exchange for lessons in French. Levi recites to Samuel from memory Canto XXVI of Dante’s “The Inferno.” It is the story of Ulysses’ final voyage.<\/p>\n

“He has received the message,” Levi writes, “he has felt that it has to do with him, that it has to do with all men who toil, and with us in particular.” Levi goes on. “It is vitally necessary and urgent that he listen, that he understand … before it is too late; tomorrow he or I might be dead, or we might never see each other again.”<\/p>\n

The poet Leon Staff wrote from the Warsaw ghetto: “Even more than bread we now need poetry, in a time when it seems that it is not needed at all.”<\/p>\n

It is only those who can retreat into the imagination, and through their imagination can minister to the suffering of those around them, who uncover the physical and psychological strength to resist.<\/p>\n

“… [T]he people noticed that Crazy Horse was queerer than ever,” Black Elk said in remembering the final days of the wars against the Indians. He went on to say of the great Sioux warrior: “He hardly ever stayed in the camp. People would find him out alone in the cold, and they would ask him to come home with them. He would not come, but sometimes he would tell the people what to do. People wondered if he ate anything at all. Once my father found him out alone like that, and he said to my father: ‘Uncle, you have noticed me the way I act. But do not worry; there are caves and holes for me to live in, and out here the spirits may help me. I am making plans for the good of my people.’ ”<\/p>\n

Homer, Dante, Beethoven, Melville, Dostoevsky, Proust, Joyce, W.H. Auden, Emily Dickinson and James Baldwin, along with artists such as the sculptor David Smith, the photographer Diane Arbus and the blues musician Charley Patton, all had it. It is the sublime madness that lets one sing, as bluesman Ishman Bracey<\/a> did in Hinds County, Miss., “I’ve been down so long, Lawd, down don’t worry me.” And yet in the mists of the imagination also lies the certainty of divine justice:<\/p>\n

\n

I feel my hell a-risin’, a-risin’ every day;
I feel my hell a-risin’, a-risin’ every day;
Someday it’ll burst this levee and wash the whole wide world away.<\/em><\/p>\n<\/blockquote>\n

Shakespeare’s greatest heroes and heroines—Prospero, Anthony, Juliet, Viola, Rosalind, Hamlet, Cordelia and Lear—all have this sublime madness. As Theseus says in “A Midsummer Night’s Dream”:<\/p>\n

\n

Lovers and madmen have such seething brains,
Such shaping fantasies, that apprehend
More than cool reason ever comprehends.
The lunatic, the lover, and the poet
Are of imagination all compact.<\/em><\/p>\n<\/blockquote>\n

“Ultimately, the artist and the revolutionary function as they function, and pay whatever dues they must pay behind it because they are both possessed by a vision, and they do not so much follow this vision as find themselves driven by it,” wrote James Baldwin. “Otherwise, they could never endure, much less embrace, the lives they are compelled to lead.”<\/p>\n

© 2012 TruthDig.com<\/p>\n

\n
\"Chris<\/a><\/div>\n
\n

Chris Hedges writes a regular column for Truthdig.com<\/a>. Hedges graduated from Harvard Divinity School and was for nearly two decades a foreign correspondent for The New York Times. He is the author of many books, including: War Is A Force That Gives Us Meaning<\/a>, What Every Person Should Know About War<\/a>, and American Fascists: The Christian Right and the War on America.<\/a>  His most recent book is Empire of Illusion: The End of Literacy and the Triumph of Spectacle<\/a>.<\/em><\/p>\n<\/div>\n<\/div>\n<\/div>\n

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