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compared to the
Buddhist spiritual ideal "it is the vast majority of us who are insane." Dowman also suggests other explanations for Drukpa Künlé’s unconventional behavior, including criticising institutionalized religion, and acting as a catalysator for direct insight. According to DiValerio, Dowman's view of Künlé as criticising Tibetan religious institutions is not shared by contemporary Tibetan religious specialist, but part of Dowman's own criticism of religious institutions. DiValerio further notes that "Dowman’s presentation of Drukpa Künlé as roundly anti-institutional great influence in shaping (and distorting) the Euro-American world’s thinking on the subject."
1096:, that must be the problem, that must be the answer. No. We don't fixate on that, we go further. "Why is that the case?" We look further and further. We ask: "Why is this so?" Why is there spirituality? Why is there awakening? Why is there this moment of relief? Why is there such a thing as discovering the pleasure of spirituality? Why, why, why?" We go on deeper and deeper and deeper and deeper, until we reach the point where there is no answer. At that point we tend to give up hope of an answer, or of anything whatsoever, for that matter. This hopelessness is the essence of crazy wisdom. It is hopeless, utterly hopeless."
945:, a state that a pathologist or psychologist is likely to diagnose as a mental disease or aberrant psychological condition. However, state Eliade and Harry Eiss, this would be a misdiagnosis because the Shaman is "in control of the mystic state, rather than the psychotic state being in control of him". A Shaman predictably enters into the trance state, with rituals such as music and dance, then comes out of it when he wants to. A mental illness lacks these characteristics. Further, at least to the participants, the Shaman's actions and trance has meaning and power, either as a healer or in another spiritual sense.
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497:. The term means "shaken off, one who has removed worldly feeling/attachments, someone who has cast off all mortal concerns". He is described as someone who is actually wise and normal, but appears to others who don't understand him as "mad, crazy". His behavior may include being strangely dressed (or naked), sleeping in cremation grounds, acting like an animal, a "lunatic" storing his food in a skull, among others. According to Feuerstein, "the
346:, states Feuerstein, simulated insanity with skill. Simeon found a dead dog, tied a cord to the corpse's leg and dragged it through the town, outraging the people. To Simeon the dead dog represented a form of baggage people carry in their spiritual life. He would enter the local church and throw nuts at the congregation during the liturgy, which he later explained to his friend that he was denouncing the hypocrisy in worldly acts and prayers.
608:, "not according to the scriptures." It is associated with "chaos and passion, and the divine is reached by unpredictable visions and revelations." The divine can be found in such impure surroundings and items as burning grounds, blood and sexuality. Divine experience is not determined by loyalty to lineage and gurus, and various gurus may be followed. According to McDaniel, divine madness is a major aspect of this breakthrough approach.
779:...the distinctive eccentric behavior of the Madmen of Ü and Tsang is best understood as a form of "tantric fundamentalism" in that it was based on following a literal reading of the Highest Yoga tantras, enacted as a strategic response to changes taking place in late 15th-century Tibetan religious culture. The "madness" of Drukpa Künlé resulted from his taking a critical stance towards Tibetan religious culture in general.
873:. "Immediatism" refers to "a religious assertion of spontaneous, direct, unmediated spiritual insight into reality (typically with little or no prior training), which some term 'enlightenment'." According to Versluis, immediatism is typical for Americans, who want "the fruit of religion, but not its obligations." Although immediatism has its roots in European culture and history as far back as
406:. In parts of Gilgit (Pakistan), the behavior of eccentric faqirs dedicated to mystical devotionalism is considered as "crazy holiness". In Somalia, according to Sheik Abdi, Moḥammed ʻAbdulle Hassan eccentric behavior and methods led some colonial era writers to call him "mad mullah", "crazy priest of Allah" and others.
380:("spiritual gifts"). According to Tanya Luhrmann, the associated "hearing of spiritual voices" may seem to be "mental illness" to many people, but to the followers who shout and dance together as a crowd it isn't. The followers believe that there is a long tradition in Christian spirituality, where saints such as
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whose "mad" behavior is "symptomatic of high achievement in religious practice." This behavior is most widely understood in Tibet as "a symptom of the individuals being enlightened and having transcended ordinary worldly delusions." Their unconventional behavior is seen by
Tibetans as a sign of their
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is one who, in their God-intoxication, has "cast off" all concerns and conventional standards." Feuerstein further states that in traditional Tibet and India, "the "holy fool" or "saintly madman" has long been recognized as a legitimate figure in the compass of spiritual aspiration and realization."
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The theme of divine madness appears in all major traditions of
Hinduism (Shaivism, Vaishnavism and Shaktism), both in its mythologies as well as its saints, accomplished mendicants and teachers. They are portrayed as if they are acting mad or crazy, challenging social assumptions and norms as a part
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DiValerio questions the reliability of
Feuerstein's account: "Feuerstein is by his own admission an advocate of spirituality rather than a scholar of religion. But what he lacks in scholarly rigor, he makes up for in popular appeal and book sales. Unrestrained by indebtedness to traditional Tibetan
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It is regarded as manifesting naturally, not intentionally, though it is sometimes also interpreted as intentional behavior "to help unenlightened beings realize the emptiness of phenomena, or as part of the yogin's own training toward that realization." It may also be seen as a way of training, to
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Feuerstein: "The appellation "avadhuta," more than any other, came to be associated with the apparently crazy modes of behaviour of some paramahamsas, who dramatize the reversal of social norms, a behaviour characteristic of their spontaneous lifestyle. Their frequent nakedness is perhaps the most
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DiValerio also argues that their unconventional behavior is "strategic, purposeful activity, rather than being the byproduct of a state of enlightenment," and concludes that "the "holy madman" tradition is constituted by highly self-aware individuals making strategic use of the theme of madness in
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states that the interpretation of madness in
Christianity is adopted from the Platonic belief that madness comes in two forms: bad and good, depending on the assumptions about "the normal" by the majority. Early Christians cherished madness, and being called "mad" by non-Christians. To them it was
98:
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as more or less inexorably to antinomianism, immorality, and social dissolution." Versluis further notes that in traditional
Mahamudra and Dzogchen, access to teachings is restricted and needs preparation. Versluis further notes that immediatist teachers may be attractive due to their sense of
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is "the single most influential document in shaping how Euro-Americans have come to think about
Tibetan holy madman phenomenon." Dowman's understanding of the holymadmen is akin to the Tibetan interpretations, seeing the Tibetan holy madmen as "crazy" by conventional standards, yet noting that
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McDaniel notes that the actual behavior and experiences of ecstatics may violate the expected behavior as based on texts. While texts describe "stages of religious development and gradual growth of insight and emotion," real-life experiences may be "a chaos of states that must be forced into a
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practices have been incorporated, together with the idea of a gradual development through spiritual practices. For spontaneous ecstatics, the reverse is true: union with the divine leads to bodily control and detachment. The same distinction is central in the classical Zen-rhetorics on sudden
364:, charismatic madness regained interest and popular imagination, as did the Platonic proposal of four types of "good madness". In a Christian theological context, these were interpreted in part as divine rapture, an escape from the restraint of society, a frenzy for freedom of the soul.
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within
Protestant Christianity particularly in the United States, Latin America and Africa – has encouraged the practice of divine madness among its followers. The wisdom and healing power in the possessed, in these movements, is believed to be from the Holy Spirit, a phenomenon called
174:(15th century) used to run around his town with a human skeleton spreading the message of the impermanence of life and the grim certainty of death. According to Feuerstein, similar forms of abnormal social behavior and holy madness is found in the history of the Christian saint
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We go on deeper and deeper and deeper and deeper, until we reach the point where there is no answer. At that point we tend to give up hope of an answer, or of anything whatsoever, for that matter. This hopelessness is the essence of crazy wisdom. It is hopeless, utterly
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Trungpa: "Instead we explore further and further and further without looking for an answer. We don't make a big point or an answer out of any one thing. For example, we might think that because we have discovered one particular thing that is wrong with us, that must be
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Versluis notes that traditional
Tibetan Buddhism is not immediatist, since Mahamudra and Dzogchen "are part of a fairly stricted controlled ritual and meditative practice and tradition." yet, he also refers to R.C. Zaehner, "who came to regard Asian-religion-derived
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religious mold," in which they often don't fit. This discrepancy may lead to a mistaken identification of those experiences as "mad" or "possessed," and the application of exorcism and
Ayurvedic treatments to fit those ecstatics into the mold.
604:, "the path of scriptural injunctions." It is associated with order and control, and "loyalty to lineage and tradition, acceptance of hierarchy and authority, and ritual worship and practice." In contrast, the path of sudden breakthrough is
155:
DiValerio notes that comparable "mad saint" traditions exist in Buddhist, Hindu, Islamic and Christian cultures, but warns against "flights of fancy" that too easily draw comparisons between these various phenomena.
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and intense emotions. According to McDaniel, devotional ecstasy is "a radical alteration of perception, emotion or personality which brings the person closer to what he regards as sacred." It may be compared to
725:), "conceptual formations or false ideations." While their behavior may be seen as repulsive from a dualistic point of view, the enlightened view transcends the dualistic view of repulsive and nonrepulsive.
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all bear witness to the phenomenon of divine madness. It is not the ordinary form of madness, but a behavior that is consistent with the premises of a spiritual path or a form of complete absorption in God.
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transcend the boundaries of convention and thereby the boundaries of one's ordinary self-perception, giving way to "a more immediate way of experiencing the world - a way that is based on the truth of
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Religious ecstasy-type madness was interpreted as good by early Christians, in the Platonic sense. Yet, as Greek philosophy went out of favor in Christian theology, so did these ideas. In the age of
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was compared to a mental illness and considered a form of divine folly, of holiness. However, adds Chouiten, Sufism has been accommodating of such divine madness behavior unlike orthodox Islam.
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According to Feuerstein, who was influenced by Chogyam Trungpa, divine madness is unconventional, outrageous, unexpected, or unpredictable behavior that is considered to be a manifestation of
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The similarities between the Sufi formulation of divine madness and the folk experience of psychosis are too clear and too frequent among the Turkish patients to be treated as coincidences.
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or the "tongue of angels". Christ's behavior and teachings were blasphemous madness in his times, and according to Simon Podmore, "Christ's madness served to sanctify blasphemous madness".
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certainty, which contrasts with the post-modernist questioning of truth-claims. He further notes the lack of compassion which is often noted in regard to those immediatist teachers.
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According to June McDaniel and other scholars, divine madness is found in the history and practices of many cultures and may reflect religious ecstasy or expression of divine love.
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or even be "strategic, purposeful activity" "by highly self-aware individuals making strategic use of the theme of madness in the construction of their public personas".
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notes that several or most of the teachers who are treated by Feuerstein as exemplary for divine madness, or crazy wisdom, are exemplary for immediatism. These include
695:). Indian siddhas, and their Tibetan counterparts, also played an essential role in the Tibetan Renaissance (c.950-1250 CE), when Buddhism was re-established in Tibet.
800:, a philosophy which "traditionally combines exceptional insight and impressive magical power with a flamboyant disregard for conventional behavior." In his book
675:(c.1052–c.1135 CE), the founder of the Kagyu-school, is also closely connected to the notion of divine madness in Tibetan Buddhism. His biography was composed by
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argues that madness is not necessarily an evil, claiming that "the greatest of blessings come to us through madness, when it is sent as a gift of the gods".
50:, is unconventional, outrageous, unexpected, or unpredictable behavior linked to religious or spiritual pursuits. Examples of divine madness can be found in
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is a defining characteristic of the nyingma-tradition, which differs significantly from the more scholarly orientated Gelugpa-tradition. Its founder,
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Madigan, A. J. (2010). Henry Chinaski, Zen Master: Factotum, the Holy Fool, and the Critique of Work. American Studies in Scandinavia, 42(2), 75-94.
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170:(fl. 9th century) as having divine madness, explaining that when people would ask him about Zen, he would only laugh hysterically. The Zen master
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to describe a condition of divine madness (unusual behavior attributed to the intervention of a God). In this work, dating from around 370 BC,
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Since Chögyam Trungpa described crazy wisdom in various ways, DiValerio has suggested that Trungpa did not have a fixed idea of crazy wisdom.
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According to Sadeq Rahimi, the Sufi description of divine madness in mystical union mirrors those associated with mental illness. He writes,
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master, who popularized the notion with his adepts Keith Dowman and Georg Feuerstein. The term "crazy wisdom" translates the Tibetan term
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or teaching among mendicants and teachers. These behaviors may seem to be symptoms of mental illness, but could also be manifestations of
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ways of thinking or to scholarly standards, writers like Feuerstein and Dowman are free to tailor their accounts for western readers.
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It is usually explained as a manifestation of enlightened behavior by persons who have transcended societal norms, or as a means of
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Royster, James E. (1992), "Divine Sabotahe. Review of: "Holy Madness: Spirituality, Crazy-Wise Teachers, And Enlightenment"",
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establishes a reciprocal relationship with the divine. Though the participation in the divine is generally favoured in
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2549:(1991), "Holy Madness: The shock tactics and radical teachings of crazy-wise adepts, holy fools, and rascal gurus",
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Frembgen, JĂźrgen Wasim (2006). "Divine Madness and Cultural Otherness: Diwānas and Faqīrs in Northern Pakistan".
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Zebiri, K. (2012). ""Holy Foolishness" and "Crazy Wisdom" As Teaching Styles In Contemporary Western Sufism".
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Pursuing Eudaimonia: Re-appropriating the Greek Philosophical Foundations of the Christian Apophatic Tradition
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remains unknown, and the nature of their unconventional behavior may not be exactly determinable, also not by
657:-tradition. Their behavior may seem to be scandalous, according to conventional standards, but the archetypal
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Chögyam Trungpa describes the phenomenon as a process of enquiry and letting go of any hope for an answer:
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as its key ancestor, who "emphasized the possibility of immediate, direct spiritual knowledge and power."
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mystical revelations and initiations, which provide "a way of release for those in need" (the gift of
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Kinsley, David (1974). "Through the Looking Glass: Divine Madness in the Hindu Religious Tradition".
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459:(Sanskrit: अवधूत) came to be associated with the mad or eccentric holiness or "crazy wisdom" of some
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In some Buddhist literature, the phrase "crazy wisdom" is associated with the teaching methods of
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One well-known manifestation of divine madness in ancient Greece was in the cult of the
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The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya cult of Bengal
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are stated to have had similar experiences of deliberate hallucinations and madness.
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When God Talks Back: Understanding the American Evangelical Relationship with God
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are considered to be fully enlightened, the status of lesser-known
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rather than imitation of the divine 'play' (Sanskrit:
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836:accomplishment. This includes archetypes like the
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270:Plato expands on these ideas in another dialogue,
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321:Her twisted locks flowed free, the heaving breast
225:Socrates describes four types of divine madness:
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3048:Crazy Yogins During the Early Renaissance Period
2636:Crazy Yogins During the Early Renaissance Period
2474:: CS1 maint: bot: original URL status unknown (
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417:In West African version of Sufism, according to
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597:insight, which developed in 7th-century China.
327:As all th' oncoming god around her breathed...
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1483:
1456:
1436:. BRILL Academic. pp. 467–468, 473–475.
679:(1452–1507), "the Madman of Tsang," a famous
317:"Ask now thy doom!—the god! the god is nigh!"
2613:
2574:(Rev. & Expanded ed.), Hohm Press,
1681:
1677:
1675:
1356:
1322:
1258:
1256:
1254:
1252:
293:cannot be considered historically accurate.
2988:(2). University of Chicago Press: 150–171.
2492:Westward Dharma : Buddhism beyond Asia
2464:. Archived from the original on 2016-01-14.
1530:. Random House. pp. 227–232, 237–245.
1298:
1296:
1294:
1271:(4). University of Chicago Press: 270–305.
1170:. Oxford University Press. pp. 21–22.
392:Divine madness is a theme in some forms of
92:
3076:
3062:
2587:
2566:
2545:
2494:, Berkeley: University of California Press
2379:
2375:
2373:
1754:
1742:
1577:
1352:
1350:
1348:
1346:
1231:
1156:
1154:
649:), tantric "crazy yogis," are part of the
600:The path of gradual progression is called
578:, gradual development; leap philosophy is
481:, literally "house-leaver") life of Hindu
421:, examples of insane saints are a part of
400:and the intoxicated Sufis associated with
2848:
2536:
2525:
2210:
2198:
2186:
2174:
2162:
2150:
2099:
2082:
2070:
2058:
2046:
2034:
2015:
1991:
1976:
1964:
1672:
1660:(375). Oxford University Press: 301–302.
1631:. Zed Books. pp. 53–55, 84–85, 212.
1249:
1214:
1145:
1130:
698:According to DiValerio, the Tibetan term
549:), there is the important anomaly of the
453:According to Feuerstein, the designation
3661:List of manuscripts of Plato's dialogues
2810:
2651:, Chicago: University of Chicago Press,
2642:
2618:. Chicago: University of Chicago Press.
2512:, Chicago: University of Chicago Press,
2364:
2352:
2340:
2328:
2316:
2304:
2292:
2257:
2240:
1906:
1881:
1869:
1852:
1823:
1811:
1796:
1589:
1450:
1291:
1190:
1077:
1075:
425:where the mad and idiotic behavior of a
325:Vaster, her accent more than mortal man,
319:So saying, from her face its color flew,
96:
2958:
2763:
2755:
2737:(2005). "Chögyam Trungpa as a Siddha".
2485:"Scandals in Emerging Western Buddhism"
2370:
2225:
2138:
2123:
1463:. London: SCM Press. pp. 193–196.
1383:
1343:
1262:
1151:
1040:
824:According to DiValerio, Keith Dowman's
667:(India, 8th century), is an archetypal
14:
3753:
3016:
2979:
2878:
2724:
2664:
2632:
2595:
2507:
2498:
2003:
1949:
1918:
1835:
1651:
1625:ʻAbdi ʻAbdulqadir Sheik-ʻAbdi (1993).
1243:
1202:
1160:
1024:symbolic expression of this reversal."
332:
3640:List of speakers in Plato's dialogues
3057:
2857:
2821:
2532:, University of Virginia (PhD-thesis)
2263:
1930:
1390:. Mohr Siebeck. pp. 8–9, 50–51.
1072:
1049:
574:philosophies. Progress philosophy is
27:Behavior linked to spiritual pursuits
2921:
2482:
2413:. Harper & Row. pp. 79–81.
2111:
1666:10.1093/oxfordjournals.afraf.a098824
1316:
901:
310:as prophesying in a frenzied state:
251:poetic inspiration (the gift of the
1715:. Lexington Books. pp. 82–84.
758:, a contradiction in terms, and so
432:
258:the madness of lovers (the gift of
24:
2832:
2796:. Boston: Shambhala Publications.
2673:, Boston: Shambhala Publications,
1054:, The University Press Group Ltd,
25:
3782:
3039:
2526:DiValerio, David Michael (2011),
2438:Ardussi, J.; Epstein, L. (1978).
1598:(3). SAGE Publications: 235–248.
869:, the teacher of Feuerstein, and
750:According to DiValerio, the term
520:, and its accompanying states of
3443:
1384:Friesen, Courtney J. P. (2015).
905:
539:bhakti discourse throughout the
2400:
1760:
1702:
1688:. Routledge. pp. 191–192.
1645:
1618:
1583:
1544:
1517:
1504:
1477:
1404:
1377:
1099:
1085:
1041:Gregory, Peter N., ed. (1991),
1027:
1017:
783:
337:
32:Divine madness (disambiguation)
3666:Cultural influence of Plato's
2893:10.1080/00085006.2008.11092594
2669:The Best Buddhist Writing 2009
2600:, New York: Houghton Mifflin,
2508:Dimock, Edward C. Jr. (1966),
941:, divine madness is a part of
847:
754:is regarded by Tibetans as an
624:
13:
1:
2440:"The Saintly Madman in Tibet"
1363:. Routledge. pp. 27–30.
1115:
762:An insane person cannot be a
3679:Platonism in the Renaissance
3531:Plato's political philosophy
2887:(3–4). Informa UK: 491–497.
2822:White, David Gordon (2001),
897:
229:the prophetic frenzy of the
7:
3674:Neoplatonism and Gnosticism
2851:The Life of the Madman of Ü
2553:, New York: Paragon House,
1107:Spiritual but not religious
948:
808:given in 1972, the Tibetan
446:
437:
10:
3787:
2936:10.1177/004056390106200403
2696:. Maryknoll: Orbis Books.
2588:Feuerstein, Georg (2013),
2430:
1514:, Encyclopaedia Britannica
1068:The Rhetorics of Immediacy
851:
683:. Other famous madmen are
628:
205:
29:
3648:
3620:
3570:
3452:
3441:
3091:
3083:
3019:Religion & Literature
2853:, Oxford University Press
2849:DiValerio, David (2016),
2844:, Oxford University Press
2840:DiValerio, David (2015),
2817:, Oxford University Press
2811:Versluis, Arthur (2014),
2739:Recalling Chögyam Trungpa
2541:, Oxford University Press
2537:DiValerio, David (2015),
2452:10.1515/9783110806496.327
1490:. ABC-CLIO. p. 465.
505:
190:Ancient Greece and Rome:
2881:Canadian Slavonic Papers
2860:Journal of Asian History
2842:The Holy Madmen of Tibet
2725:Pettit, John W. (2013),
2539:The Holy Madmen of Tibet
2499:Curren, Erik D. (2008),
1604:10.1177/0262728006071517
1011:
792:, himself a Nyingma and
387:
93:Cross-cultural parallels
2687:Phan, Peter C. (2004).
2665:McLeod, Melvin (2009),
2643:McDaniel, June (1989),
2633:Larson, Stefan (2007),
2277:April 17, 2016, at the
1709:Lynda Chouiten (2014).
1487:A Day in a Working Life
233:and the priestesses of
104:depicts the crazy-wise
2959:Stewart, E.A. (1999).
2773:Shambhala Publications
2503:, Motilall Banarsidass
2407:Mircea Eliade (1975).
1484:Gary Westfahl (2015).
995:Mental health of Jesus
975:Foolishness for Christ
819:
781:
772:
415:
350:Michael Andrew Screech
330:
114:
3630:The Academy in Athens
3486:Platonic epistemology
2826:, Motilal Banarsidass
2614:Kakar, Sudir (2009).
2596:Horgan, John (2004),
1682:Sadeq Rahimi (2015).
1580:, p. 15f; 28-32.
1323:Brendan Cook (2013).
1035:Kenshō#Sudden insight
881:, Versluis points to
814:
777:
760:
635:In Tibetan Buddhism,
588:. In ritual ecstasy,
471:are described in the
411:
373:charismatic movements
367:In the 20th-century,
312:
112:Tokyo National Museum
100:
2982:History of Religions
2965:. Sheed & Ward.
2930:(4). SAGE: 730–752.
2790:Simmer-Brown, Judith
2729:, Simon and Schuster
1510:John Gordon Melton,
1265:History of Religions
1050:McRae, John (2003),
877:, and also includes
687:(1455–1529) and the
620:, and "Crazy Wisdom"
300:, in Book VI of his
208:) is a term used by
141:Western Christianity
30:For other uses, see
3739:Poitier Meets Plato
3656:Unwritten doctrines
2962:Jesus the Holy Fool
2924:Theological Studies
2380:Harry Eiss (2011).
1757:, pp. 104–105.
1592:South Asia Research
883:Ralph Waldo Emerson
858:Mystical experience
653:-tradition and the
560:McDaniel refers to
473:Sannyasa Upanishads
333:Abrahamic religions
110:寒山. Color on silk.
3706:Oxyrhynchus Papyri
2824:Tantra in Practice
2355:, p. 240-244.
2343:, p. 239-240.
1205:, p. 158-165.
965:Demonic possession
917:. You can help by
612:Tibetan Buddhism:
551:Vaishnava-Sahajiya
182:Islam storyteller
115:
83:spiritual practice
3748:
3747:
3462:Euthyphro dilemma
3439:
3438:
3416:Second Alcibiades
2972:978-1-58051-061-5
2568:Feuerstein, Georg
2547:Feuerstein, Georg
2483:Bell, S. (2002),
2393:978-1-4438-3329-5
2073:, p. ii-iii.
1783:978-0-19-536137-7
1722:978-0-7391-8593-3
1695:978-1-317-55551-3
1564:978-0-307-27727-5
1537:978-0-307-27727-5
1497:978-1-61069-403-2
1470:978-0-334-04626-4
1443:978-90-04-23416-1
1397:978-3-16-153813-1
1370:978-0-415-32383-3
1336:978-1-4438-4675-2
1177:978-0-19-936862-4
1061:978-0-520-23798-8
935:
934:
715:transcendence of
518:religious ecstasy
394:Islamic mysticism
306:, describes the
137:Eastern Orthodoxy
127:and his ideas on
87:religious ecstasy
16:(Redirected from
3778:
3766:Tibetan Buddhism
3699:and Christianity
3684:Middle Platonism
3635:Socratic problem
3597:The Divided Line
3536:Philosopher king
3519:Form of the Good
3472:Cardinal virtues
3447:
3303:
3302:
3156:First Alcibiades
3078:
3071:
3064:
3055:
3054:
3045:Stefan Larsson,
3034:
3013:
2976:
2955:
2912:
2875:
2854:
2845:
2827:
2818:
2807:
2785:
2765:Trungpa, Chögyam
2760:
2752:
2730:
2721:
2719:
2718:
2712:
2706:. Archived from
2695:
2683:
2672:
2661:
2650:
2639:
2629:
2610:
2592:
2584:
2563:
2542:
2533:
2522:
2504:
2495:
2489:
2479:
2473:
2465:
2425:
2424:
2404:
2398:
2397:
2377:
2368:
2362:
2356:
2350:
2344:
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2332:
2326:
2320:
2314:
2308:
2302:
2296:
2290:
2281:
2267:
2261:
2255:
2244:
2238:
2229:
2223:
2214:
2208:
2202:
2201:, p. 31-32.
2196:
2190:
2184:
2178:
2177:, p. 28-29.
2172:
2166:
2160:
2154:
2148:
2142:
2136:
2127:
2121:
2115:
2109:
2103:
2097:
2086:
2080:
2074:
2068:
2062:
2056:
2050:
2044:
2038:
2032:
2019:
2013:
2007:
2001:
1995:
1989:
1980:
1974:
1968:
1962:
1953:
1947:
1934:
1928:
1922:
1916:
1910:
1904:
1885:
1879:
1873:
1867:
1856:
1850:
1839:
1833:
1827:
1821:
1815:
1809:
1800:
1794:
1788:
1787:
1768:Patrick Olivelle
1764:
1758:
1752:
1746:
1740:
1727:
1726:
1706:
1700:
1699:
1679:
1670:
1669:
1649:
1643:
1642:
1622:
1616:
1615:
1587:
1581:
1575:
1569:
1568:
1548:
1542:
1541:
1521:
1515:
1508:
1502:
1501:
1481:
1475:
1474:
1454:
1448:
1447:
1427:
1418:
1408:
1402:
1401:
1387:Reading Dionysus
1381:
1375:
1374:
1354:
1341:
1340:
1320:
1314:
1300:
1289:
1288:
1260:
1247:
1241:
1235:
1229:
1218:
1212:
1206:
1200:
1194:
1188:
1182:
1181:
1158:
1149:
1143:
1134:
1128:
1110:
1103:
1097:
1089:
1083:
1079:
1070:
1064:
1046:
1031:
1025:
1021:
960:Bipolar disorder
930:
927:
909:
902:
677:Tsangnyön Heruka
433:Indian religions
342:The 6th-century
231:Oracle of Delphi
212:in his dialogue
207:
160:Georg Feuerstein
149:Indian religions
40:, also known as
21:
3786:
3785:
3781:
3780:
3779:
3777:
3776:
3775:
3751:
3750:
3749:
3744:
3644:
3616:
3573:
3566:
3514:Theory of Forms
3448:
3435:
3307:
3301:
3087:
3082:
3042:
3037:
2973:
2839:
2835:
2833:Further reading
2830:
2804:
2783:
2749:
2716:
2714:
2710:
2704:
2693:
2681:
2659:
2626:
2608:
2582:
2561:
2520:
2487:
2467:
2466:
2462:
2433:
2428:
2421:
2405:
2401:
2394:
2378:
2371:
2363:
2359:
2351:
2347:
2339:
2335:
2327:
2323:
2315:
2311:
2303:
2299:
2291:
2284:
2279:Wayback Machine
2268:
2264:
2256:
2247:
2239:
2232:
2224:
2217:
2209:
2205:
2197:
2193:
2185:
2181:
2173:
2169:
2161:
2157:
2149:
2145:
2141:, p. 9-10.
2137:
2130:
2122:
2118:
2110:
2106:
2098:
2089:
2081:
2077:
2069:
2065:
2057:
2053:
2045:
2041:
2033:
2022:
2014:
2010:
2002:
1998:
1990:
1983:
1975:
1971:
1963:
1956:
1948:
1937:
1929:
1925:
1917:
1913:
1905:
1888:
1880:
1876:
1868:
1859:
1851:
1842:
1834:
1830:
1822:
1818:
1810:
1803:
1795:
1791:
1784:
1765:
1761:
1755:Feuerstein 1991
1753:
1749:
1743:Feuerstein 1991
1741:
1730:
1723:
1707:
1703:
1696:
1680:
1673:
1654:African Affairs
1650:
1646:
1639:
1623:
1619:
1588:
1584:
1578:Feuerstein 2006
1576:
1572:
1565:
1549:
1545:
1538:
1522:
1518:
1509:
1505:
1498:
1482:
1478:
1471:
1455:
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1409:
1405:
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1371:
1355:
1344:
1337:
1321:
1317:
1301:
1292:
1261:
1250:
1242:
1238:
1232:Feuerstein 1991
1230:
1221:
1213:
1209:
1201:
1197:
1189:
1185:
1178:
1162:Aymard, Orianne
1159:
1152:
1144:
1137:
1129:
1122:
1118:
1113:
1104:
1100:
1090:
1086:
1080:
1073:
1066:Bernard Faure,
1065:
1062:
1047:
1038:
1032:
1028:
1022:
1018:
1014:
951:
931:
925:
922:
915:needs expansion
900:
863:Arthur Versluis
860:
850:
790:Chögyam Trungpa
786:
633:
627:
622:
602:sastriya dharma
508:
451:
440:
435:
390:
340:
335:
329:
326:
324:
322:
320:
318:
316:
296:The Roman poet
195:
184:Mulla Nasruddin
95:
35:
28:
23:
22:
15:
12:
11:
5:
3784:
3774:
3773:
3768:
3763:
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3686:
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3671:
3663:
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3642:
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3599:
3594:
3589:
3584:
3578:
3576:
3568:
3567:
3565:
3564:
3557:
3552:
3545:
3543:Platonic solid
3540:
3539:
3538:
3528:
3526:Theory of soul
3523:
3522:
3521:
3511:
3510:
3509:
3502:
3495:
3483:
3482:
3481:
3469:
3464:
3458:
3456:
3450:
3449:
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3437:
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3419:
3412:
3405:
3398:
3391:
3384:
3377:
3370:
3363:
3362:
3361:
3358:Seventh Letter
3347:
3340:
3333:
3326:
3319:
3311:
3309:
3300:
3299:
3292:
3285:
3278:
3271:
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3180:
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3093:
3089:
3088:
3081:
3080:
3073:
3066:
3058:
3052:
3051:
3041:
3040:External links
3038:
3036:
3035:
3014:
2994:10.1086/462917
2977:
2971:
2956:
2919:
2913:
2876:
2855:
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2836:
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2831:
2829:
2828:
2819:
2808:
2802:
2786:
2781:
2761:
2753:
2747:
2731:
2722:
2702:
2684:
2680:978-1590307342
2679:
2662:
2657:
2640:
2630:
2625:978-0226422879
2624:
2611:
2606:
2593:
2585:
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2543:
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2460:
2434:
2432:
2429:
2427:
2426:
2419:
2399:
2392:
2383:Divine Madness
2369:
2367:, p. 244.
2357:
2345:
2333:
2331:, p. 239.
2321:
2319:, p. 238.
2309:
2297:
2282:
2262:
2245:
2243:, p. 237.
2230:
2215:
2211:DiValerio 2011
2203:
2199:DiValerio 2011
2191:
2187:DiValerio 2011
2179:
2175:DiValerio 2011
2167:
2163:DiValerio 2011
2155:
2153:, p. 239.
2151:DiValerio 2015
2143:
2128:
2116:
2114:, p. 233.
2104:
2102:, p. 241.
2100:DiValerio 2015
2087:
2085:, p. 242.
2083:DiValerio 2015
2075:
2071:DiValerio 2011
2063:
2059:DiValerio 2015
2051:
2047:DiValerio 2015
2039:
2035:DiValerio 2015
2020:
2016:DiValerio 2015
2008:
1996:
1992:DiValerio 2015
1981:
1977:DiValerio 2015
1969:
1965:DiValerio 2015
1954:
1935:
1923:
1911:
1886:
1874:
1857:
1840:
1828:
1816:
1801:
1799:, p. 1-2.
1789:
1782:
1759:
1747:
1745:, p. 105.
1728:
1721:
1701:
1694:
1671:
1644:
1637:
1617:
1582:
1570:
1563:
1543:
1536:
1516:
1512:Pentecostalism
1503:
1496:
1476:
1469:
1449:
1442:
1419:
1403:
1396:
1376:
1369:
1342:
1335:
1315:
1290:
1277:10.1086/462707
1248:
1236:
1219:
1217:, p. 3-4.
1215:DiValerio 2015
1207:
1195:
1193:, p. 3-6.
1183:
1176:
1150:
1148:, p. iii.
1146:DiValerio 2011
1135:
1131:DiValerio 2011
1119:
1117:
1114:
1112:
1111:
1098:
1084:
1071:
1060:
1026:
1015:
1013:
1010:
1009:
1008:
1003:
997:
992:
987:
982:
977:
972:
970:Divine ecstasy
967:
962:
957:
950:
947:
933:
932:
912:
910:
899:
896:
849:
846:
785:
782:
752:drupton nyönpa
626:
623:
621:
610:
507:
504:
450:
445:
439:
436:
434:
431:
419:Lynda Chouiten
389:
386:
369:Pentecostalism
339:
336:
334:
331:
313:
268:
267:
256:
249:
242:
194:
188:
94:
91:
38:Divine madness
26:
9:
6:
4:
3:
2:
3783:
3772:
3769:
3767:
3764:
3762:
3759:
3758:
3756:
3741:
3740:
3736:
3734:
3733:Plato's Dream
3731:
3727:
3724:
3722:
3719:
3717:
3714:
3712:
3709:
3708:
3707:
3704:
3700:
3697:
3696:
3695:
3692:
3690:
3687:
3685:
3682:
3680:
3677:
3675:
3672:
3670:
3669:
3664:
3662:
3659:
3657:
3654:
3653:
3651:
3647:
3641:
3638:
3636:
3633:
3631:
3628:
3627:
3625:
3623:
3619:
3613:
3610:
3608:
3607:Ship of State
3605:
3603:
3600:
3598:
3595:
3593:
3590:
3588:
3587:Ring of Gyges
3585:
3583:
3580:
3579:
3577:
3575:
3574:and metaphors
3569:
3563:
3562:
3558:
3556:
3553:
3551:
3550:
3546:
3544:
3541:
3537:
3534:
3533:
3532:
3529:
3527:
3524:
3520:
3517:
3516:
3515:
3512:
3508:
3507:
3503:
3501:
3500:
3496:
3494:
3493:
3489:
3488:
3487:
3484:
3480:
3479:
3475:
3474:
3473:
3470:
3468:
3467:Platonic love
3465:
3463:
3460:
3459:
3457:
3455:
3451:
3446:
3432:
3431:
3427:
3425:
3424:
3420:
3418:
3417:
3413:
3411:
3410:
3406:
3404:
3403:
3399:
3397:
3396:
3392:
3390:
3389:
3385:
3383:
3382:
3378:
3376:
3375:
3371:
3369:
3368:
3364:
3360:
3359:
3355:
3354:
3353:
3352:
3348:
3346:
3345:
3341:
3339:
3338:
3334:
3332:
3331:
3327:
3325:
3324:
3320:
3318:
3317:
3313:
3312:
3310:
3304:
3298:
3297:
3293:
3291:
3290:
3286:
3284:
3283:
3279:
3277:
3276:
3272:
3270:
3269:
3265:
3263:
3262:
3258:
3256:
3255:
3251:
3249:
3248:
3244:
3242:
3241:
3237:
3235:
3234:
3230:
3228:
3227:
3223:
3221:
3220:
3216:
3214:
3213:
3209:
3207:
3206:
3202:
3200:
3199:
3195:
3193:
3192:
3188:
3186:
3185:
3181:
3179:
3178:
3177:Hippias Minor
3174:
3172:
3171:
3170:Hippias Major
3167:
3165:
3164:
3160:
3158:
3157:
3153:
3151:
3150:
3146:
3144:
3143:
3139:
3137:
3136:
3132:
3130:
3129:
3125:
3123:
3122:
3118:
3116:
3115:
3111:
3109:
3108:
3104:
3102:
3101:
3097:
3096:
3094:
3090:
3086:
3079:
3074:
3072:
3067:
3065:
3060:
3059:
3056:
3050:
3049:
3044:
3043:
3032:
3028:
3025:(2): 93–122.
3024:
3020:
3015:
3011:
3007:
3003:
2999:
2995:
2991:
2987:
2983:
2978:
2974:
2968:
2964:
2963:
2957:
2953:
2949:
2945:
2941:
2937:
2933:
2929:
2925:
2920:
2918:
2914:
2910:
2906:
2902:
2898:
2894:
2890:
2886:
2882:
2877:
2873:
2869:
2865:
2861:
2856:
2852:
2847:
2843:
2838:
2837:
2825:
2820:
2816:
2815:
2809:
2805:
2803:1-57062-720-7
2799:
2795:
2791:
2787:
2784:
2782:0-87773-910-2
2778:
2774:
2770:
2766:
2762:
2759:
2754:
2750:
2744:
2740:
2736:
2735:Ray, Reginald
2732:
2728:
2723:
2713:on 2011-07-24
2709:
2705:
2703:1-57075-565-5
2699:
2692:
2691:
2685:
2682:
2676:
2671:
2670:
2663:
2660:
2658:0-226-55723-5
2654:
2649:
2648:
2641:
2638:
2637:
2631:
2627:
2621:
2617:
2612:
2609:
2603:
2599:
2594:
2591:
2586:
2583:
2581:1-890772-54-2
2577:
2573:
2569:
2565:
2562:
2560:1-55778-250-4
2556:
2552:
2548:
2544:
2540:
2535:
2531:
2530:
2524:
2521:
2515:
2511:
2506:
2502:
2497:
2493:
2486:
2481:
2477:
2471:
2463:
2457:
2453:
2449:
2445:
2441:
2436:
2435:
2422:
2420:9780061319433
2416:
2412:
2411:
2403:
2395:
2389:
2385:
2384:
2376:
2374:
2366:
2365:Versluis 2014
2361:
2354:
2353:Versluis 2014
2349:
2342:
2341:Versluis 2014
2337:
2330:
2329:Versluis 2014
2325:
2318:
2317:Versluis 2014
2313:
2306:
2305:Versluis 2014
2301:
2294:
2293:Versluis 2014
2289:
2287:
2280:
2276:
2273:
2272:
2266:
2259:
2258:Versluis 2014
2254:
2252:
2250:
2242:
2241:Versluis 2014
2237:
2235:
2227:
2222:
2220:
2213:, p. 32.
2212:
2207:
2200:
2195:
2189:, p. 29.
2188:
2183:
2176:
2171:
2165:, p. 27.
2164:
2159:
2152:
2147:
2140:
2135:
2133:
2125:
2120:
2113:
2108:
2101:
2096:
2094:
2092:
2084:
2079:
2072:
2067:
2060:
2055:
2048:
2043:
2036:
2031:
2029:
2027:
2025:
2017:
2012:
2005:
2000:
1993:
1988:
1986:
1978:
1973:
1966:
1961:
1959:
1951:
1946:
1944:
1942:
1940:
1933:, p. 16.
1932:
1927:
1921:, p. 43.
1920:
1915:
1908:
1907:McDaniel 1989
1903:
1901:
1899:
1897:
1895:
1893:
1891:
1884:, p. 17.
1883:
1882:McDaniel 1989
1878:
1871:
1870:McDaniel 1989
1866:
1864:
1862:
1854:
1853:McDaniel 1989
1849:
1847:
1845:
1837:
1832:
1825:
1824:McDaniel 1989
1820:
1813:
1812:McDaniel 1989
1808:
1806:
1798:
1797:McDaniel 1989
1793:
1785:
1779:
1775:
1774:
1769:
1763:
1756:
1751:
1744:
1739:
1737:
1735:
1733:
1724:
1718:
1714:
1713:
1705:
1697:
1691:
1687:
1686:
1678:
1676:
1667:
1663:
1659:
1655:
1648:
1640:
1638:9780862324438
1634:
1630:
1629:
1621:
1613:
1609:
1605:
1601:
1597:
1593:
1586:
1579:
1574:
1566:
1560:
1556:
1555:
1547:
1539:
1533:
1529:
1528:
1520:
1513:
1507:
1499:
1493:
1489:
1488:
1480:
1472:
1466:
1462:
1461:
1453:
1445:
1439:
1435:
1434:
1426:
1424:
1416:
1413:
1407:
1399:
1393:
1389:
1388:
1380:
1372:
1366:
1362:
1361:
1353:
1351:
1349:
1347:
1338:
1332:
1328:
1327:
1319:
1312:
1308:
1305:
1299:
1297:
1295:
1286:
1282:
1278:
1274:
1270:
1266:
1259:
1257:
1255:
1253:
1246:, p. 53.
1245:
1240:
1234:, p. 69.
1233:
1228:
1226:
1224:
1216:
1211:
1204:
1199:
1192:
1191:McDaniel 1989
1187:
1179:
1173:
1169:
1168:
1163:
1157:
1155:
1147:
1142:
1140:
1133:, p. ii.
1132:
1127:
1125:
1120:
1108:
1102:
1095:
1088:
1078:
1076:
1069:
1063:
1057:
1053:
1044:
1036:
1030:
1020:
1016:
1007:
1006:Village idiot
1004:
1001:
998:
996:
993:
991:
988:
986:
983:
981:
978:
976:
973:
971:
968:
966:
963:
961:
958:
956:
955:Antinomianism
953:
952:
946:
944:
940:
939:Mircea Eliade
937:According to
929:
920:
916:
913:This section
911:
908:
904:
903:
895:
892:
886:
884:
880:
876:
872:
868:
864:
859:
855:
845:
843:
839:
835:
830:
827:
822:
818:
813:
811:
807:
806:Padmasambhava
803:
799:
795:
791:
780:
776:
771:
769:
765:
759:
757:
753:
748:
747:
744:
740:
736:
732:
726:
724:
723:
718:
713:
709:
705:
701:
696:
694:
693:smyon pa gsum
690:
686:
685:Drukpa Kunley
682:
678:
674:
670:
666:
665:Padmasambhava
662:
661:
656:
652:
648:
644:
640:
639:
632:
619:
615:
609:
607:
603:
598:
595:
591:
587:
583:
582:
577:
573:
572:
567:
563:
562:William James
558:
554:
552:
548:
547:
542:
538:
534:
530:
529:
523:
519:
515:
514:
503:
500:
496:
492:
488:
484:
480:
479:
474:
470:
466:
462:
458:
457:
449:
444:
430:
428:
424:
420:
414:
410:
407:
405:
404:
399:
395:
385:
383:
379:
374:
370:
365:
363:
358:
356:
351:
347:
345:
328:
311:
309:
308:Cumaean Sibyl
305:
304:
299:
294:
292:
291:
286:
282:
277:
275:
274:
265:
261:
257:
254:
250:
247:
243:
240:
237:(the gift of
236:
232:
228:
227:
226:
223:
221:
217:
216:
211:
203:
202:Ancient Greek
199:
193:
187:
185:
181:
177:
173:
169:
165:
161:
157:
153:
150:
146:
142:
138:
134:
130:
126:
125:
120:
113:
109:
108:
103:
99:
90:
88:
84:
79:
77:
73:
69:
65:
61:
57:
53:
49:
45:
44:
39:
33:
19:
3737:
3694:Neoplatonism
3689:Commentaries
3667:
3561:Hyperuranion
3559:
3547:
3505:
3504:
3497:
3490:
3476:
3428:
3421:
3414:
3409:Rival Lovers
3407:
3400:
3393:
3386:
3379:
3372:
3365:
3356:
3349:
3342:
3335:
3328:
3321:
3314:
3308:authenticity
3294:
3287:
3280:
3273:
3266:
3259:
3252:
3245:
3238:
3231:
3224:
3217:
3210:
3203:
3196:
3189:
3182:
3175:
3168:
3161:
3154:
3147:
3140:
3133:
3126:
3119:
3112:
3105:
3098:
3047:
3022:
3018:
2985:
2981:
2961:
2927:
2923:
2884:
2880:
2866:(1): 57–84.
2863:
2859:
2850:
2841:
2823:
2813:
2793:
2769:Crazy Wisdom
2768:
2758:Yoga Journal
2757:
2738:
2726:
2715:. Retrieved
2708:the original
2689:
2668:
2646:
2635:
2615:
2597:
2589:
2571:
2551:Yoga Journal
2550:
2538:
2528:
2509:
2500:
2491:
2470:cite journal
2443:
2409:
2402:
2382:
2360:
2348:
2336:
2324:
2312:
2307:, p. 4.
2300:
2295:, p. 3.
2270:
2265:
2260:, p. 2.
2226:Royster 1992
2206:
2194:
2182:
2170:
2158:
2146:
2139:Trungpa 2001
2124:Trungpa 2001
2119:
2107:
2078:
2066:
2061:, p. 9.
2054:
2049:, p. 8.
2042:
2037:, p. 7.
2018:, p. 2.
2011:
1999:
1994:, p. 6.
1979:, p. 5.
1972:
1967:, p. 4.
1926:
1914:
1909:, p. 6.
1877:
1872:, p. 5.
1855:, p. 4.
1831:
1826:, p. 3.
1819:
1814:, p. 2.
1792:
1772:
1762:
1750:
1711:
1704:
1684:
1657:
1653:
1647:
1627:
1620:
1595:
1591:
1585:
1573:
1553:
1546:
1526:
1519:
1506:
1486:
1479:
1459:
1452:
1432:
1411:
1406:
1386:
1379:
1359:
1325:
1318:
1303:
1268:
1264:
1239:
1210:
1198:
1186:
1166:
1101:
1093:
1087:
1067:
1051:
1042:
1029:
1019:
936:
923:
919:adding to it
914:
887:
879:Perennialism
861:
831:
825:
823:
820:
815:
802:Crazy Wisdom
801:
797:
787:
784:Crazy Wisdom
778:
773:
767:
763:
761:
751:
749:
746:
742:
738:
734:
727:
720:
716:
711:
707:
703:
699:
697:
692:
680:
668:
658:
646:
636:
634:
617:
613:
605:
601:
599:
593:
589:
585:
579:
575:
569:
565:
559:
555:
545:
532:
526:
511:
509:
498:
490:
489:(nuns). The
486:
485:(monks) and
482:
476:
468:
454:
452:
447:
441:
423:Maraboutisme
422:
416:
412:
408:
401:
391:
366:
359:
348:
344:Saint Simeon
341:
338:Christianity
314:
301:
295:
288:
278:
272:
269:
224:
213:
197:
196:
191:
158:
154:
133:Hasidic Jews
128:
122:
116:
105:
80:
56:Christianity
48:crazy wisdom
47:
42:
41:
37:
36:
18:Crazy wisdom
3549:Anima mundi
3506:Theia mania
3323:Definitions
3306:Of doubtful
2004:Larson 2007
1950:Pettit 2013
1919:Curren 2008
1836:Dimock 1966
1244:Horgan 2004
1203:McLeod 2009
848:Immediatism
719:(Sanskrit:
689:Madman of Ü
625:Holy Madmen
541:sampradayas
461:paramahamsa
362:Renaissance
355:glossolalia
290:The Bacchae
198:Theia mania
192:theia mania
147:along with
129:theia mania
43:theia mania
3755:Categories
3612:Myth of Er
3572:Allegories
3478:Sophrosyne
3454:Philosophy
3395:On Justice
3381:Hipparchus
3289:Theaetetus
3254:Protagoras
3226:Parmenides
3142:Euthydemus
2748:1590302079
2717:2010-02-15
2607:061844663X
2519:8120809963
2461:9027977003
1931:White 2001
1116:References
891:nondualism
852:See also:
702:refers to
631:Mahasiddha
629:See also:
495:antinomian
206:θεία μανία
3761:Mysticism
3499:Peritrope
3402:On Virtue
3330:Demodocus
3282:Symposium
3275:Statesman
3212:Menexenus
3149:Euthyphro
3114:Clitophon
3107:Charmides
3010:162216822
3002:0018-2710
2944:0040-5639
2909:162375034
2901:0008-5006
2112:Bell 2002
1612:145576026
1285:161324332
1033:See also
943:Shamanism
898:Shamanism
875:Platonism
842:trickster
838:holy fool
834:spiritual
817:hopeless.
731:emptiness
606:asastriya
581:ajativada
537:Vaishnava
465:digambara
382:Augustine
285:Euripides
260:Aphrodite
76:Shamanism
60:Hellenism
3771:Yurodivy
3668:Republic
3592:The Cave
3582:Atlantis
3555:Demiurge
3492:Amanesis
3423:Sisyphus
3351:Epistles
3344:Epinomis
3337:Epigrams
3316:Axiochus
3261:Republic
3247:Philebus
3240:Phaedrus
3121:Cratylus
3031:24397671
2952:73527317
2872:41925391
2792:(2001).
2767:(2001),
2570:(2006),
2275:Archived
1770:(1992).
1410:Virgil,
1304:Phaedrus
1164:(2014).
1105:Compare
949:See also
926:May 2017
871:Rajneesh
854:Subitism
840:and the
798:drubnyon
766:, and a
756:oxymoron
673:Milarepa
647:smyon pa
618:drubnyon
576:jativada
566:progress
499:avadhuta
491:Avadhuta
478:sannyasa
469:Avadhuta
456:avadhūta
448:Avadhuta
438:Hinduism
427:marabout
246:Dionysus
220:Socrates
215:Phaedrus
178:and the
124:Phaedrus
64:Hinduism
52:Buddhism
3602:The Sun
3430:Theages
3374:Halcyon
3367:Eryxias
3296:Timaeus
3268:Sophist
3163:Gorgias
3128:Critias
3100:Apology
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