Summary:

The King begins to make bad judgments: he "retires" from the worries of kingship, but expects to retain the privileges; he divides the kingdom, something every king knows better than to do; he banishes his only honest daughter and his most loyal advisor. Lest the reader not get the significance of these actions, they are mirrored in the actions of one of his royal party, Gloucester.

Nature announces impending trouble and the aging king reveals the magnitude of his dementia in a scene of violent delirium. The complex conspiracies among the sons and daughters of the king and Gloucester eventually lead to the violent deaths of most of the principles, clearing the way for an establishment of a new stewardship for the kingdom.

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In this book Robert Coles elucidates the nature of moral leadership by presenting a series of narratives about moral leaders. These are individuals who have made significant contributions to the author's moral development, mostly through personal interaction, but in some cases through their writings or their influence on other people.

The subjects include public personages like Robert Kennedy, Dorothy Day (of the Catholic Worker), Danilo Dolci (a Sicilian community organizer), Dietrich Bonhoeffer, and Erik Erikson; writers who have influenced Coles, such as Joseph Conrad and Ralph Waldo Emerson; and "ordinary" persons whom he encountered over the years in his studies of the moral lives of children.

The "ordinary" person category is most extraordinary. Coles draws heavily on personal interviews that reconstruct the courageous narratives of people like Andrew Thomas, a young Mississippian who worked on the voter registration project during the summer of 1964; Donita Gaines, one of the first black teenagers to "integrate" an all-white high school in Atlanta in 1961; and Albert Jones, a parent who volunteered to drive the school bus that carried black children in 1967 from Roxbury to a previously all-white school in South Boston.

However, the clearest and most powerful narrative that emerges from this book is that of the author himself, as he develops from young, socially conscious child psychiatrist to a middle-aged man seeking to understand what it means to be a moral leader in today's world.

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The author first presents an introduction and rationale for the concept of using creative writing as therapy, either self-prescribed or as part of professional treatment. She then provides practical guidelines for starting a journal (Chapter 3), and for beginning to write poetry, fiction, and autobiography (Chapter 7).

The text includes an accessible introduction to images and metaphors--aspects of the craft--as well as to methods of capturing dream material (Chapter 6) for use in one's creative writing. The later chapters present therapeutic writing in various contexts--as group work (Chapter 9), or in various institutional settings (hospital, nursing home, hospice, and prison). There are examples of therapeutic writing, especially poetry, throughout the book.

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Anna, the "I" of this journal, suffered the pain of emotional abuse in her childhood. As an adult, she works in a hospice and cares for patients consumed by physical pain. She begins to "hunger for storylessness," wishing to find a way to separate pain from the experience of pain; yet without a narrative frame she cannot recognize pain in its original and pure state--the pain that occurs before language or thought. And so she enters into a meditation practice in order to see pain "uncompounded."

The book is divided into three sections, each reflecting a part of Anna's meditation practice and each containing sections of dreams, meditation notes, and musings on three friends who have died. As her meditations deepen, Anna begins to see pain in more detail, and in so doing begins to understand the difference between pain and suffering. Pain, she concludes, is inevitable. But suffering can be dismantled, carefully, like a house might be. The goal is to keep the house "whole enough" so it doesn't collapse and crush the individual living within.

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This is a brilliant reconstruction of a most improbable event: the major contributions made to the great Oxford English Dictionary by a deeply delusional, incarcerated 'madman,' and the development of a true friendship between him and the editor of the dictionary. One sees here the redemptive potential of work and love in even the most deeply psychotic patient.

Incongruously the patient is an American physician who was discharged because of service-related mental instability from the U.S. Army after the Civil War and received a pension for life. He went to Europe to seek relief of his delusional symptoms and ended up killing a man. Judged to be criminally insane, he was institutionalized at the newly built showpiece of the British penal system, the Asylum for the Criminally Insane, Broadmoor. While there he read an advertisement requesting volunteer help in reading specific books and making word lists and describing how the words were used in the books for the preparation of the new Oxford English Dictionary.

Over the next twenty years Dr. Minor, who was a voracious reader and had accumulated a large library, became the greatest contributor and maintained a lively correspondence with the famous editor, Dr. James Murray. For these many years they never met and Dr. Murray did not suspect that Dr. Minor was insane and institutionalized. After their meeting they became friends. The institutional care appeared to be very humane and Dr. Minor was a special patient in many ways, yet never regained his normal demeanor.

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The poet looks through a one-way window into a room where a speech therapist is working with his father, who has had a stroke. The father doesn't seem to be doing well with re-learning language, until suddenly he begins to sing an old hymn, "Jesus loves me, this I know, / For the Bible tells me so . . . " [23 lines]

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Year after year Dr. Lin Kong returned to his country village from his army hospital post in the city with the intention of divorcing his wife, Shuyu. Except for the conception of their single child, Lin and his wife had no conjugal relationship. Their marriage had been arranged by Lin's parents and his wife had remained in the village and cared for Lin's parents until they died and then raised his daughter, Hua.

In the meantime, Lin had developed a relationship with a military nurse, Manna, in his hospital. Manna pressed him each summer to request a divorce from his wife; each summer he got Shuyu's consent, but she backed down when they appeared in court. Still Manna waited--for 18 years she waited for Lin to be free.

Eventually the waiting ended as the law allowed a divorce without consent after 18 years of separation. Lin moved his former wife and his daughter to the city and he married Manna. The remainder of the tale is that of the new marriage. Lin still waits for something that doesn't seem to exist. Manna also waits for a dream that doesn't materialize. Shuyu and Hua quietly wait in the background for Lin to come to his senses.

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Sister John of the Cross is a Carmelite nun who has lived in a California monastery for 28 years. She writes poetry and essays. In some ways, writing is nearly equivalent to prayer for her. Sister John is revered for her spirituality and visions. What she has long assumed to be special blessings from God turn out to be manifestations of temporal lobe epilepsy due to a small meningioma.

The nun is forced to confront the scientific explanation that her headaches, altered perception, and hypergraphia are secondary to a seizure disorder and not a gift of divine favor and spiritual ecstasy. Sister John agrees to undergo surgery to remove the tumor aware of the likelihood that a surgical cure will also eliminate her unique visions and insight. Postoperatively, she admits that life without epilepsy seems dull but realizes that "only in complete darkness do we learn that faith gives off light." [p. 178]

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Mr. Lucas, an Englishman, is growing old. He has always wanted to visit Greece and has finally achieved this, accompanied by his unmarried daughter, Ethel, who will, it has been assumed, dedicate her life to taking care of him in his old age. In Greece, Mr. Lucas becomes restless and resistant to the idea of an expected passive, peaceful death from old age. He wants to "die fighting." Something mysterious happens: he finds a great old hollow tree from which a spring of water flows. He climbs into the tree and experiences an epiphany: he suddenly sees all things as "intelligible and good."

But when the rest of his party find him, he is oddly repelled by them. He does not feel that anyone can share the revelation he has experienced, and he becomes afraid that if he leaves the place he will lose the feeling himself. He decides not to leave, and says he plans to stay at an inn near the old tree, but the others are horrified, and force him to leave with them.

Back in England, some time later, Ethel is now about to be married. Mr. Lucas has become a perpetually disgruntled old man, complaining about everything (especially the sound of water in the plumbing--the mystical Greek spring has been reduced to this annoyance--he says, "there’s nothing I dislike more than running water"). His sister, Julia, whom he hates, is going to take care of him once Ethel is married.

Then a gift arrives from a friend in Greece, wrapped in a Greek newspaper. In it Ethel reads the news that on the night they left, the old tree was blown down, and fell on the family who kept the inn nearby, killing them all. Ethel is upset, and says how lucky it was that they hadn’t stayed there that night, calling it a "marvellous deliverance," but Mr. Lucas dismisses the story without interest. He no longer cares.

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Some interesting and very odd characters (including a few scientists and researchers) inhabit the eleven short stories in this collection. In "Concerning Mold Upon the Skin, Etc.," Anton van Leeuwenhoek creates his first microscope and becomes so absorbed by the invisible worlds revealed to him that he neglects his own family. "Nowhere" is the tale of an old anatomy professor who aspires to spice up the curriculum by obtaining a corpse for his students to study. "Tumbling" recounts the difficult life of a young woman understandably haunted by the possibility that she may inherit Huntington’s chorea from her father and her inspired liberation of over one thousand laboratory mice.

In "Chloroform Jags," a professional midwife self-experiments with chloroform "not to escape time but to dissolve time." Other stories describe the execution of an elephant; the murder of a physician who happens to be an important figure in the French Revolution; a woman with a talent for insomnia who has not slept for six months; a psychoanalyst and his patient; an eighteenth century blind beekeeper; and Dorothea Dix, an early advocate for the humane treatment of the mentally ill.

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