In the course of his near fifty years, Dr. A. K. Benjamin has proved himself a man of extremes. With a diverse and colourful series of careers, occupations and vocations ranging from screenwriter to therapist, Benedictine monk to extreme sports enthusiast, his work as a clinical neuropsychologist led him to social outreach among L.A.’s street gangs and the underprivileged in village India. But in this his first ‘novel’, what appears as a collection of conventional clinical case studies (à la Oliver Sacks) slowly reveals itself to be something quite different. The numerous portraits of the doctor’s NHS patients in the psych-ward of a London hospital are in reality facets of the doctor’s own life and mind. As the story progresses, normalcy digresses, and the goodly doctor “becomes the patient”, proves to have been the patient all along. The author confesses toward the end of his book, perhaps only half in jest, “I wrote in the hope I might create a doctor who could care for me.”
The book’s title is taken from King Lear: “O! Let me not be mad, not mad, sweet heaven; keep me in temper!” A clue to the real action of A.K. Benjamin’s account are the words of the Fool just prior to Lear’s petition: “Thou shouldst not have been old till thou hadst been wise.” The reader soon discovers that mixed in with A.K. Benjamin’s breath-taking neuropsychological vocabulary is the wit of an accomplished man of letters—a wordsmith, a novelist—who seeds his case studies in this penetrating piece of fictional non-fiction with rich literary and autobiographical references that hint at the work’s true intent.
As the pace of the narrative accelerates, readers find themselves scrambling for solid ground amidst the groans, heaves and sighs of an unsteady mind labouring to break through to a deeper self-understanding. A.K.’s abundant humour is comic relief for an otherwise serious undertaking. If neuropsychological evaluation is about getting to the root of things, A.K. endeavours to become like his patients, to achieve the “maximum level of empathy” by searching and striving alongside them. But reading on, it becomes clear that A.K.’s therapeutic empathy is actually an account of his own struggle, and he concedes at the end of the story: “Some of the patients were me, are me—Junction Box, Bede, Craig, Benjamin—at different ages, in different stages.”
In the opening credits, we learn that A.K. Benjamin is not the author’s real name. So who then is the real A.K. Benjamin? Who is this artificer, this architect and fashioner of labyrinths?
At one point in the story, the doctor refers to himself as Tom o’Bedlam, the character in King Lear who feigns madness but who in fact is the play’s hero in disguise, namely, Edgar, son of the virtuous Earl of Gloucester. Yet, to feign madness one must have wrestled with inner demons, known them intimately, otherwise how could one recreate them? Tom is in a unique position to observe without being observed, concealing himself behind his ostensible madness. Like most of the mad, Tom o’Bedlam is no one, does not have a real name (o’Bedlam is a generic moniker indicating a psychiatric patient from London’s Bethlem [Bedlam] Royal Hospital). The mother of one of A.K. Benjamin’s avatars (Ben) says of him: “No wonder he’s like he is … He didn’t even have a name”. Symmetrically, the author of Let Me Not Be Mad does not ‘even have a name’. A saying in German goes, Namen sind Schall und Rauch/ “Names are sound and smoke”. If the names and titles of medical professionals are appended with esteemed academic credentials, neuropsychologically challenged patients are identified by the raw chaos of their symptoms. Between these two, the real A.K. Benjamin can be sighted for the first time. He is the one therapeutically deploying self-diagnosis, unmasking reified self-narratives and going all out to uncover something truer in himself.
Let Me Not Be Mad is a string of short stories, vignettes, thought-streams and sound-bytes, its prose dense, witty, layered and infused. If in places the narration is indulgent, compensation lies in the sincerity that runs throughout. The book resists summation because it is itself a summation, namely, of ten thousand intimately engaged existential questions, the distillation of a lifetime of deep personal inquiry. If the manner of another Shakespearean hero is summed up this way, “Though this be madness, there is method in it,” A.K. Benjamin’s postmodern spirituality is an apophatic pruning of the comfortable illusions upon which Western conformist culture has built its fragile empire. The book’s psycho-spiritual deconstructionism is unsettling, to be sure, leaving no terra firma. And yet, coming to the end of the book, the reader feels lighter, the faculties of healthy self-scrutiny having been thoroughly rinsed and rebooted. If by the final pages we have not found out who or what we are, we are at least clearer about who and what we are not. We are not these facile self-serving fiercely clung-to definitions, images and stories we use to describe ourselves.
—Michael Highburger