Did Psychedelic Mushrooms Appear in Medieval Christian Art?: A Video Essay

His­tor­i­cal research reveals psy­choac­tive sub­stances to have been in use longer than most of us would assume. But did Adam and Eve do mush­rooms in the Gar­den of Eden? Unsur­pris­ing­ly, that ques­tion is fraught on more than one lev­el. But if you wish to believe that they did, spend some time with the thir­teenth-cen­tu­ry art­work above, known as the Plain­cour­ault fres­co. In it, writes Atlas Obscu­ra’s Emma Betuel, “Adam and Eve stand in the Gar­den of Eden, both of them face­less.” Between them “stands a large red tree, crowned with a dot­ted, umbrel­la-like cap. The tree’s branch­es end in small­er caps, each with their own pat­tern of tiny white spots” — just like you’d see on cer­tain species of fun­gus. “Tourists, schol­ars, and influ­encers come to see the tree that, accord­ing to some enthu­si­asts, depicts the hal­lu­cino­genic mush­room Amani­ta mus­caria.”

This image, more than any oth­er piece of evi­dence, sup­ports the the­o­ry that “ear­ly Chris­tians used hal­lu­cino­genic mush­rooms.” Sup­ports is prob­a­bly the wrong word, though there have been true believ­ers since at least since 1911, “when a mem­ber of the French Myco­log­i­cal Soci­ety sug­gest­ed the thing sprout­ing between Adam and Eve was a ‘bizarre’ and ‘arbores­cent’ mush­room.” The video essay just below, “Psy­che­delics in Chris­t­ian Art,” presents the cas­es for and against the Tree of Life being a bunch of mag­ic mush­rooms. It comes from Youtu­ber Hochela­ga, whose videos pre­vi­ous­ly fea­tured here on Open Cul­ture have cov­ered sub­jects like the Voyn­ich Man­u­script and the Bib­li­cal apoc­a­lypse.  This par­tic­u­lar episode comes as part of a minis­eries on “strange Chris­t­ian art” whose pre­vi­ous install­ments have focused on hell­mouths and the three-head­ed Jesus.

Nev­er­the­less, Hochela­ga can’t come down on the side of the mush­rooms-seers. Sim­i­lar veg­e­ta­tion appears in oth­er pieces of medieval art, but “in real­i­ty, these are draw­ings of trees, ren­dered with strange forms and bright col­ors,” as dic­tat­ed by the rel­a­tive­ly loose and exag­ger­at­ed aes­thet­ic of the era. But that does­n’t mean the Plain­cour­ault fres­co has noth­ing to teach us, and the same holds for oth­er “psy­che­del­ic” Chris­t­ian cre­ations, like the paint­ings of Hierony­mus Bosch or the art-inspir­ing music of Hilde­gard von Bin­gen. Judg­ing by the inves­ti­ga­tions this sort of thing has inspired — Tom Hat­sis’ “The Psy­che­del­ic Gospels, The Plain­cour­ault fres­co, and the Death of Psy­che­del­ic His­to­ry,” Jer­ry B. Brown and Julie M. Brown’s Jour­nal of Psy­che­del­ic Stud­ies arti­cle “Entheogens in Chris­t­ian Art: Was­son, Alle­gro, and the Psy­che­del­ic Gospels” — the rel­e­vant his­to­ry con­sti­tutes quite a trip by itself.

Relat­ed Con­tent:

Pipes with Cannabis Traces Found in Shakespeare’s Gar­den, Sug­gest­ing the Bard Enjoyed a “Not­ed Weed”

The Drugs Used by the Ancient Greeks and Romans

Alger­ian Cave Paint­ings Sug­gest Humans Did Mag­ic Mush­rooms 9,000 Years Ago

A Sur­vival Guide to the Bib­li­cal Apoc­a­lypse

The Mean­ing of Hierony­mus Bosch’s The Gar­den of Earth­ly Delights Explained

Michael Pol­lan, Sam Har­ris & Oth­ers Explain How Psy­che­delics Can Change Your Mind

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

How to Argue Effectively: Harvard Negotiation Expert Shares Techniques for Arguing Effectively, Especially About Politics

Big Think uploaded the video on how to argue above at the end of last month, just in time for the Unit­ed States midterm elec­tion. Where pol­i­tics — or rather, polit­i­cal­ly inflect­ed con­flicts — have become more or less anoth­er nation­al sport, every­one is always look­ing for an edge. But the expert who stars in the video, Harvard’s Inter­na­tion­al Nego­ti­a­tion pro­gram head and Nego­ti­at­ing the Non­nego­tiable author Daniel Shapiro, has an unusu­al­ly capa­cious notion of what it means to win an argu­ment. Our goal, as he con­ceives of it, is to have “more effec­tive con­ver­sa­tions,” and this entails under­stand­ing three keys to hav­ing those con­ver­sa­tions: iden­ti­ty, appre­ci­a­tion, and affil­i­a­tion.

“The moment your iden­ti­ty gets hooked in these con­flicts,” Shapiro says, “all of a sud­den your emo­tions become a hun­dred times more pow­er­ful” — and the debate at hand becomes a hun­dred times less tractable. You there­fore must “know who you are and what you stand for,” the “val­ues and beliefs” dri­ving you to argue for your par­tic­u­lar posi­tion.

Ide­al­ly, you’ll also put some effort toward find­ing out the same things about your oppo­nent, or rather your inter­locu­tor. This is where appre­ci­a­tion comes in. Shapiro’s advice: “When you’re in the midst of the con­flict, don’t talk. Take the first ten min­utes to con­scious­ly lis­ten to the oth­er side. What’s the val­ue behind their per­spec­tive? What’s the log­ic, the ratio­nale?”

This allows you to assess the “emo­tion­al con­nec­tion” between your­self and the oth­er per­son. The trick is to “turn that oth­er per­son from an adver­sary into a part­ner” by fram­ing the con­ver­sa­tion as not a con­flict but as “fac­ing a shared prob­lem,” not least by ask­ing their advice on how to solve it. You can learn more about Shapiro’s con­cept of “inter­est-based nego­ti­a­tion” in this oth­er short Big Think video, and much more about his prin­ci­ples of argu­men­ta­tion in his talk at Google just above. In it, he breaks down the ele­ments of the “tribes effect” that keeps us butting heads, includ­ing our atti­tudes about taboos and our ten­den­cy toward iden­ti­ty pol­i­tics. And all of this is espe­cial­ly valu­able view­ing, of course, with the approach of that day of din­ner-table argu­men­ta­tive blood­sport known as Thanks­giv­ing.

Relat­ed con­tent:

How to Win an Argu­ment (at the U.S. Supreme Court, or Any­where Else): A Primer by Lit­i­ga­tor Neal Katyal

Lit­er­ary The­o­rist Stan­ley Fish Offers a Free Course on Rhetoric, or the Pow­er of Argu­ments

How to Argue With Kind­ness and Care: 4 Rules from Philoso­pher Daniel Den­nett

A Guide to Log­i­cal Fal­lac­i­es: The “Ad Hominem,” “Straw­man” & Oth­er Fal­lac­i­es Explained in 2‑Minute Videos

Read An Illus­trat­ed Book of Bad Argu­ments: A Fun Primer on How to Strength­en, Not Weak­en, Your Argu­ments

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Michael Pollan, Sam Harris & Others Explain How Psychedelics Can Change Your Mind

You may nev­er have tried psy­che­del­ic sub­stances. You may nev­er have had an inter­est in try­ing psy­che­del­ic sub­stances. But if you’re read­ing this, you do have a mind, and you’ve almost cer­tain­ly felt some curios­i­ty about how that mind works. As any engi­neer knows, one of the short­est routes to under­stand­ing how a machine works is to dis­rupt its nor­mal oper­a­tions. Psy­che­delics do just that for your brain, shift­ing your con­scious­ness into a new per­spec­tive that can offer insights into your very per­cep­tions of real­i­ty. Or at least they do it in the view of Michael Pol­lan, Sam Har­ris, Jacob Sil­va, Ben Goertzel, and Matthew John­son.

The more famil­iar you are with cur­rent psy­che­delics research, the more of those names you’ll know. Pol­lan, who made his name writ­ing about food, stars in the Big Think video above about the sci­en­tif­ic renais­sance of mind-alter­ing drugs. “The brain is a hier­ar­chi­cal sys­tem, and the default mode net­work appears to be at the top,” he explains. That net­work is “the orches­tra con­duc­tor or cor­po­rate exec­u­tive. You take that out of the pic­ture, and sud­den­ly you have this upris­ing from oth­er parts of the brain and you have net­works that don’t ordi­nar­i­ly com­mu­ni­cate with one anoth­er sud­den­ly strik­ing up con­ver­sa­tions.”

Psy­che­del­ic sub­stances do this, mean­ing that when they’re in use, “you might have the visu­al cor­tex talk­ing to the audi­to­ry sys­tem, and sud­den­ly you’re see­ing music.” Any music-lover would feel at least some desire for the same expe­ri­ence. And even those with­out any inter­est in music would sure­ly like to enjoy for them­selves what Sam Har­ris describes feel­ing dur­ing one of his own psy­che­del­ic expe­ri­ences: “There was a whole veneer of fear, frankly, that I did­n’t know was there that got stripped away,” leav­ing a “naked aware­ness of the present moment.”

This may sound sim­i­lar to the kind of state com­mon­ly ascribed to inten­sive med­i­ta­tion, and indeed, Har­ris — him­self a prac­ti­tion­er and advo­cate of med­i­ta­tive prac­tice — acknowl­edges it as anoth­er path to the same des­ti­na­tion. But for some peo­ple, Har­ris says, “tak­ing a drug is the only way they’re going to notice that it’s pos­si­ble to have a very dif­fer­ent expe­ri­ence of the world.” Even if we’re not so “lumpen and un-inquis­i­tive,” we still may not have seri­ous­ly con­sid­ered the range of ben­e­fits psy­che­delics could offer human­i­ty. “Many of the dis­or­ders that psy­che­delics appear to treat well are man­i­fes­ta­tions of a stuck brain,” Pol­lan says, “a mind that’s telling itself destruc­tive sto­ries like, ‘I can’t get through the day with­out a cig­a­rette,’ ‘I’m unwor­thy of love,’ ‘My work is shit.’ ”

The Unit­ed States was actu­al­ly con­duct­ing research into psy­che­del­ic drugs up until the ear­ly 1970s, when Richard Nixon’s admin­is­tra­tion made them ille­gal due to their poten­tial to sap the will of the men who were sup­posed to fight the Viet­nam War. (“He may well have been right,” Pol­lan acknowl­edges.) But now our soci­ety has found itself in a “men­tal health cri­sis,” as John­son, a psy­che­del­ic-sub­stance researcher at Johns Hop­kins, puts it in the brief explain­er just above, we’ll have to explore all pos­si­ble avenues — even pre­vi­ous­ly closed ones — in order to change our minds.

Relat­ed con­tent:

How to Use Psy­che­del­ic Drugs to Improve Men­tal Health: Michael Pollan’s New Book, How to Change Your Mind, Makes the Case

Psilo­cy­bin Could Soon Be a Legal Treat­ment for Depres­sion: Johns Hop­kins Pro­fes­sor, Roland Grif­fiths, Explains How Psilo­cy­bin Can Relieve Suf­fer­ing

Artist Draws 9 Por­traits While on LSD: Inside the 1950s Exper­i­ments to Turn LSD into a “Cre­ativ­i­ty Pill”

New LSD Research Pro­vides the First Images of the Brain on Acid, and Hints at Its Poten­tial to Pro­mote Cre­ativ­i­ty

Inside MK-Ultra, the CIA’s Secret Pro­gram That Used LSD to Achieve Mind Con­trol (1953–1973)

Aldous Hux­ley, Psy­che­delics Enthu­si­ast, Lec­tures About “the Vision­ary Expe­ri­ence” at MIT (1962)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

There Are Eight Forms of Intelligence, Not Just One: Which Apply to You?

Intel­li­gence is a fraught sub­ject of dis­cus­sion, and only becom­ing more so. Among the frame­works devel­oped safe­ly to approach it, one has gained spe­cial promi­nence: the the­o­ry cham­pi­oned by devel­op­men­tal psy­chol­o­gist Howard Gard­ner, author of the book Frames of Mind: The The­o­ry of Mul­ti­ple Intel­li­gences. And how many such intel­li­gences are there? In the Big Think video above — post­ed in 2016, 33 years after Frames of Mind — he names ten: lan­guage, log­ic and math­e­mat­ics, musi­cal, spa­tial, bod­i­ly-kines­thet­ic, inter­per­son­al, intrap­er­son­al, nat­u­ral­ist, teach­ing, and exis­ten­tial. 

Some of these may strike you as only tan­gen­tial­ly relat­ed to intel­li­gence, tra­di­tion­al­ly defined. Gard­ner has con­sid­ered this: “Peo­ple say, ‘Well, music’s a tal­ent, it’s not an intel­li­gence.’ And I say, ‘Well, why, if you’re good with words, is that an intel­li­gence, but if you’re good with tones and rhythms and tim­bres…”

Nobody, in his telling, has ever come up with a con­vinc­ing response. Hence his mis­sion to expand the def­i­n­i­tion of intel­li­gence beyond the aggre­gate mea­sure of brain­pow­er long known as the gen­er­al intel­li­gence fac­tor — or more com­mon­ly, “g fac­tor” — to encom­pass the sort of skills whose use­ful­ness we can see in the real world, away from the con­struct­ed rig­ors of psy­cho­me­t­ric tests.

“Whether there’s eight intel­li­gences or ten or twelve is less impor­tant to me than hav­ing bro­ken the monop­oly of a sin­gle intel­li­gence, which sort of labels you for all time,” says Gard­ner. You can see eight of his intel­li­gences bro­ken down in more detail — and per­haps even iden­ti­fy your own strongest suit — in the Prac­ti­cal Psy­chol­o­gy video just above. Gard­ner also express­es opti­mism about our abil­i­ty to devel­op dif­fer­ent intel­li­gences: you can choose to con­cen­trate on a spe­cif­ic one, but “if you want to be a jack of all trades and be very well-round­ed, then you’re prob­a­bly going to want to nur­ture the intel­li­gences which aren’t that strong.” What­ev­er your own view on mul­ti­ple intel­li­gences, don’t for­get how the old say­ing orig­i­nal­ly went in full: “Jack of all trades, mas­ter of none, though often bet­ter than a mas­ter of one.”

Relat­ed con­tent:

The Secret to High Per­for­mance and Ful­fil­ment: Psy­chol­o­gist Daniel Gole­man Explains the Pow­er of Focus

How Read­ing Increas­es Your Emo­tion­al Intel­li­gence & Brain Func­tion: The Find­ings of Recent Sci­en­tif­ic Stud­ies

Why You Do Your Best Think­ing In The Show­er: Cre­ativ­i­ty & the “Incu­ba­tion Peri­od”

You Don’t “Find” Your Pas­sion in Life, You Active­ly Devel­op It, Explains Psy­chol­o­gist Car­ol Dweck, The­o­rist of the “Growth Mind­set”

Why Incom­pe­tent Peo­ple Think They’re Amaz­ing: An Ani­mat­ed Les­son from David Dun­ning (of the Famous “Dun­ning-Kruger Effect”)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Doctors in Brussels Can Now Prescribe Museum Visits as Treatments for Stress, Anxiety & Depression

Image by Tomás Fano, via Wiki­me­dia Com­mons

When COVID-19 was fast spread­ing across the world, we fea­tured ways to vis­it a vari­ety of cul­tur­al insti­tu­tions with­out leav­ing home here on Open Cul­ture. Lo those two and a half years ago, online muse­um-going seemed like the health­i­est option. Now, with pan­dem­ic-relat­ed restric­tions being loos­ened and even scrapped all over the world, the time has come to get back out there, or rather in there, spend­ing time at one’s favorite cul­tur­al insti­tu­tions. Indeed, a trip to the muse­um is just what the doc­tor ordered — in Brus­sels, lit­er­al­ly.

“Start­ing this month, doc­tors at the Brug­mann Hos­pi­tal, one of Brus­sels’ largest health cen­ters, are able to pre­scribe their patients vis­its to a num­ber of cul­tur­al insti­tu­tions man­aged by the city” as part of treat­ments for “stress, anx­i­ety and depres­sion.” So reports Smithsonian.com’s Mol­ly Enk­ing, adding that “those with a pre­scrip­tion for free entrance can tour ancient under­ground path­ways in the Sew­er Muse­um, check out tex­tiles from the 1500s at the Fash­ion and Lace Muse­um, or stroll through the gal­leries at the CENTRALE con­tem­po­rary art cen­ter, among oth­er activ­i­ties.”

They can also enjoy the Man­neken Pis Wardrobe, a muse­um show­cas­ing the thou­sand dif­fer­ent out­fits of the epony­mous uri­nat­ing stat­ue, a sym­bol of Brus­sels for cen­turies now. See­ing as Man­neken Pis “has brought a smile to the face of count­less tourists from around the world,” writes Politi­co’s Ana Fota, it makes sense to see if he can do the same for those most in need of it. As Fota quotes Brug­mann Uni­ver­si­ty Hos­pi­tal psy­chi­a­trist Vin­cent Lusty­gi­er as say­ing when asked how a place like the Sew­er Muse­um can help the depressed, “Why not try? We are going to test it and see.”

The eval­u­a­tion should come in six months, the declared peri­od of this “pilot pro­gram” that has grant­ed muse­um vis­its the sta­tus of psy­cho­log­i­cal treat­ments. Inspired by a sim­i­lar pol­i­cy imple­ment­ed in Mon­tre­al back in 2018, it does have a fair bit of research behind it. As the Guardian’s Jen­nifer Rankin reports, “a review by the World Health Orga­ni­za­tion in 2019 con­clud­ed that arts could help peo­ple expe­ri­enc­ing men­tal ill­ness­es and urged greater col­lab­o­ra­tion between cul­ture and pub­lic health pro­fes­sion­als.” The def­i­n­i­tion of cul­ture here could expand well beyond muse­ums: sure­ly there’s also research to do on, say, the unde­ni­able ther­a­peu­tic val­ue of a good plate of moules-frites.

Relat­ed con­tent:

British Doc­tors To Pre­scribe Arts & Cul­ture to Patients: “The Arts Are Essen­tial to our Health and Well­be­ing”

New Study: Immers­ing Your­self in Art, Music & Nature Might Reduce Inflam­ma­tion & Increase Life Expectan­cy

Why Med Schools Are Requir­ing Stu­dents to Take Art Class­es, and How It Makes Med Stu­dents Bet­ter Doc­tors

Your Brain on Art: The Emerg­ing Sci­ence of Neu­roaes­thet­ics Probes What Art Does to Our Brains

Alain de Bot­ton Shows How Art Can Answer Life’s Big Ques­tions in Art as Ther­a­py

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Simone de Beauvoir’s Philosophy on Finding Meaning in Old Age

Image via Wiki­me­dia Com­mons

In the leg­end of the Bud­dha, prince Sid­dhartha encoun­ters the poor souls out­side his palace walls and sees, for the first time, the human con­di­tion: debil­i­tat­ing ill­ness, aging, death. He is shocked. As Simone de Beau­voir para­phras­es in The Com­ing of Age, her ground­break­ing study of the depre­da­tions of grow­ing old, Sid­dhartha won­ders, “What is the use of plea­sures and delights, since I myself am the future dwelling-place of old age?” 

Rather than deny his knowl­edge of suf­fer­ing, the Bud­dha fol­lowed its log­ic to the end. “In this,” de Beau­voir writes iron­i­cal­ly, “he dif­fered from the rest of mankind… being born to save human­i­ty.” We are most­ly out to save our­selves – or our stub­born ideas of who we should be. The more wealth and pow­er we have, the eas­i­er it may be to fight the trans­for­ma­tions of age…. Until we can­not, since “grow­ing, ripen­ing, aging, dying – the pass­ing of time is pre­des­tined.”

When she began to write about her own aging, de Beau­voir was besieged, she says, by “great num­bers of peo­ple, par­tic­u­lar­ly old peo­ple [who] told me, kind­ly or angri­ly but always at great length and again and again, that old age sim­ply did not exist!” The hun­dreds and thou­sands of dol­lars spent to fight nature’s effect on our appear­ance only serves to “pro­long,” she writes, our “dying youth.”

Obses­sions with cos­met­ics and cos­met­ic surgery come from an ageism imposed from with­out by what schol­ar Kath­leen Wood­ward calls “the youth­ful struc­ture of the look” — a harsh gaze that turns the old into “The Oth­er.” The aged are sub­ject to a “stig­ma­tiz­ing social judg­ment, made worse by our inter­nal­iza­tion of it.” Ram Dass sum­ma­rized the con­di­tion in 2019 by say­ing we live in “a very cru­el cul­ture” — an “aging soci­ety… with a youth mythol­o­gy.”

The con­tra­dic­tions can be stark. Many of Ram Dass’ gen­er­a­tion have become valu­able fod­der in mar­ket­ing and pol­i­tics for their reli­a­bil­i­ty as vot­ers or con­sumers, a major shift since 1972. But, for all the focus on baby boomers as a hat­ed or a use­ful demo­graph­ic, they are large­ly invis­i­ble out­side of a cer­tain wealthy class. Old age in the West is no less fraught with eco­nom­ic and social pre­car­i­ty than when de Beau­voir wrote. 

De Beau­voir mov­ing­ly describes con­di­tions that were briefly evi­dent in the media dur­ing the worst of the pan­dem­ic – the iso­la­tion, fear, and mar­gin­al­iza­tion that old­er peo­ple face, espe­cial­ly those with­out means. “The pres­ence of mon­ey can­not always alle­vi­ate” the pains of aging, wrote Eliz­a­beth Hard­wick in her 1972 review of de Beauvoir’s book in trans­la­tion. “Its absence is a cer­tain cat­a­stro­phe.”

The prob­lem, de Beau­voir point­ed out, is that old age is almost syn­ony­mous with pover­ty. The elder­ly are deemed unpro­duc­tive, unprof­itable, a bur­den on the state and fam­i­ly. She quotes a Cam­bridge anthro­pol­o­gist, Dr. Leach, who stat­ed at a con­fer­ence, “in effect, ‘In a chang­ing world, where machines have a very short run of life, men must not be used too long. Every­one over fifty-five should be scrapped.’” 

The sen­ti­ment, expressed in 1968, sounds not unlike a phrase bandied around by busi­ness ana­lysts thanks to Erik Brynjolkfsson’s call for human beings to “race with the machines.” It is, even­tu­al­ly, a race every­one los­es. And the push for prof­itabil­i­ty over human flour­ish­ing comes back to haunt us all. 

We car­ry this ostracism so far that we even reach the point of turn­ing it against our­selves: for in the old per­son that we must become, we refuse to rec­og­nize our­selves.” 

De Beauvoir’s response to the wide­spread cul­tur­al denial of aging was to write the first full-length philo­soph­i­cal study of aging in exis­tence, “to break the con­spir­a­cy of silence,” she pro­claimed. First pub­lished as La vieil­lesse in 1970, the book dared tread where no schol­ar or thinker had, as Wood­ward writes in a 2016 re-appraisal: 

The Com­ing of Age is the inau­gur­al and inim­itable study of the scan­dalous treat­ment of aging and the elder­ly in today’s cap­i­tal­ist soci­eties…. There was no estab­lished method or mod­el for the study of aging. Beau­voir had to invent a way to pur­sue this enor­mous sub­ject. What did she do? …. She sur­veyed and syn­the­sized what she had found in mul­ti­ple domains, includ­ing biol­o­gy, anthro­pol­o­gy, phi­los­o­phy, and the his­tor­i­cal and cul­tur­al record, draw­ing it all togeth­er to argue with no holds barred that the elder­ly are not only mar­gin­al­ized in con­tem­po­rary cap­i­tal­ist soci­eties, they are dehu­man­ized.

The book is just as rel­e­vant in its major points, argues pro­fes­sor of phi­los­o­phy Tove Pet­tersen, despite some sweep­ing gen­er­al­iza­tions that may not hold up now or didn’t then. But the exclu­sions suf­fered by aging women in cap­i­tal­ist soci­eties are still espe­cial­ly cru­el, as the philoso­pher argued. Women are still stig­ma­tized for their desires after menopause and cease­less­ly judged on their appear­ance at all times.

De Beauvoir’s study has been com­pared to the exhaus­tive work of Michel Fou­cault, who exca­vat­ed such human con­di­tions as mad­ness, sex­u­al­i­ty, and pun­ish­ment. And like his stud­ies, it can feel claus­tro­pho­bic. Is there any way out of being Oth­ered, pushed aside, and ignored by the next gen­er­a­tion as we age? “Beau­voir claims that the oppressed are not always just pas­sive vic­tims,” says Pet­tersen, “and that not all oppres­sion is total.” 

We may be con­di­tioned to see aging peo­ple as no longer use­ful or desir­able, and to see our­selves that way as we age. But to whol­ly accept the log­ic of this judg­ment is to allow old age to become a “par­o­dy” of youth, writes de Beau­voir, as we chase after the past in mis­guid­ed efforts to reclaim lost social sta­tus. We must resist the back­ward look that a youth-obsessed cul­ture encour­ages by allow­ing our­selves to become some­thing else, with a focus turned out­ward toward a future we won’t see.

As an old Zen mas­ter once point­ed out, the leaves don’t go back on the tree. The leaves in fall and the tree in win­ter, how­ev­er, are things of beau­ty and promise:

There is only one solu­tion if old age is not to be an absurd par­o­dy of our for­mer life, and that is to go on pur­su­ing ends that give our exis­tence a mean­ing — devo­tion to indi­vid­u­als, to groups or to caus­es, social, polit­i­cal, intel­lec­tu­al or cre­ative work… In old age we should wish still to have pas­sions strong enough to pre­vent us turn­ing in on our­selves. One’s life has val­ue so long as one attrib­ut­es val­ue to the life of oth­ers, by means of love, friend­ship, indig­na­tion, com­pas­sion.

Bor­row de Beauvoir’s The Com­ing of Age from the Inter­net Archive and read it online for free. Or pur­chase a copy of your own.

via The Mar­gin­a­lian

Relat­ed Con­tent:

Ram Dass (RIP) Offers Wis­dom on Con­fronting Aging and Dying

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Inter­ests Grad­u­al­ly Wider and More Imper­son­al”

Life Lessons From 100-Year-Olds: Time­less Advice in a Short Film

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

Dur­ing the first sum­mer of the COVID-19 pan­dem­ic, nurs­ing home deaths attrib­uted to Alzheimer’s dis­ease and demen­tia increased by more than 20 per­cent, owing to such fac­tors as chron­ic staffing short­ages and a ban on out­side vis­i­tors.

As DeAnn Wal­ters, direc­tor of clin­i­cal affairs for the Cal­i­for­nia Asso­ci­a­tion of Health Facil­i­ties, told Politi­co:

We’re try­ing to be sup­port­er, social work­er, care­giv­er, friend and house­keep­ing for the res­i­dent. It’s putting a lot of pres­sure on the care­givers and the oper­a­tion of the facil­i­ty to make sure every­one has what they need. Before the pan­dem­ic we couldn’t even get socks on peo­ple and you’d see them walk­ing around bare­foot.

Not the vision any of us would choose for our parent’s gold­en years, or our own.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15. 

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies. 

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today. 

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed. 

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

How to Get into a Creative “Flow State”: A Short Masterclass

Is “flow state” the new mind­ful­ness? The phrase has gained a lot of cur­ren­cy late­ly. You may have heard it spo­ken of in rar­i­fied terms that sound like you have to be a full-time artist, pro­fes­sion­al ath­lete, or Albert Ein­stein to access it. On the oth­er hand, we have award-win­ning jour­nal­ist, human per­for­mance expert, and Flow Research Col­lec­tive founder Steven Kotler explain­ing in a video that we fea­tured recent­ly how to achieve a flow state on com­mand. So, does flow require a lit­tle or a lot of us? It requires, first and fore­most, a shift in con­scious­ness.

In the field of pos­i­tive psy­chol­o­gy, flow is most asso­ci­at­ed with the­o­rist Mihaly Csik­szent­mi­ha­lyi, whose Cre­ativ­i­ty: Flow the Psy­chol­o­gy of Dis­cov­ery and Inven­tion pro­vid­ed key con­tem­po­rary insights into the idea. For Csik­szent­mi­ha­lyi, direct­ing our activ­i­ty toward mate­r­i­al notions of secu­ri­ty sets us up for dis­ap­point­ment. Flow states are best under­stood as actu­al­ized cre­ativ­i­ty we can man­i­fest in almost any con­di­tions: we can be “hap­py, or mis­er­able, regard­less of what is actu­al­ly hap­pen­ing ‘out­side,’ just by chang­ing the con­tents of con­scious­ness,” he said.

For Taoists, flow means accord­ing with the nature of things as they are, which takes a lot of keep­ing still and let­ting be. Goethe used the phrase “effort­less effort” to describe cre­ative flow. Kotler’s def­i­n­i­tion is a bit more oper­a­tional: Flow, he says in his Mind­val­ley talk above, is an “opti­mal­ized state of con­scious­ness where we feel our best and we per­form our best.” One thing all notions of flow seem to share is a belief in the impor­tance of what Kotler calls “non-time,” or what the Taoist calls “the doing of non-doing,” a plea­sur­able rest­ing state with­out dis­trac­tion. (Kotler takes his “non-time” between 4 and 7:30 in the morn­ing.)

Kotler him­self arrived at the flow state “through an unusu­al door” — which he illus­trates in his talk with an MRI of a skull in pro­file and list titled “The Cost of Doing Busi­ness.” For an ambi­tious free­lance jour­nal­ist, that meant “2 frac­tured kneecaps, 2 shat­tered arms, 1 snapped wrist, 2 man­gled ankles,” and the list goes on (includ­ing 5 con­cus­sions): a descrip­tion of injuries incurred while fol­low­ing extreme ath­letes around the world. What he saw, he says, were peo­ple who had every­thing going against them — lit­tle edu­ca­tion, lit­tle nat­ur­al abil­i­ty, and his­to­ries of “destroyed homes.”

The ath­letes he fol­lowed were trau­ma­tized peo­ple who would not nec­es­sar­i­ly be can­di­dates for world-chang­ing inno­va­tion. Yet here they were, “extend­ing the lim­its of kines­thet­ic pos­si­bil­i­ty” — doing the pre­vi­ous­ly impos­si­ble by achiev­ing flow states. Kotler’s descrip­tions of flow are often very Yang, we might say, focus­ing on “peak per­for­mance” and favor­ing sports exam­ples. But his claims for flow also sound like deeply heal­ing med­i­cine. He talks about “trig­ger­ing” flow states to “over­come PTSD, addic­tion, and heart­break.” Like Csik­szent­mi­ha­lyi, he saw first­hand how flow states can heal trau­ma.

We can achieve this “altered state of con­scious­ness” by surf­ing or sky­div­ing. We can also achieve it while solv­ing equa­tions, trans­lat­ing for­eign lan­guages, or knit­ting scarves. As Csik­szent­mi­ha­lyi points out, it is not the con­tent of an expe­ri­ence — or the expense in air­line tick­ets and bro­ken bones — that mat­ters so much as our state of absorp­tion in activ­i­ties we love and prac­tice reg­u­lar­ly, which take us away from thoughts about our ever-present prob­lems and open up the space for pos­si­bil­i­ty.

Relat­ed Con­tent:

How to Enter a ‘Flow State’ on Com­mand: Peak Per­for­mance Mind Hack Explained in 7 Min­utes

Albert Ein­stein Tells His Son The Key to Learn­ing & Hap­pi­ness is Los­ing Your­self in Cre­ativ­i­ty (or “Find­ing Flow”)

Cre­ativ­i­ty, Not Mon­ey, is the Key to Hap­pi­ness: Dis­cov­er Psy­chol­o­gist Mihaly Csikszentmihaly’s The­o­ry of “Flow”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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