Take Harvard’s Introductory Course on Buddhism, One of Five World Religions Classes Offered Free Online

A friend of mine describes her child­hood as, in part, resem­bling a real-world com­par­a­tive reli­gions course. Her broad-mind­ed moth­er encour­aged her to choose her own reli­gious iden­ti­ty, or none at all. This required her to do inde­pen­dent research, not only in libraries, but in the church­es, mosques, syn­a­gogues, and tem­ples of an unusu­al­ly reli­gious­ly diverse group of friends and acquain­tances. It’s an expe­ri­ence that dif­fers from that of most peo­ple, and one not with­out its own pressures—how does one know what to believe with­out an author­i­ty fig­ure to dic­tate, many may won­der?

She did just fine, acquir­ing con­sid­er­able under­stand­ing of world reli­gions while her­self set­tling on a Bud­dhist path, the only one of the big five, it seems, that encour­ages peo­ple to try out spir­i­tu­al meth­ods for them­selves and deter­mine what seems true or not. At least the Bud­dha sup­pos­ed­ly rec­om­mend­ed this in one “Sut­ta” (or “sutra”)—an ancient form of writ­ing prac­ticed by ear­ly Indi­an philo­soph­i­cal schools and a word whose mean­ing takes on a very mod­ern res­o­nance for 21st cen­tu­ry dig­i­tal read­ers: “thread.”

In the “Kala­ma Sut­ta,” which one trans­la­tor describes as “The Buddha’s Char­ter of Free Inquiry,” the reli­gious founder and for­mer prince attempts to set­tle reli­gious dis­putes by explain­ing to some per­plexed vil­lagers that one must use one’s own moral and intel­lec­tu­al rea­son­ing to find the truth. It’s a dis­course that cap­tures the Socrat­ic style of many Bud­dhist texts, and a famous one for West­ern­ers for obvi­ous rea­sons, but to say that it is rep­re­sen­ta­tive of all kinds of Bud­dhism would be myopic.

Bud­dhist scrip­tures “num­ber in the thou­sands,” says Pro­fes­sor Charles Hal­lisey of Har­vard Divin­i­ty School, mak­ing their study a hum­bling life­long activ­i­ty that can nev­er be exhaust­ed. “What you have is a dif­fer­ent phe­nom­e­non in which no one can ever say, ‘I know it all.’” Pro­fes­sor Hal­lisey leads a new online course from Harvard’s edX, which you can audit for free, called “Bud­dhism through its Scrip­tures.” The course looks at dis­tinc­tive prop­er­ties of this world reli­gion through sev­er­al impor­tant texts, his­tor­i­cal con­text, and com­men­tary from notable schol­ars like Thanis­saro Bhikkhu.

You can reg­is­ter now for Pro­fes­sor Hallisey’s fas­ci­nat­ing sur­vey course on Bud­dhist scrip­tures here. “Bud­dhism through its Scrip­tures” is one of five such rig­or­ous, yet high­ly acces­si­ble cours­es offered by edX, under the umbrel­la pro­gram “Reli­gious Lit­er­a­cy: Tra­di­tions and Scrip­tures” (see an intro­duc­to­ry video above), which offers stu­dents and spir­i­tu­al seek­ers a sym­pa­thet­ic yet schol­ar­ly overview of each of the largest world reli­gions: Chris­tian­i­tyIslamJudaismHin­duism  and Bud­dhism. These cours­es are designed and taught by accom­plished Har­vard pro­fes­sors, and they intro­duce stu­dents to his­tor­i­cal, the­o­log­i­cal, soci­o­log­i­cal, cul­tur­al, and tex­tu­al issues with­in each tra­di­tion.

The approach of these cours­es is summed up by Reli­gious Lit­er­a­cy Project Direc­tor Diane L. Moore in a doc­u­ment called “Our Method.” Reli­gious schol­ars, she writes, rec­og­nize “the valid­i­ty of nor­ma­tive the­o­log­i­cal asser­tions with­out equat­ing them with uni­ver­sal truths about the tra­di­tion itself.” One can study reli­gions with a crit­i­cal, yet char­i­ta­ble, eye, allow­ing them to speak for them­selves while remain­ing skep­ti­cal of their claims, and while acknowl­edg­ing their “full range of agency from the heinous to the hero­ic.” In his intro­duc­to­ry video lec­tures, Pro­fes­sor Hal­lisey admits this isn’t always easy.

It almost goes with­out say­ing, as he does say, that “con­ver­sa­tions about reli­gious mat­ters can be con­tentious, even painful—sometimes intense­ly so.” But like the best reli­gious teach­ers, Hal­lisey urges his stu­dents to think for them­selves, and to place the study of reli­gion “firm­ly in the Human­i­ties,” a dis­ci­pline in which “we not only… learn about oth­er men and women, but also… learn about our­selves…. When we look back at what has hap­pened to us, we can say that we ‘have grown.’” We can study some or all of the world reli­gions and have this expe­ri­ence, even if we end up adopt­ing none of them.

Sign up to take “Bud­dhism and its Scrip­tures” here, either as a free audit­ed course or for a Ver­i­fied Cer­tifi­cate for $50.

This course will be added to our col­lec­tion of Free Reli­gion Cours­es, a sub­set of our larg­er col­lec­tion 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

Relat­ed Con­tent:

The Dalai Lama’s Intro­duc­tion to Bud­dhism

Bud­dhism 101: A Short Intro­duc­to­ry Lec­ture by Jorge Luis Borges

Free Online Reli­gion Cours­es 

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

1,600 Occult Books Now Digitized & Put Online, Thanks to the Ritman Library and Da Vinci Code Author Dan Brown

Back in Decem­ber we brought you some excit­ing news. Thanks to a gen­er­ous dona­tion from Da Vin­ci Code author Dan Brown, Amsterdam’s Rit­man Library—a siz­able col­lec­tion of pre-1900 books on alche­my, astrol­o­gy, mag­ic, and oth­er occult subjects—has been dig­i­tiz­ing thou­sands of its rare texts under a dig­i­tal edu­ca­tion project cheek­i­ly called “Her­met­i­cal­ly Open.” We are now pleased to report, less than two months lat­er, that the first 1,617 books from the Rit­man project have come avail­able in their online read­ing room. The site is still in beta, so to speak; in their Face­book announce­ment, the Rit­man admits they are “still improv­ing the whole pre­sen­ta­tion,” which is a bit clunky at the moment. But for fans and stu­dents of this lit­er­a­ture, a lit­tle incon­ve­nience is a small price to pay for full access to hun­dreds of rare occult texts.

Vis­i­tors should be aware that these books are writ­ten in sev­er­al dif­fer­ent Euro­pean lan­guages. Latin, the schol­ar­ly lan­guage of Europe through­out the Medieval and Ear­ly Mod­ern peri­ods, pre­dom­i­nates, and it’s a pecu­liar Latin at that, laden with jar­gon and alchem­i­cal ter­mi­nol­o­gy. Oth­er books appear in Ger­man, Dutch, and French. Read­ers of some or all of these lan­guages will of course have an eas­i­er time than mono­lin­gual Eng­lish speak­ers, but there is still much to offer those vis­i­tors as well.

In addi­tion to the plea­sure of pag­ing through an old rare book, even vir­tu­al­ly, Eng­lish speak­ers can quick­ly find a col­lec­tion of read­able books by click­ing on the “Place of Pub­li­ca­tion” search fil­ter and select­ing Cam­bridge or Lon­don, from which come such notable works as The Man-Mouse Takin in a Trap, and tortur’d to death for gnaw­ing the Mar­gins of Euge­nius Phi­lalethes, by Thomas Vaughn, pub­lished in 1650.

The lan­guage is archaic—full of quirky spellings and uses of the “long s”—and the con­tent is bizarre. Those famil­iar with this type of writ­ing, whether through his­tor­i­cal study or the work of more recent inter­preters like Aleis­ter Crow­ley or Madame Blavatsky, will rec­og­nize the many for­mu­las: The trac­ing of mag­i­cal cor­re­spon­dences between flo­ra, fau­na, and astro­nom­i­cal phe­nom­e­na; the care­ful pars­ing of names; astrol­o­gy and lengthy lin­guis­tic ety­molo­gies; numero­log­i­cal dis­cours­es and philo­soph­i­cal poet­ry; ear­ly psy­chol­o­gy and per­son­al­i­ty typ­ing; cryp­tic, cod­ed mythol­o­gy and med­ical pro­ce­dures. Although we’ve grown accus­tomed through pop­u­lar media to think­ing of mag­i­cal books as cook­books, full of recipes and incan­ta­tions, the real­i­ty is far dif­fer­ent.

Encoun­ter­ing the vast and strange trea­sures in the online library, one thinks of the type of the magi­cian rep­re­sent­ed in Goethe’s Faust, holed up in his study,

Where even the wel­come day­light strains
But duski­ly through the paint­ed panes.
Hemmed in by many a top­pling heap
Of books worm-eat­en, gray with dust,
Which to the vault­ed ceil­ing creep

The library doesn’t only con­tain occult books. Like the weary schol­ar Faust, alchemists of old “stud­ied now Phi­los­o­phy / And Jurispru­dence, Med­i­cine,— / And even, alas! The­ol­o­gy.” Click on Cam­bridge as the place of pub­li­ca­tion and you’ll find the work above by Hen­ry More, “one of the cel­e­brat­ed ‘Cam­bridge Pla­ton­ists,’” the Lin­da Hall Library notes, “who flour­ished in mid-17th-cen­tu­ry and did their best to rec­on­cile Pla­to with Chris­tian­i­ty and the mechan­i­cal phi­los­o­phy that was begin­ning to make inroads into British nat­ur­al phi­los­o­phy.” Those who study Euro­pean intel­lec­tu­al his­to­ry know well that More’s pres­ence in this col­lec­tion is no anom­aly. For a few hun­dred years, it was dif­fi­cult, if not impos­si­ble, to sep­a­rate the pur­suits of the­ol­o­gy, phi­los­o­phy, med­i­cine, and sci­ence (or “nat­ur­al phi­los­o­phy”) from those of alche­my and astrol­o­gy. (Isaac New­ton is a famous exam­ple of a mathematician/scientist/alchemist/believer in strange apoc­a­lyp­tic pre­dic­tions.)

Giv­en the Ritman’s alacrity and eager­ness to pub­lish this first batch of texts, even as it works to smooth out its inter­face, we’ll like­ly see many hun­dreds more books become avail­able in the next month or so. For updates, fol­low the Rit­man Library and The Embassy of the Free Mind—Dan Brown’s own Dutch library of rare occult books—on Face­book.

Enter the Rit­man’s new dig­i­tal col­lec­tion of occult texts here.

Relat­ed Con­tent:

3,500 Occult Man­u­scripts Will Be Dig­i­tized & Made Freely Avail­able Online, Thanks to Da Vin­ci Code Author Dan Brown

Isaac Newton’s Recipe for the Myth­i­cal ‘Philosopher’s Stone’ Is Being Dig­i­tized & Put Online (Along with His Oth­er Alche­my Man­u­scripts)

Aleis­ter Crow­ley Reads Occult Poet­ry in the Only Known Record­ings of His Voice (1920)

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

A YouTube Channel Completely Devoted to Medieval Sacred Music: Hear Gregorian Chant, Byzantine Chant & More

The artists of medieval Europe, at least accord­ing to the impres­sion we get in his­to­ry class, gave far less con­sid­er­a­tion to the world around them than the world above. His­to­ri­ans argue about how much that gen­er­al atti­tude hin­dered the improve­ment of the human lot dur­ing those ten cen­turies or so, but even we denizens of the 21st cen­tu­ry can feel that the imag­i­na­tions of the Mid­dle Ages did tap into some­thing res­o­nant — and in the domain of music quite lit­er­al­ly res­o­nant, since the sacred songs of that time still cre­ate a prop­er­ly oth­er­world­ly son­ic atmos­phere when they echo through cathe­drals.

If you don’t hap­pen to live near a cathe­dral, you can expe­ri­ence some­thing of that atmos­phere through your head­phones any­where you hap­pen to be with Cal­lix­tus, a chan­nel on the not nor­mal­ly sacred space of Youtube. “Per­haps named in hon­or of either Pope Cal­lis­tus or Xan­oth­opou­los Cal­lis­tus, Patri­arch of Con­stan­tino­ple,” writes Catholic web site Aleteia’s Daniel Esparza, it offers “an impres­sive col­lec­tion of sacred music, most­ly medieval, includ­ing choral works belong­ing to both West­ern Chris­tian­i­ty and the East­ern tra­di­tion.”

Cal­lix­tus’ playlist includes such endur­ing “hits” of these tra­di­tions as the Gre­go­ri­an chant “Invi­ta­to­ri­um: Deum Verum,” the Byzan­tine chant “Δεύτε λαοί” (“Come Ye Peo­ples”), and the mul­ti-part Medieval Chant of the Tem­plars.

How did this still-haunt­ing style of music come about? Accord­ing to for­mer Talk­ing Heads front­man David Byrne, who laid out these ideas in a pop­u­lar TED Talk, it evolved along­side the hous­es of wor­ship them­selves, the archi­tec­ture shap­ing the music and the music shap­ing the archi­tec­ture: “In a goth­ic cathe­dral, this kind of music is per­fect,” says Byrne. “It does­n’t change key, the notes are long, there’s almost no rhythm what­so­ev­er, and the room flat­ters the music. It actu­al­ly improves it.” So famil­iar­ize your­self with all this sacred music through Cal­lix­tus, but as soon as you get the chance, hie thee to a goth­ic cathe­dral: no mat­ter your reli­gious sen­si­bil­i­ties, it will cer­tain­ly enrich your aes­thet­ic ones.

via Aleteia and @dark_shark

Relat­ed Con­tent:

David Byrne: How Archi­tec­ture Helped Music Evolve

The His­to­ry of Clas­si­cal Music in 1200 Tracks: From Gre­go­ri­an Chant to Górec­ki (100 Hours of Audio)

Hear What Homer’s Odyssey Sound­ed Like When Sung in the Orig­i­nal Ancient Greek

What Ancient Greek Music Sound­ed Like: Hear a Recon­struc­tion That is ‘100% Accu­rate’

Lis­ten to the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

Hear the Hagia Sophia’s Awe-Inspir­ing Acoustics Get Recre­at­ed with Com­put­er Sim­u­la­tions, and Let Your­self Get Trans­port­ed Back to the Mid­dle Ages

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

Celebrate the Women’s March with 24 Goddess GIFs Created by Animator Nina Paley: They’re Free to Download and Remix

As mil­lions of women, men, and friends beyond the bina­ry gear up for Wom­en’s March events around the world this week­end, we can’t help but draw strength from the Venus of Wil­len­dorf in Graph­ics Inter­change For­mat, above.

Like the pussy hats that became the most vis­i­ble sym­bol of last year’s march, there’s a strong ele­ment of humor at play here.

Also respect for the female form.

As Dr. Bryan Zyg­mont notes in his Khan Acad­e­my essay on the Venus of Wil­len­dorf, her exis­tence is evi­dence that “nomadic peo­ple liv­ing almost 25,000 years ago cared about mak­ing objects beau­ti­ful. And … that these Pale­olith­ic peo­ple had an aware­ness of the impor­tance of the women.”

Ani­ma­tor Nina Paley has tak­en up our Pale­olith­ic ances­tors’ baton by cre­at­ing two dozen ear­ly god­dess GIFs, includ­ing the Venus.

As fur­ther proof that sis­ter­hood is pow­er­ful, Paley is shar­ing her unashamed­ly boun­cy pan­theon with the pub­lic. Vis­it her blog to down­load all 24 indi­vid­ual god­dess GIFs. Dis­sem­i­nate them wide­ly. Use them for good! No per­mis­sion need­ed.

Paley is no stranger to god­dess­es, hav­ing pre­vi­ous­ly placed the divine hero­ine of the Ramayana front and cen­ter in her semi-auto­bi­o­graph­i­cal fea­ture length ani­ma­tion, Sita Sings the Blues.

She’s also incred­i­bly famil­iar with rights issues, fol­low­ing mas­sive com­pli­ca­tions with some vin­tage record­ings her Bet­ty Boop-ish Sita lip-synchs in the film. (She had pre­vi­ous­ly believed them to be in the pub­lic domain.) Unable to pay the huge sum the copy­right hold­ers demand­ed to license the tunes, Paley ulti­mate­ly decid­ed to relin­quish all legal claims to her own film, plac­ing Sita Sings the Blues in the pub­lic domain, to be freely shared, exhib­it­ed, or even remixed.

If Paley’s the poster child for copy­right issues she’s also a shin­ing exam­ple of deriv­ing pow­er from unlike­ly sources.

As she wrote on her web­site near­ly ten years ago:

My per­son­al expe­ri­ence con­firms audi­ences are gen­er­ous and want to sup­port artists. Sure­ly there’s a way for this to hap­pen with­out cen­tral­ly con­trol­ling every trans­ac­tion. The old busi­ness mod­el of coer­cion and extor­tion is fail­ing. New mod­els are emerg­ing, and I’m hap­py to be part of that. But we’re still mak­ing this up as we go along. You are free to make mon­ey with the free con­tent of Sita Sings the Blues, and you are free to share mon­ey with me. Peo­ple have been mak­ing mon­ey in Free Soft­ware for years; it’s time for Free Cul­ture to fol­low. I look for­ward to your inno­va­tions.

As for Paley’s own plans for her god­dess­es, they’ll be a part of her upcom­ing ani­mat­ed musi­cal, Seder-Masochism, not­ing that “all ear­ly peo­ples con­ceived the divine as female.”

Down­load Nina Paley’s God­dess GIFs here. Watch Sita Sings the Blues here. March ever onward!

Relat­ed Con­tent:

3D Scans of 7,500 Famous Sculp­tures, Stat­ues & Art­works: Down­load & 3D Print Rodin’s Thinker, Michelangelo’s David & More

How Ancient Greek Stat­ues Real­ly Looked: Research Reveals their Bold, Bright Col­ors and Pat­terns

The God­dess: A Clas­sic from the Gold­en Age of Chi­nese Cin­e­ma, Star­ring the Silent Film Icon Ruan Lingyu (1934)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Join her on Feb­ru­ary 8 for Necro­mancers of the Pub­lic Domain, when a host of New York City-based per­form­ers and musi­cians will res­ur­rect  a long for­got­ten work from 1911 as a low bud­get, vari­ety show. Fol­low her @AyunHalliday.

A Brief History of Making Deals with the Devil: Niccolò Paganini, Robert Johnson, Jimmy Page & More

When the term “witch hunt” gets thrown around in cas­es of pow­er­ful men accused of harass­ment and abuse, his­to­ri­ans every­where bang their heads against their desks. The his­to­ry of per­se­cut­ing witches—as every school­boy and girl knows from the famous Salem Trials—involves accu­sa­tions mov­ing decid­ed­ly in the oth­er direc­tion.

But we’re very famil­iar with men sup­pos­ed­ly sell­ing out to Satan, dealing—or just dueling—with the dev­il. They weren’t called witch­es for doing so, or burned at the stake. They were blues pio­neers, vir­tu­oso fid­dlers, and gui­tar gods. From the dev­il­ish­ly dash­ing Nic­colò Pagani­ni, to Robert John­son at the Cross­roads, to Jim­my Page’s black mag­ic, to “The Dev­il Went Down to Geor­gia,” to the omnipres­ence of Satan in met­al…. The dev­il “seems to have quite the inter­est in music,” notes the Poly­phon­ic video above.

Before musi­cians came to terms with the dark lord, pow­er-hun­gry schol­ars used demonolo­gy to sum­mon Lucifer­ian emis­saries like Mephistophe­les. The leg­end of Faust dates back to the late 16th cen­tu­ry and a his­tor­i­cal alchemist named Johann Georg Faust, who inspired many dra­mat­ic works, like Christo­pher Marlowe’s The Trag­i­cal His­to­ry of Doc­tor Faus­tus, Johann Goethe’s Faust, Thomas Mann’s Doc­tor Faus­tus, Mikhail Bugakov’s The Mas­ter and Mar­gari­ta, and F.W. Murnau’s 1926 silent film.

The Faust leg­end may be the stur­di­est of such sto­ries, but it is not by any means the ori­gin of the idea. Medieval Catholic saints feared the dev­il’s entice­ments con­stant­ly. Medieval occultists often saw things dif­fer­ent­ly. If we can trace the notion of women con­sort­ing with the dev­il to the Bib­li­cal Eve in the Gar­den, we find male ana­logues in the New Testament—Christ’s temp­ta­tions in the desert, Judas’s thir­ty pieces of sil­ver, the pos­sessed vagrant who sends his demons into a herd of pigs. But we might even say that God made the first deal with the dev­il, in the open­ing wager of the book of Job.

In most examples—Charlie Daniels’ tri­umphal folk tale aside—the deal usu­al­ly goes down bad­ly for the mor­tal par­ty involved, as it did for Robert John­son when the dev­il came for his due, and con­vened the mor­bid­ly fas­ci­nat­ing 27 Club. Goethe impos­es a redemp­tive hap­py end­ing onto Faust that seems to wild­ly over­com­pen­sate for the typ­i­cal fate of souls in hell’s pawn shop. Kierkegaard took the idea seri­ous­ly as a cul­tur­al myth, and wrote in Either/Or that “every notable his­tor­i­cal era will have its own Faust.”

Mod­ern-day Fausts in the pop­u­lar genre of the day, the con­spir­a­cy the­o­ry, are famous enter­tain­ers, as you can see in the unin­ten­tion­al­ly humor­ous super­cut above from a YouTube chan­nel called “End­TimeChris­t­ian.” As it hap­pens in these kinds of nar­ra­tives, the cul­tur­al trope gets tak­en far too lit­er­al­ly as a real event. The Faust leg­end shows us that mak­ing deals with the dev­il has been a lit­er­ary device for hun­dreds of years, pass­ing into pop­u­lar cul­ture, then the blues—a genre haunt­ed by hell hounds and infer­nal crossroads—and its prog­e­ny in rock and roll and hip hop.

Those who talk of sell­ing their souls might real­ly believe it, but they inher­it­ed the lan­guage from cen­turies of West­ern cul­tur­al and reli­gious tra­di­tion. Sell­ing one’s soul is a com­mon metaphor for liv­ing a car­nal life, or get­ting into bed with shady char­ac­ters for world­ly suc­cess. But it’s also a play­ful notion. (A mis­un­der­stood aspect of so much met­al is its com­ic Satan­ic overkill.) John­son him­self turned the sto­ry of sell­ing his soul into an icon­ic boast, in “Cross­roads” and “Me and the Dev­il Blues.” “Hel­lo Satan,” he says in the lat­ter tune, “I believe it’s time to go.”

Chill­ing in hind­sight, the line is the bluesman’s grim­ly casu­al acknowl­edg­ment of how life on the edge would catch up to him. But it was worth it, he also sug­gests, to become a leg­end in his own time. In the short, ani­mat­ed video above from Music Mat­ters, John­son meets the horned one, a slick oper­a­tor in a suit: “Sud­den­ly, no one could touch him.” Often when we talk these days about peo­ple sell­ing their souls, they might even­tu­al­ly end up singing, but they don’t make beau­ti­ful music. In any case, the moral of almost every ver­sion of the sto­ry is per­fect­ly clear: no mat­ter how good the deal seems, the dev­il nev­er fails to col­lect on a debt.

Relat­ed Con­tent:

The Sto­ry of Blues­man Robert Johnson’s Famous Deal With the Dev­il Retold in Three Ani­ma­tions

Watch Häx­an, the Clas­sic Cin­e­mat­ic Study of Witch­craft Nar­rat­ed by William S. Bur­roughs (1922)

Aleis­ter Crow­ley: The Wickedest Man in the World Doc­u­ments the Life of the Bizarre Occultist, Poet & Moun­taineer

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

Did Santa Claus & His Reindeers Begin with a Mushroom Trip?: Discover the Psychedelic, Shamanistic Side of Christmas

Just when you thought you had Christ­mas all fig­ured out, Matthew Salton comes along with this new ani­mat­ed short, “San­ta Is a Psy­che­del­ic Mush­room.” It makes the case that maybe, just maybe, “the sto­ry of our mod­ern San­ta Claus, the omnipo­tent man who trav­els the globe in one night, bear­ing gifts, and who’s camped out in shop­ping malls across the Unit­ed States, is linked to a hal­lu­cino­genic mush­room-eat­ing shaman from the Arc­tic.” Specif­i­cal­ly a his­toric Shaman from Lap­land, in north­ern Fin­land, who tripped out on Amani­ta mus­caria, the tox­ic, red-and-white toad­stool mush­room you’ve seen in fairy tales so many times before. Elab­o­rat­ing, Salton talks with Carl Ruck, a Boston Uni­ver­si­ty pro­fes­sor who stud­ies mythol­o­gy, reli­gion and the sacred role of psy­choac­tive plants. And also Lawrence Mill­man. Writ­ing at The New York Times, Salton adds:

Accord­ing to the writer and mycol­o­gist Lawrence Mill­man, the shaman would make use of Amani­ta muscaria’s psy­choac­tive effects in order to per­form heal­ing rit­u­als. The use of Amani­ta mus­caria as an entheogen (that is, a drug used to bring about a spir­i­tu­al expe­ri­ence) would enable the shamans to act as inter­me­di­aries between the spir­it and human world, bring­ing gifts of heal­ing and prob­lem-solv­ing. (Although these mush­rooms are poi­so­nous, the Sami reduced their tox­i­c­i­ty by dry­ing them..) Var­i­ous accounts describe the shaman and the rit­u­als per­formed in ways that are fas­ci­nat­ing­ly sim­i­lar to the nar­ra­tive of San­ta. An all-know­ing man who defies space and time? Fly­ing rein­deer? Rein­deer-drawn sleds? Climb­ing down the chim­ney? The giv­ing of gifts? The tales of the Sami shamans have it all.

To learn more about the psy­che­del­ic ori­gins of San­ta, you can read this 2010 arti­cle pub­lished at NPR, “Did ‘Shrooms Send San­ta And His Rein­deer Fly­ing?”

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Relat­ed Con­tent:

When Michel Fou­cault Tripped on Acid in Death Val­ley and Called It “The Great­est Expe­ri­ence of My Life” (1975)

Artist Draws Nine Por­traits on LSD Dur­ing 1950s Research Exper­i­ment

Aldous Hux­ley, Dying of Can­cer, Left This World Trip­ping on LSD (1963)

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How Scientology Works: A Primer Based on a Reading of Paul Thomas Anderson’s Film, The Master

Paul Thomas Ander­son­’s The Mas­ter focus­es, with almost unbear­able inten­si­ty, on two char­ac­ters: Joaquin Phoenix’s impul­sive ex-sailor Fred­die Quell, and Philip Sey­mour Hoff­man’s Lan­cast­er Dodd, “the founder and mag­net­ic core of the Cause — a clus­ter of folk who believe, among oth­er things, that our souls, which pre­date the foun­da­tion of the Earth, are no more than tem­po­rary res­i­dents of our frail bod­i­ly hous­ing,” writes The New York­er’s Antho­ny Lane in his review of the film. “Any rela­tion to per­sons liv­ing, dead, or Sci­en­to­log­i­cal is, of course, entire­ly coin­ci­den­tal.”

Before The Mas­ter came out, rumor built up that the film mount­ed a scathing cri­tique of the Church of Sci­en­tol­ogy; now, we know that it accom­plish­es some­thing, par for the course for Ander­son, much more fas­ci­nat­ing and artis­ti­cal­ly idio­syn­crat­ic.

Few of its glo­ri­ous­ly 65-mil­lime­ter-shot scenes seem to have much to say, at least direct­ly, about Sci­en­tol­ogy or any oth­er sys­tem of thought. But per­haps the most mem­o­rable, in which Dodd, hav­ing dis­cov­ered Fred­die stown away aboard his char­tered yacht, offers him a ses­sion of “infor­mal pro­cess­ing,” does indeed have much to do with the faith found­ed by L. Ron Hub­bard — at least if you believe the analy­sis of Evan Puschak, bet­ter known as the Nerd­writer, who argues that the scene “bears an unmis­tak­able ref­er­ence to a vital activ­i­ty with­in Sci­en­tol­ogy called audit­ing.”

Just as Dodd does to Fred­die, “the audi­tor in Sci­en­tol­ogy asks ques­tions of the ‘pre­clear’ with the goal of rid­ding him of ‘engrams,’ the term for trau­mat­ic mem­o­ry stored in what’s called the ‘reac­tive mind.’ ” By thus “help­ing the pre­clear relive the expe­ri­ence that caused the trau­ma,” the audi­tor accom­plish­es a goal that, in a clip Puschak includes in the essay, Hub­bard lays out him­self: to “show a fel­low that he’s mock­ing up his own mind, there­fore his own dif­fi­cul­ties; that he is not com­plete­ly adrift in, and swamped by, a body.” Sci­en­to­log­i­cal or not, such notions do intrigue the des­per­ate, drift­ing Fred­die, and although the sto­ry of his and Dod­d’s entwine­ment, as told by Ander­son, still divides crit­i­cal opin­ion, we can say this for sure: it beats Bat­tle­field Earth.

Relat­ed Con­tent:

When William S. Bur­roughs Joined Sci­en­tol­ogy (and His 1971 Book Denounc­ing It)

The Career of Paul Thomas Ander­son: A 5‑Part Video Essay on the Auteur of Boo­gie Nights, Punch-Drunk Love, The Mas­ter, and More

Space Jazz, a Son­ic Sci-Fi Opera by L. Ron Hub­bard, Fea­tur­ing Chick Corea (1983)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

Atheist Stanford Biologist Robert Sapolsky Explains How Religious Beliefs Reduce Stress

Let’s put aside for a moment the ques­tion of whether, or which, reli­gion is “true.” If you think this ques­tion is answer­able, you are like­ly already a par­ti­san and have tak­en cer­tain claims on faith. Say we ask whether reli­gion is good for you? What say the sci­en­tists? As always, it depends. For one thing, the kind of reli­gion mat­ters. A 2013 study in the Jour­nal of Reli­gion and Health, for exam­ple, found that “belief in a puni­tive God was pos­i­tive­ly asso­ci­at­ed with four psy­chi­atric symp­toms,” includ­ing gen­er­al anx­i­ety and para­noia, while “belief in a benev­o­lent God was neg­a­tive­ly asso­ci­at­ed with four psy­chi­atric symp­toms.”

So, a cer­tain kind of reli­gion may not be par­tic­u­lar­ly good for us—psychologically and socially—but oth­er kinds of faith can have very ben­e­fi­cial men­tal health effects. Author Robert Wright, vis­it­ing pro­fes­sor of reli­gion and psy­chol­o­gy at Prince­ton, has argued in his lec­tures and his best­selling book Why Bud­dhism is True that the 2500-year-old East­ern reli­gion can lead to enlight­en­ment, of a sort. (He also argues that Bud­dhism and sci­ence most­ly agree.)

And famed Stan­ford neu­roen­docri­nol­o­gist and athe­ist Robert Sapol­sky, author of Why Zebras Don’t Get Ulcers, makes an inter­est­ing case in the Big Think video above that “this reli­gion busi­ness” humans have come up with—this form of “meta­m­ag­i­cal thinking”—has pro­vid­ed a dis­tinct evo­lu­tion­ary advan­tage.

Reli­gion seems to be an almost uni­ver­sal phe­nom­e­non, as Sapolsky—who is him­self an atheist—freely admits. “90 to 95% of peo­ple,” he says, “believe in some sort of omnipo­tent some­thing or oth­er, every cul­ture out there has it.” Rarely do two cul­tures agree on any of the specifics, but reli­gions in gen­er­al, he claims, “are won­der­ful mech­a­nisms for reduc­ing stress.”

It is an awful, ter­ri­fy­ing world out there where bad things hap­pen, we’re all going to die even­tu­al­ly. And believ­ing that there is some­thing, some­one, respon­si­ble for it at least gives some stress reduc­ing attrib­ut­es built around under­stand­ing causal­i­ty. If on top of that, you believe that there is not only some­thing out there respon­si­ble for all this, but that there is a larg­er pur­pose to it, that’s anoth­er lev­el of stress-reduc­ing expla­na­tion.

Fur­ther­more, says Sapol­sky, a benev­o­lent deity offers yet anoth­er lev­el of stress reduc­tion due to feel­ings of “con­trol and pre­dictabil­i­ty.” But benev­o­lence can be par­tial to spe­cif­ic in-groups. If you think you belong to one of them, you’ll feel even safer and more reas­sured. For its abil­i­ty to cre­ate social groups and explain real­i­ty in tidy ways, Reli­gion has “unde­ni­able health ben­e­fits.” This is borne out by the research—a fact Sapol­sky admits he finds “infu­ri­at­ing.” He under­stands why reli­gion exists, and can­not deny its ben­e­fits. He also can­not believe any of it.

Sapol­sky grudg­ing­ly admits in the short clip above that he is awed by the faith of peo­ple like Sis­ter Helen Pre­jean of Dead Man Walk­ing fame, despite and because of her “irra­tional, nut­ty,” and stub­born insis­tence on the impos­si­ble. He has also pre­vi­ous­ly argued that many forms of reli­gios­i­ty can be indis­tin­guish­able from men­tal ill­ness, but they are, para­dox­i­cal­ly, high­ly adap­tive in a chaot­ic, world we know very lit­tle about.

In his inter­view at the top, he pur­sues anoth­er line of thought. If 95% of the human pop­u­la­tion believes in some kind form of super­nat­ur­al agency, “a much more bio­log­i­cal­ly inter­est­ing ques­tion to me is, ‘what’s up with the 5% of athe­ists who don’t do that?’”

It’s a ques­tion he doesn’t answer, and one that may assume too much about that 95%—a sig­nif­i­cant num­ber of whom may sim­ply be rid­ing the band­wag­on or keep­ing their heads down in high­ly reli­gious envi­ron­ments rather than tru­ly believ­ing reli­gious truth claims. In any case, on bal­ance, the answer to our ques­tion of whether reli­gion is good for us, may be a qual­i­fied yes. Believ­ers in benev­o­lence can rejoice in the stress-reduc­ing prop­er­ties of their faith. It might just save their lives, if not their souls. Stress, as Sapol­sky explains in the doc­u­men­tary above, is expo­nen­tial­ly hard­er on the human organ­ism than belief in invis­i­ble all-pow­er­ful beings. Whether or not such beings exist is anoth­er ques­tion entire­ly.

Relat­ed Con­tent:

Biol­o­gy That Makes Us Tick: Free Stan­ford Course by Robert Sapol­sky

Stanford’s Robert Sapol­sky Demys­ti­fies Depres­sion, Which, Like Dia­betes, Is Root­ed in Biol­o­gy

Robert Sapol­sky Explains the Bio­log­i­cal Basis of Reli­gios­i­ty, and What It Shares in Com­mon with OCD, Schiz­o­phre­nia & Epilep­sy

How Bud­dhism & Neu­ro­science Can Help You Change How Your Mind Works: A New Course by Best­selling Author Robert Wright

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

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