It’s time to recognize these trolling tactics for what they are.
Wesley Johnson
The LGBTQ+ community has long been maliciously associated with pedophiles by people who wish to further stigmatize us. Internet trolls are aware of this violent tradition, and are taking advantage by spreading propaganda that, on first glance, resembles an embrace of pedophiles by LGBTQ+ people. It’s an effective tactic if we accept the false premise: that there is a link between sexual predators and queer people. But there isn’t, and it’s time we stopped meeting that propaganda on the trolls’ terms.
Last month, Central Oregon Pride organizers were targeted by an insidious campaign that distributed fake posters claiming NAMBLA was sponsoring the event along with the Human Dignity Coalition, an LGBTQ+ advocacy group in Bend, Oregon. Jamie Bowman, president of the organization, says, “Several people sent me photos asking if it was the real thing.” The posters prominently featured a photo of 10-year-old Desmond Napoles, known as Desmond is Amazing in drag, who was the subject of debate thanks to professor and YouTuber Jordan Peterson saying on Twitter that Desmond’s drag was child exploitation.
Desmond’s mother, who runs Desmond’s social media, took to Instagram where Desmond has over 75,000 followers to disavow the poster. “THIS IS DISGUSTING!” the caption reads. “I am offended, angry, and yes, hurt. If you see these signs, please tear them down immediately.” Bowman says she did just that, walking around and pulling the posters down.
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Since debunked by internet sleuths at Snopes, “clovergender” is an invented identity meant to mock nonbinary people by claiming that some adults have not mentally matured past the age of 13 and therefore should be allowed to date underaged people. Shkreli asked people to spread awareness of “clovergender” on Twitter, and the call for volunteers on 4Chan asked for help to “troll SJW’s.”
Besides the obvious goal of causing distress to queer people, the goal of “clovergender” proponents and of the Oregon Pride trolls is bifold: to get cisgender heterosexual people to associate the LGBTQ+ community with sexual predators, and to get the LGBTQ+ community to mount a genuine defense against the accusation that it is harboring pedophiles within our circles, thus, on some level, validating the assertion. These repudiations, while virtuous in intent, still give the trolls what they want. They want to use the preexisting stigma against LGBTQ+ people to demonize us.
Another recently debunked hoax was the “Minor Attracted Persons” flag that emerged in Pride season this year. “Minor Attracted Persons” is indeed a term some pedophiles have attempted to use to breach mainstream acceptance, but the flag appears to be a hoax that, again, was taken at its word. It fits nicely with other hoaxes that use rainbow flag imagery and inclusive language that support pedophilia.
But perhaps the most malicious campaign came in 2016, when a faction of 4Chan users attempted to create a false movement to include the letter “P,” for pedosexuals, into the LGBTQ+ acronym. Snopes has debunked this as well, but what’s most chilling about this campaign is the planning and patience the organizers exhibited when putting it together. “If they want to demand that society accept their horseshit identities, then it’s time we slip in one of our own,” wrote the post’s author. “How do we do this? We convince them that Pedos deserve rights too. Think about it, if this were to catch any traction at all it would only further remove any legitimization they’ve gained.”
Ethan Edwards, a cofounder of the group “Virtuous Pedophiles” who uses a pseudonym, advocates against acceptance of pedophilia and monitors the movements of groups like NAMBLA online. He says he hasn’t seen any attempts on their end to integrate with the LGBTQ+ community. “Perhaps there is some genuine pedophile somewhere pushing this new rainbow flag. Maybe a few others are trying to infiltrate LGBT+ groups by the backdoor,” he says over email. “But I haven’t seen any evidence of this in a group setting.”
That hasn’t stopped some well-meaning LGBTQ+ people from speaking out against this alleged movement. Attitude, a UK-based gay mag, ran a story on the supposed “MAPS” Pride flag, which, again, is a hoax. It’s completely understandable why one might exercise an abundance of caution by calling this out, but it still validates a false premise that this is part of some larger movement.
It’s also worth noting that oppression of LGBTQ+ people in the modern day relies on the falsehood that queer people are child predators. In Russia, for example, Vladimir Putin said in 2014 that gay people would be safe at the Sochi Winter Olympics so long as they “leave kids alone.” It’s a not-so-subtle reminder that people often invoke the safety of children when trying to legislate against the LGBTQ+ community.
But obvious troll campaigns like these, while they do invoke that reality, must be dealt with on a different level. Our current political climate is an example of what happens when we assume every argument, no matter how ridiculous or odious, has merit and must be met halfway. It’s how we ended up with Donald Trump, whose litany of ridiculous and bombastic statements, like assertions that Mexicans are rapists, earned him even more coverage but little accountability.
We should bear this in mind when responding to incidents like what happened in Oregon, and be aware of the offending party’s goal: to paint a picture in which LGBTQ+ people are having an internal debate over where pedophiles fit into our community. It’s a debate that, at the moment, is not happening on any meaningful scale. Our response should not necessarily be to ignore it. Our response should, however, call a spade a spade and place the blame where it rightfully lies: on the trolls.
A standing Buddha figure in Thailand. Image Source/Getty Images
The Sanskrit / Pali word Tathagata usually is translated “the one who has thus gone.” Or, it is “one who has thus come.” Tathagata is a title for a buddha, one who has realized enlightenment.
Meaning of Tathagata
Looking at the root words: Tatha can be translated “so,” “such,” “thus,” or “in this manner.” Agata is “came” or “arrived.” Or, the root may be gata, which is “gone.” It’s not clear which root word is intended — arrived or gone — but an argument can be made for either.
People who like the “Thus Gone” translation of Tathagata understand it to mean someone who has gone beyond ordinary existence and will not return. “Thus come” could refer to one who is presenting enlightenment in the world.
Other of the many renderings of the title include “One who has become perfect” and “One who has discovered truth.”
In the sutras, Tathagata is a title the Buddha himself uses when speaking of himself or of buddhas generally. Sometimes when a text refers to the Tathagata, it is referencing the historical Buddha. But that isn’t always true, so pay attention to context.
The Buddha’s Explanation
Why did the Buddha call himself Tathagata? In the PaliSutta-pitaka, in Itivuttaka § 112 (Khuddaka Nikaya), the Buddha provided four reasons for the title Tathagata.
First, everything in this world, “whatever is seen, heard, sensed, cognized, attained, sought, and reflected upon by the mind,” is fully understood by a Tathagata.
Second, from the moment a being realizes complete enlightenment until he passes intoNirvana, leaving no trace behind, whatever he teaches is just so (tatha) and not otherwise.
Third, what he does is in the manner of (tatha) what he teaches. Likewise, what he teaches is what he does.
Fourth, among all other beings in this world, a Tathagata is the conqueror, unvanquished, all-seeing, and the wielder of power.
For these reasons, the Buddha said, he is called the Tathagata.
In Mahayana Buddhism
Mahayana Buddhists connect Tathagata to the doctrine of suchness or tathata. Tathata is a word used for “reality,” or the way things really are. Because the true nature of reality cannot be conceptualized or explained with words, “suchness” is a deliberately vague term to keep us from conceptualizing it.
It is sometimes understood in Mahayana that the appearance of things in the phenomenal world are manifestations of tathata. The word tathata is sometimes used interchangeably with sunyata or emptiness. Tathata would be the positive form of emptiness — things are empty of self-essence, but they are “full” of reality itself, of suchness. One way to think of the Tathagata-Buddha, then, would be as a manifestation of suchness.
As used in the Prajnaparamita Sutras, Tathagata is the inherent suchness of our existence; the ground of being; the dharmakaya; Buddha Nature.
Reference
O’Brien, Barbara. “Tathagata: One Who Is Thus Gone.” Learn Religions, Feb. 11, 2020, learnreligions.com/tathagata-449867.
One of many hoaxes involving the claim that a common food product has somehow become contaminated with HIV.
Capriccio Bubbly Sangria beverages are contaminated with HIV.
In May 2018, the Capriccio Bubbly Sangria beverage generated a good deal of publicity online and in news coverage, drawing frequent comparisons to Four Loko as well as speculation about its ingredients and rumored effects on consumers:
One of the most prominent rumors about the beverage involved a supposed screen shot from an alleged news report aired by Chicago television station WFLD (Fox 32 Chicago) stating that Capriccio Sangria was “spreading HIV worldwide”:
We (Snopes) found no evidence that WFLD, or any other legitimate news organization, aired such a report. This image appears to be a digitally doctored one in which a fake chyron was overlaid onto a screenshot of an ordinary Fox News/WFLD report about the drink’s sudden popularity.
The Capriccio Sangria rumor is just the latest entry in a long string of hoaxes positing that various food items have been contaminated with HIV. As we often note, such rumors fail the reality check that HIV would not survive in this type of environment long enough to pose a real danger to unwitting consumers:
Hoax: Beware of HIV-infected oranges
One joke got out of hand while a false declaration was used to promote the anti-immigrant agenda. Here are some recent hoaxes spreading on social media.
Several poor-quality shots of sliced oranges with red spots and a brief description stating they come from Libya were used to spread a popular rumour: the oranges were sprayed with blood infected with the HIV virus.
Croatian customs officers were said to have made this socking discovery, the Sme daily wrote recently. More then 8,000 people on Facebook shared the fake information that has been spreading for at least three years. In August 2017, the antipropaganda.sk website was already writing about the hoax.
More recent alarm
The Czech version of the hoax has been spreading since at least spring 2016. The current version of the hoax is probably identical to the one Antipropaganda noticed: it’s in the Czech language, and both versions contain the same typo – instead of “pomeranče“ (oranges), it reads “pomenanče“. In 2016, more than 16,000 people shared this status.
HIV does not spread through food
The English version has been spread since February 2015, and was analysed by the snopes.com website. The server reminded readers that even if someone really injected the HIV virus into oranges, one cannot get infected in this way.
“Except for rare cases when children ate a meal previously chewed by an HIV-infected person, this virus cannot spread via meals,” Snopes writes. The virus cannot live for long outside of the human body nor survive cooking or exposure to stomach acids.
Joke looses control
Sometimes there is no bad intention or efforts to impact public opinion behind a hoax: from time to time, a mere joke morphs into hoax that isn’t too amusing.
Recently, Czech social media has been flooded by the news that Prague will lose one of its most famous monuments. The popular Charles’ Bridge is allegedly damaged beyond repair, and thus, it has to be demolished. Instead, a modern replica will be built.
This is not the case, however.
A man named Martin Topič created a paste-up that looks like an article from the Czech website iDnes concerning the end of a famous monument. The article states that the walls, thought to be 700 years old, cannot be renovated anymore, and the city has to get rid of the bridge. It claims the European Union ordered the bridge’s demolition as it does not fulfill EU standards anymore, and this news has to be shared.
The author intended this as a joke, targeting fans of such hoaxes and fake news by sending it to several groups in which they meet. In fact, he only misrepresented the original news about the demolition of the Výtoň Bridge, according to the Manipulátoři.cz website.
Facts and fiction
The Výtoň Bridge is the Prague railway bridge that has so many problems it doesn’t make sense to repair it, according to Czech railways. As it is protected by the Monuments Board, however, it could be replaced by an exact replica.
But hoax enthusiasts did not bother to check on anything, resulting not only in rude and enraged comments but also the spread of news that was originally meant as a mere joke.
Is there any lesson to learn? Hardly, if you know how embarrassing it is to explain the meaning of jokes, Sme wrote.
Monaco is not Marrakesh
In May, people started sharing information on the Monaco Declaration, according to which Slovakia has to accept 11,000 Africans, starting on July 1, 2018. After someone noticed that there is no such thing as the Monaco Declaration but rather the Marrakesh Declaration, the hoax was updated and the alarming news continued to spread, the Denník N daily wrote.
The first website to share this hoax was the Czech disinformation website Parlamentní Listy, according to Czech TV. On May 7, it published a story headlined “Africans to Europe, Babiš’ minister signed in Africa. Hungary: this will change the population of Europe, let us not sign it”. The story spread en mass across Facebook, while other Czech and Slovak websites immediately grasped the issue. “An avalanche of migrants from Africa is being prepared, supported by the legislation on the European and national levels,” the Slobodný Výber website wrote one day later.
Slovak politicians use the hoax
For example, the Supreme Court Justice and potential presidential candidate, Štefan Harabin, recorded a video in which he said that 150 to 200 million Africans will arrive in Europe.
“This is a fatal threat to citizens of Slovakia, and an existential threat to our sovereign state,” he noted for the video, which has more than 40,000 clicks. “Do our families want to have children raped, do we want to have window shops broken and zones where even police do not dare to enter?” he asks.
The Facebook site Zdrojj then published a picture where duties allegedly steaming from the Marrakesh Declaration are listed, garnering around 300,000 shares in two days. This is the third most successful disinformation news in the whole week, according to the blbec.online project.
The extreme right ĽSNS party also joined in, according to Denník N. Its MP Natália Grausová described at a parliamentary session in mid-May how Slovakia would be obliged to accept Africans and pay for their accommodation, paired with €800 in pocket money and other benefits.
The state tried to officially disprove these rumours through repeated explanations by the Foreign Ministry. The Facebook site for the police joined in, calling it nonsense and an “absolute hoax”.
The Foreign Ministry’s state secretary Ivan Korčok warned of the hoax through a special status on his Facebook profile.
The Marrakesh Declaration can be read in English on the European Commission websites. It was created as part of the so-called Rabat process, a long-term dialogue of European and African countries on solutions in the sphere of migration.
What is the Marrakesh Declaration?
The latest conference concerning the declaration took place in Marrakesh, Morocco, and one of the participants was Czech Interior Minister Lubomír Metnar; on the Slovak side, nobody participated. Moreover, none of the Slovak ministers even formally signed it. Slovak diplomacy joined the declaration with the Slovak ambassador to Brussels expressing his support remotely.
The working agreement does not mention anything about Slovakia being forced to accept Africans.
The Marrakesh Declaration is not an international contract obliging Slovakia to anything. It is a mere political declaration which is legally non-binding, according to Denník N.
HOAX ALERT: HIV injected into ‘bloody’ bananas, again
“That is Satanism,” a religious group says on its Facebook page, claiming that fruit is being injected with HIV-infected blood by groups of people “with the aim of killing millions of people around the world”.
The post by the Spiritual Warfare and Tactics Squad warns people not to eat any fruit with a “red weird colour.” It’s illustrated by two pictures: one shows a banana being injected with a fluid that looks like blood. The other shows a peeled banana with a red colour inside.
Hoax debunked three years ago
The post was flagged by Facebook users in Nigeria. Africa Check has found a number of versions of the claim. It has been so popular it was debunked by Snopes in November 2015 and Hoax-Slayer in February 2016.
“This form of reddish discolouration in bananas has nothing to do with blood of any sort,” Snopes explained. “It’s a hallmark of fungal or bacterial diseases that affect bananas grown in some areas and can cause their centres to turn dark red.”
The US Centers for Disease Control states that HIV does not live for long outside the body. And the virus can’t be caught from food, even if the food contains small amounts of HIV-infected blood. – Allwell Okpi (24/10/2018)
Rumor: Someone Put HIV+ Blood in Pepsi Cola
A viral rumor has been circulating since at least 2004 claiming that a worker put HIV-infected blood into a cola company’s products. The rumor is false—a complete hoax—but read on to find out the details behind the urban legend, how it got started, and the facts of the matter according to health officials
“Urgent Message”
The following posting, which was shared on Facebook on Sept. 16, 2013, is fairly representative of the rumor alleging HIV-infected cola:
There’s news from the police. Its an urgent message for all. For next few days don’t drink any product from pepsi company’s like pepsi, tropicana juice, slice, 7up etc. A worker from the company has added his blood contaminated with AIDS.. Watch MDTV. please forward this to everyone on your list.
Versions of the same rumor have made the rounds previously, in 2004, and again in 2007-2008. In those previous instances, the food products allegedly contaminated with HIV-positive blood were ketchup and tomato sauce, but the status of the claim was the same: false.
No legitimate sources, media or governmental, have reported any such occurrence. Moreover, even if such an incident had occurred, it would not have resulted in the spread of AIDS, according to medical experts.
CDC Debunks Myth
This is how the Centers for Disease Control and Prevention explains it:
You can’t get HIV from consuming food handled by an HIV-infected person. Even if the food contained small amounts of HIV-infected blood or semen, exposure to the air, heat from cooking, and stomach acid would destroy the virus.
A CDC fact sheet also reported that the agency has never documented any incidents of food or beverage products being contaminated with HIV-infected blood or semen, or incidents of HIV infection transmitted via food or beverage products.
The Myth Resurfaces
As recently as 2017, the urban legend resurfaced—this time in a viral rumor posted on. Aug 21 of that year. The post, which appeared on the website of Washington, D.C., television station WUSA 9, reads in part:
WUSA9 News was contacted by several viewers who saw thistext message being shared on social mediaas a warning. The message reads: Important message from Metropolitan Police to all citizen of United Kingdom. “For the next few weeks do not drink any products from Pepsi, as a worker from the company has added blood contaminated with HIV (AIDS). It was shown yesterday on Sky News. Please forward this message to the people who you care.” WUSA9 News researchers contacted United Kingdom Department of Health Media & Campaigns Executive, Lauren Martens who confirmed the message is a hoax and also not shown on Sky News. Martens also said Metropolitan Police did not have any issued statement about this message.
The television station also contacted the CDC, which—as noted above—said that you can’t get HIV “from consuming food handled by an HIV-infected person.” WUSA also contacted PepsiCo spokesperson Aurora Gonzalez from who called story an “old hoax.”
HOAX: This photo with a warning about tainted chocolates is false
A photo warning consumers about consuming Cadbury chocolates actually shows a terror suspect being extradited
A Facebook post warning social media users not to consume Cadbury chocolates ‘for the next few weeks’ because a HIV-positive worker allegedly added his contaminated blood to them is a HOAX.
The post cautions against consuming Cadbury products due to the risk of getting infected with HIV/AIDS..
Reverse image searches on Google and TinEye reveal that the man in the photo being escorted by two police officers was not arrested for contaminating Cadbury products as the post claims, but is actually Aminu Sadiq Ogwuche, the alleged mastermind behind the April 2014 bombing of a bus station in Abuja, the Nigerian capital, in 2014.
The photo in the post was taken on his arrival in Nigeria following his extradition from Sudan.
The claim of potential HIV infection from blood in chocolate contained in the post is also factually incorrect, because the HIV virus does not survive long outside the human body and cannot reproduce outside a human host. Contracting the virus from consuming food items, even if they are contaminated with HIV, is extremely unlikely as explained by the CDC.
Cadbury took to Twitter in March 2018 to caution its clients about the false information being spread about its products being contaminated with the HIV virus.
PesaCheck has looked into the claim that tainted Cadbury products could transmit HIV to unsuspecting consumers and finds it to be a HOAX.
Urban Legend: Needles Hidden Under Gas Pump Handles
A viral alert warns that evildoers are exposing innocent victims to theAIDS virusby attaching HIV-contaminated needles to gas pump handles. This is a long-discredited hoax that has been circulating since 2000 but continues to crop up years and even decades later
The samples of the hoax postings are included for your comparison. If you receive a similar warning via email or social media, you can safely ignore it. It’s best not to continue circulating this hoax.
Please read and forward to anyone you know who drives.
My name is Captain Abraham Sands of the Jacksonville, Florida Police Department. I have been asked by state and local authorities to write this email in order to get the word out to car drivers of a very dangerous prank that is occurring in numerous states.
Some person or persons have been affixing hypodermic needles to the underside of gas pump handles. These needles appear to be infected with HIV positive blood. In the Jacksonville area alone there have been 17 cases of people being stuck by these needles over the past five months.
We have verified reports of at least 12 others in various states around the country. It is believed that these may be copycat incidents due to someone reading about the crimes or seeing them reported on the television. At this point no one has been arrested and catching the perpetrator(s) has become our top priority.
Shockingly, of the 17 people who where stuck, eight have tested HIV positive and because of the nature of the disease, the others could test positive in a couple years.
Evidently the consumers go to fill their car with gas, and when picking up the pump handle get stuck with the infected needle. IT IS IMPERATIVE TO CAREFULLY CHECK THE HANDLE of the gas pump each time you use one. LOOK AT EVERY SURFACE YOUR HAND MAY TOUCH, INCLUDING UNDER THE HANDLE.
If you do find a needle affixed to one, immediately contact your local police department so they can collect the evidence.
********* PLEASE HELP US BY MAINTAINING A VIGILANCE AND BY FORWARDING THIS EMAIL TO ANYONE YOU KNOW WHO DRIVES. THE MORE PEOPLE WHO KNOW OF THIS THE BETTER PROTECTED WE CAN ALL BE. **********
Social Media Posting
As posted on Facebook, Jan. 26, 2013:
HIV/AIDS Needles hidden under gas pumps
In Florida and other places on the East Coast a group of people are puttingHIV/AIDS infectedand filled needles underneath gas pump handles so when someone reaches to pick it up and put gas in their car, they get stabbed with it. 16 people have been a victim of this crime so far and 10 tested HIC positive. Instead of posting that stupid crap about how your love life will suck for years to come of you don’t re-post, post this. It’s important to inform people, even if you don’t drive, a family member might, and what if they were next? CHECK UNDER THE HANDLE BEFORE YOU GRAB IT!!! IT MIGHT SAVE YOUR LIFE!
Analysis of Viral Warnings
On June 20, 2000, mere days after the overwrought warning above first slammed inboxes across the Internet, the Jacksonville Sheriff’s Department issued a press release declaring it a hoax.
“The Jacksonville Sheriff’s Office has had no reports of such incidents and there is no ‘Capt. Abraham Sands’ at the JSO,” the statement said. Nor had any such incidents been reported elsewhere in the United States. Moreover, according to the CDC, there are no documented cases of HIV being transmitted via needle-sticks in non-health care settings, ever.
The viral warning was, and is, entirely fictitious. It did add an interesting new wrinkle to the HIV needle-stick rumors already circulating online in various forms since 1997. Previous variants warned of tainted syringes planted in movie theater seats and pay phone coin slots, not to mention random “stealth prickings” (for lack of a better phrase) in nightclubs and other crowded public places.
Copycat Pranks
All these variants have been investigated and deemed false by authorities with the sole exception of a spate of apparent copycat pranks that occurred around the beginning of 1999 in western Virginia. According to police there, actualhypodermic needleswere found in the coin slots of public phones and bank night deposit slots in a couple of small towns in the area. None were found to be contaminated with HIV or any other biological agent. Presumably, the pranksters were imitating rumors that had already been circulating online for months.
Groundless though it may be, the conviction that unknown assailants are intentionally spreading AIDS by hiding contaminated needles in public places remains popular, especially on the email forwarding circuit. One reason is that these tales and otherurban legendslike them provide an outlet for unspoken fears—of strangers, of the motives of some of the more marginal members of society, of AIDS itself. They’recautionary tales, albeit ones that don’t really function as such—not literally, at any rate—in that they fail to address the primary way HIV isactuallytransmitted: unsafe sex.
Personal Risk
By virtue of the fact that each of these fictitious scenarios depicts the transmission of HIV via acts of penetration, each works as ametaphorfor sex. Consider the claim that one risks exposure to HIV simply by inserting one’s finger into the coin slot of a public phone. The imagery isn’t pretty, but it’s apt. Now we’re being warned to be careful whenpumping gas, to take all due precautions before sliding the nozzle into the tank. Sound advice? Metaphorically speaking, yes!
CDC Statement
This statement appeared on the CDC.gov site in 2010.
Have people been infected with HIV from being stuck by needles in non-health care settings?
No. While it is possible to get infected with HIV if you are stuck with a needle that is contaminated with HIV, there are no documented cases of transmission outside of a health-care setting.
CDC has received inquiries about used needles left by HIV-infected injection drug users in coin return slots of pay phones, the underside of gas pump handles, and on movie theater seats. Some reports have falsely indicated that CDC “confirmed” the presence of HIV in the needles. CDC has not tested such needles nor has CDC confirmed the presence or absence of HIV in any sample related to these rumors. The majority of these reports and warnings appear to be rumors/myths.
Get a reality check on some of the most bizarre rumours about how HIV is transmitted.
There’s only a few ways that you can get HIV but, at Avert, it seems that we’ve heard it all when it comes to the many myths and misconceptions about HIV.
A lot of these stories circulating on the HIV rumour mill are old, outdated and more importantly, misinformed. In fact, many of these myths just keep reinforcing HIV-related stigma and have had a long-lasting and damaging impact on many people’s perceptions about how the virus is spread.
Here we debunk some common urban legends to give you the truth about HIV transmission…
Myth 1: Girl goes to cinema and comes out with HIV
Rumour:During the 1990s, a common myth suggested that discarded needles left by strangers anywhere from gas pump handles to inside your cinema chair were infecting unassuming people with HIV. One such story involved a girl getting an unexpected needle stick injury while reaching down beneath her cinema seat to pick up some popcorn.
Reality:Although HIV transmission is a risk between people whoshare needles for drug use, there has actually never been a recorded case of HIV transmission from a discarded needle. However, if you are concerned that you have received a needle stick injury, you should seek medical advice to get checked up forhepatitis C andB instead.
Myth 2: There’s something wrong with this banana…
Rumour:Pictures of red-pigmented fruit (such as bananas or oranges) still circulate the web even today. They are usually accompanied by warnings not to eat them because they have supposedly been injected with HIV. Similar food-related HIV transmission rumours include tainted ketchup, pizza with toppings of bodily fluids and pineapple vendors accused of deliberately selling contaminated fruit.
Reality: You cannot get HIV from food of any kind, including fruit. Even if HIV contaminated blood did get onto the food you’re eating, the virus doesn’t live long enough outside of a human body for it to be transmittable.
Myth 3: I got a pedicure and HIV from some fish in a shopping centre
Rumour:Getting pedicures from Garra rufa fish – which nibble off dry skin – was once a popular beauty fad. However, many salons offering this service closed as a result of news outlets spreading the rumours that fish in these tanks were spreading blood-borne viruses such as HIV and hepatitis C between consumers.
Reality:HIV stands for Human Immunodeficiency Virus which means transmission of HIV only happens between humans – you can’t get HIV from animals, insects or fish. There are no cases of HIV infection due to the use of fish baths, or as a result of any other water-borne route including the use of swimming pools or spas.
Myth 4: The fizzy drink HIV hoax
Rumour:‘For the next few weeks do not drink any products from Pepsi, as a worker from the company has added his blood contaminated with HIV (AIDS)…’
This SMS message, which was falsely linked to the United Kingdom’s Metropolitan Police service in 2017, suggested that a line worker at Pepsi was secretly contaminating cans of fizzy drink with the virus.
Reality:This message has been circulating the web in different formats since 2004 and is incredibly damaging. Even if there was blood found within the drinks cans, HIV can’t live outside of the body long enough for it to be transmittable.
Myth 5: Teen diagnosed with HIV after getting a hair weave at salon
Rumour:In 2015, a rumour in the US reported that a girl in Georgia had contracted HIV at a hair salon because the needles used to fix the girl’s weave to her scalp were dirty. The girl was supposedly diagnosed a week after her makeover, despite never having had sex or used intravenous drugs.
Reality:This story was later reported to be a work of fiction by its author, but it is worth noting that transmission of HIV from stick injuries even in medical settings is extremely rare. The claim that someone can be diagnosed with HIV a week after exposure is also incorrect – as it can take from two weeks to 3 months for an infection to be detected by modern HIV tests.
Robert Colvile reports on one of the great forgotten stories of neuroscience.
For the first hour, they just talked. He was nervous; he’d never done this before. She was understanding, reassuring: let’s just lie down on the bed together, she said, and see what happens. Soon, events took their course: they were enjoying themselves so much they could almost forget about the wires leading out of his skull.
The year was 1970, and the man was a 24-year-old psychiatric patient. The woman, 21, was a prostitute from the French Quarter of New Orleans, hired by special permission of the attorney general of Louisiana. And they had just become part of one of the strangest experiments in scientific history: an attempt to use pleasure conditioning to turn a gay man straight.
The patient – codenamed B-19 – was, according to the two academic papers that catalogued the course of the research, a “single, white male of unremarkable gestation and birth”. He came from a military family and had had an unhappy childhood. He had, the papers said, entered the military but had been expelled for “homosexual tendencies” within a month. He had a five-year history of homosexuality, and a three-year history of drug abuse: he had tried glues, paints, thinners, sedatives, marijuana, LSD, amphetamines, even nutmeg and vanilla extract. He had temporal lobe epilepsy. He was depressive, suicidal, insecure, procrastinating, self-pitying and narcissistic. “All of his relationships,” wrote his doctors, with an unsparing lack of sympathy, “have been characterised by coercion, manipulation and demand.”
In 1970, B-19 ended up in the care of Robert Galbraith Heath, chair of the department of psychiatry and neurology at Tulane University, New Orleans. Heath’s prescription was drastic. He and his team implanted stainless steel, Teflon-coated electrodes into nine separate regions of B-19’s brain, with wires leading back out of his skull. Once he had recovered from the operation, a control box was attached which enabled him, under his doctors’ supervision, to provide a one-second jolt to the brain area of his choice.
Before being given control of the electrodes, B-19 had been shown a film “displaying heterosexual foreplay and intercourse”. He reacted with anger and revulsion. But then the stimulation sessions started, delivered via the button that felt most pleasurable to him. Over the next few days, he found that it could arouse him, and he would press the button to stimulate himself “to a point that, both behaviorally and introspectively, he was experiencing an almost overwhelming euphoria and elation and had to be disconnected, despite his vigorous protests”. He would hit the button up to 1,500 times over a three-hour session. “He protested each time the unit was taken from him,” said one of the papers, “pleading to self-stimulate just a few more times.”
Ten days into his treatment, the doctors suggested that B-19 watch the porn film again. “He agreed without reluctance… and during its showing became sexually aroused, had an erection, and masturbated to orgasm.” He started talking about wanting to have sex with women – and so Heath got permission to hire what he later referred to as a “lady of the evening”. “We paid her $50,” he said. “I told her it might be a little weird, but the room would be completely blacked out with curtains.”
She certainly did her job, guiding B-19 through the process and encouraging him to gradually build up his confidence. “As the second hour began, she relates that his attitude took an even more positive shift to which she reacted by removing her bra and panties and lying down next to him. Then, in a patient and supportive manner, she encouraged him to spend some time in a manual exploration and examination of her body.” Despite his initial shyness, he ended up having such a good time that – much to his doctors’ delight – he often paused before the moment of orgasm, in order to prolong his pleasure.
B-19 features in two 1972 papers: ‘Septal stimulation for the initiation of heterosexual behavior in a homosexual male’, by Heath and his colleague Charles E Moan, and ‘Pleasure and brain activity in man’, by Heath alone, which set out – apparently for the first time – what happens to human brainwaves during orgasm. The papers are extraordinary: at once academic and pornographic, clinically detached and queasily prurient. And they prompt all sorts of questions. Who was this Dr Heath? How on earth did he come to carry out this experiment – and get permission for it? And did it really, you know, work?
In the course of trying to unravel these questions, I read Heath’s papers, interviewed his former colleagues, and travelled to New Orleans to see where he worked and to watch the videos in which he reminisced about his career. And what I found was something more remarkable than I could have imagined – the story of the man responsible for some of the strangest, boldest and most controversial experiments of the 20th century, yet who has been almost entirely written out of scientific history.
The man behind the controversy
The first thing you have to understand about Bob Heath is his charisma. If you were casting a movie and looking for someone to play the scientist-hero, he would be the first and last name on your list. In every profile, every interview, the topic of his presence came up: he was Gary Cooper or Cary Grant or Gregory Peck in a crisp white lab coat. “He looked like a god – and carried himself like one,” says his former colleague Marilyn Skinner.
The second thing is that he was talented – perhaps too talented. He was board-certified in both psychiatry and neurology. He was a qualified psychoanalyst. He could treat a patient, diagnose a mental illness, read an EEG and dash off a paper, all before heading off to the country club for a round of golf.
The third thing is that the one true love of his life wasn’t a woman, but an area of the brain. Imagine a line that goes through one ear and out the other. Now take another line that runs dead centre from the top of your skull and down through your tongue. Where the two meet is what Heath labelled the septal area, although scientists today would probably call it the nucleus accumbens. For Heath, it was the seat of pleasure and emotions that he thought would allow him to unlock the human brain.
Born in 1915 in Pittsburgh, Heath trained as a neurologist, before being drafted into service as a military psychiatrist in World War II. He rapidly aligned himself with the new breed of biological psychiatrists – scientists who argued that what were traditionally thought of as diseases of the mind were often actually diseases of the brain and could therefore be cured through surgery, not therapy.
There was already some obvious evidence for this, in the shape of the way that patients’ behaviour changed after prefrontal lobotomy. This was the most widespread form of what was known as psychosurgery – the surgical treatment of mental illness. Yet even though the procedure, which involved chopping away the connections to much of the brain’s frontal lobe, was growing in popularity, Heath and his colleagues at Columbia University rightly viewed it as crude and ineffective. They decided to compare it with a much less invasive alternative, which they called topectomy: this involved targeting and removing specific areas of the cortex, in order to avoid wider damage to the brain.
Heath had already developed a particular interest in schizophrenia, which he viewed as the single greatest challenge in mental health, affecting roughly 2 per cent of Americans. He noticed that such patients seemed largely unaffected by either lobotomy or topectomy; since these procedures targeted only the most immediately accessible part of the brain, the cortex, he concluded that their symptoms must be more deep-rooted.
So Heath began his investigations of the subcortex (literally, ‘the part below the surface’). And one particular area – the septal region – appeared particularly promising. When it was damaged or destroyed in cats and monkeys, they started behaving in a startlingly similar fashion to people with schizophrenia: their emotions were dulled, they lost their ability to experience pleasure (a phenomenon known as anhedonia), and they generally seemed to be removed from reality.
This reinforced Heath’s burgeoning conviction that schizophrenia was a biological, not a psychological, problem: something “dependent upon a defect in basic machinery, rather than a complication of environment”, as he would later write. By implanting electrodes into the deepest parts of the brain, he could not only examine how this machinery operated, but also – he hoped – jolt it back into life.
There was just one problem. Heath could – and did – carry out all the tests he wanted on animals, but he couldn’t test his theories on humans: not so much for ethical reasons as because his colleagues at Columbia weren’t interested in the subcortex. Then, on a trip to Atlantic City, he found himself lying on the beach next to a man from New Orleans. He was the dean of Tulane University’s medical school, and he was looking to set up a psychiatry department. He’d heard good things about a guy called Bob Heath. I’m Bob Heath, said Bob Heath. And so they started to talk.
For the 35-year-old, the job at Tulane was an irresistible opportunity. New Orleans was an academic backwater. But it had something very special: in the words of his future colleague Arthur Epstein, “a big sprawling beautiful hospital, containing some of the sickest patients you will ever see”.
This was Charity Hospital, a vast, brutalist 1930s edifice through which the poor and sick of New Orleans flowed in their thousands. Heath was open about the fact that it was this endless supply of potential patients – or, as he put it, the “tremendous amount of clinical material” – that attracted him to the job, because it gave him the chance to realise his outsize ambitions. He moved to New Orleans in 1949: within a year, he had persuaded Charity’s governors to budget up to $400,000 to set up a 150-bed psychiatric unit on the third floor, which would enable him to tackle a waiting list for psychosurgery that was already ten months long.
Heath’s new position made him one of the most powerful men in the Louisiana mental health system. As well as Charity, he held positions at other New Orleans hospitals such as DePaul, Touro and the Veterans Administration Center, and later Tulane’s own private hospital. He maintained an experimental unit – at the state’s expense – at the East Louisiana Mental Hospital in Jackson, and was involved with another facility in Mandeville. If he needed healthy volunteers, he had free access to inmates at the state prison complex at Angola.
On top of this, there was his role within Tulane. Uniquely, his new department combined not just neurology and psychiatry – itself a reflection of his then-radical commitment to treating the mind and brain as linked – but also a psychoanalytic institute modelled on the work of his mentor Sandor Rado, who had argued for the key role of pleasure in motivating behaviour: Heath urged all of his colleagues to learn analysis, and to be analysed themselves. By 1970, the time of the ‘gay cure’ experiment, there were almost 200 staff and medical students under his supervision.
Disturbing experiments in Schizophrenia
In 1952, Heath and the colleagues he had recruited from Columbia and elsewhere revealed the first fruits of their work. At a scientific conference (written up as the 1954 book Studies in Schizophrenia), they described how they had honed their techniques, developing better and safer methods of implanting ever more electrodes and leaving them in for ever longer.
These electrodes had, they announced, uncovered “an abnormality in the septal region” – unusual brainwave patterns, seen during seizures, that were exclusive to schizophrenia. And their use of electrical pulses to stimulate the same area had had promising results with the initial 22 patients, 19 of whom were schizophrenic. (The others were two patients with terminal cancer and one with acute TB: Heath wanted to see whether septal stimulation would offer relief from their incurable pain.)
The tone of the reports – and of most of the observers’ comments – was upbeat. Professor Herbert S Gaskill of Indiana University, while admitting that the clinical results were not conclusive, praised the “breadth of vision and imagination which this research study has shown”, calling it “of inestimable value”.
Yet you do not have to read through many of the 600 pages of Studies in Schizophrenia to feel slightly different emotions. The type of electric pulse, Heath and co admitted, was “arbitrarily chosen” because it seemed to work on animals: “We are still by no means certain that it is the most effective way of influencing the circuit.” Among the first ten patients, “Two patients had convulsions… wound infection occurred in two cases.” Among the second ten, there were two deaths, both related to brain abscesses that developed following the operation. Some patients developed infections, others had convulsions. Patient 21 “tugged vigorously at his bandage and displaced the electrodes”. Patient 12 had two electrodes put in the wrong place.
When the electrical currents were activated, several of the patients had seizures. Patient 13 “complained of nervousness, urinary urgency and chills”. Patient 14 “developed a generalized terror, which appeared to be associated with his extreme apprehension and fear and which persisted for several minutes after stimulation”. Patient 16 “became quite agitated”, with her blood pressure spiking to 178/110. Patient 17 developed “marked cardiac arrhythmia”, and “in both stimulations, the patient’s eyes were seen to open widely, and she said she was afraid”. Patient 22 “expressed great fear, and at one point it took four or five people to restrain her”.
If these studies make uncomfortable reading, they make for even more disturbing viewing. Heath filmed many of his experiments over the years, showing the results to colleagues and visitors. After his death, the films were seen by neuroscientist Gregory Berns, while researching his book Satisfaction. He describes watching footage of patient A-10, a member of the Army whose erratic behaviour saw him diagnosed as a paranoid schizophrenic, and entrusted to Heath’s care in 1952.
The full description is harrowing. At one point, A-10 rakes his face with his hands, squirms, and complains of “going black in the head”, before curling into the fetal position and saying: “I can’t think of nothing when my brain is turning up like that. Oh, no… before I pass out! I don’t want to pass out… Oh, my brain!”
“Suddenly,” writes Berns, “the patient’s voice changes. He screams in a pitch so high it is uninterpretable. Then he starts tearing at his clothes, trying to rip off his shirt, and gets up from the gurney.
“The interviewer says, ‘You’re tearing at your clothes. Do you know you’re tearing at your clothes?’ On the verge of incoherence, in a falsetto voice, the patient screams, ‘I don’t care! I gotta do something! I don’t care. I don’t care!’ Pausing for a moment, he starts to get off the gurney again before yelling, ‘I’m gonna rip you up!’
“Several hands come into view and hold the patient down, tying his hands. ‘Stop!’ the interviewer commands. ‘Stop!’ The patient stares into the camera and hisses, ‘I don’t give a goddamn. I’m gonna kill you. Let me up. I’m gonna kill you and rip you to goddamn shreds!’”
The pleasure button
Even by the standards of the time, these experiments were radical and strange – and they duly caused an uproar. Heath and his acolytes later blamed this on the hostility of the American Psychological Association, in which the emotional rather than biological model of mental health was firmly entrenched (a popular theory on schizophrenia, for example, was it was caused by poor parenting – the “schizophrenogenic mother”). But as Heath admitted, his work also “caused a great deal of emotional upset to a lot of people at the 1952 meeting” – particularly the stimulation of “averse emotions of an intense degree”, such as rage or fear.
There was another problem: while the work had improved scientists’ understanding of the brain’s circuitry, it hadn’t actually done much to cure schizophrenia. Heath had been encouraged by the initial results of stimulating patients with electrodes: “if they were catatonic and mute, they would begin to talk; if they were very delusional, they would tend to come back towards reality to varying degrees”. But in the long term, the risk of damage from the electrodes’ implantation appeared to outweigh any benefits from the treatment: of the initial 22 patients, four who had had abnormal brainwave patterns showed improvement a few months later, but at least the same number who had had normal patterns developed “evidence of gross abnormality”. Also, although Heath did not acknowledge it, any improvement may have come about simply because the chosen patients were getting more attention from their doctors.
By 1955, Heath had stopped the study, on the grounds that “the lasting beneficial effects in the patient group… have not been significant”. But this did not mean that he was done with his electrodes. He was just getting started.
He noticed that the same jolt to the septal area, in depressed but non-schizophrenic patients, resulted in an intense sensation of pleasure, almost ecstasy. Given the chance to stimulate themselves, some of his patients would do so hundreds of times an hour, just as rats did in similar experiments (and as patient B-19 later would). In one of Heath’s films, a man who has just tried to kill himself starts to smile when his electrodes activate, saying: “I feel good. I don’t know why. I just suddenly felt good”. He adds: “When I get mad, if I push the button I feel better… that’s a real good button… I would buy one if I could.”
Soon, Heath was coming up with all manner of uses for those buttons. In 1963, he reported that he was treating two new types of patient. One, with epilepsy, had 51 electrodes implanted into 17 separate brain sites in an attempt to disrupt seizures before they happened. The other, a 28-year-old nightclub entertainer with narcolepsy, was given a self-stimulation unit with three buttons, each linked via electrodes to a different part of the brain. Like B-19 later on, he quickly settled on the button connected to the septal area as his preferred option. If he felt himself falling asleep, he would push the button – or his friends would give him a jolt to wake him up. But he also learned another use for the button: to push it in a “frantic” fashion. “It built him up toward a feeling of orgasm that he was never quite able to consummate”, writes the campaigning psychiatrist Peter Breggin in his book The Return of Lobotomy and Psychosurgery.
Heath’s was a time in which damaging or experimental procedures were commonplace: there were almost none of the controls or restrictions that we have today. But even so, his radicalism stood out.
Other doctors would implant a few electrodes for a few days; Heath implanted dozens, and left them in for years. Others experimented with animals; Heath experimented with people and animals both, feeding the findings from one set of tests into the next. Others tested the pleasure reflex under carefully controlled laboratory conditions; Heath handed patients the control boxes and set them loose to juice themselves as they saw fit. One of them ended up in Chicago, trying to sell himself and his hardware to the university for $5,000; another popped up in New York, whose police force called Heath on the grounds that he was the only one anyone could think of whose patients had wires coming out of their heads.
Heath was, in other words, a man of extraordinary curiosity – and in a position to follow his muse wherever it took him, or have one of his many subordinates do so on his behalf. While septal stimulation was the constant of his career, he engaged in an enormous variety of other work, publishing at least 425 papers.
Among these were his efforts to treat gay men by turning “repugnant feelings… toward the opposite sex” into pleasurable ones – and similar work on “frigid women”. He experimented with dripping drugs deep into the brain down tiny pipes called cannulae, targeting the same regions as his electrodes. He tested a ‘brainwashing’ drug called bulbocapnine for the CIA, on both animals and (although he denied it for decades) on a human prisoner, as a small part of the vast and largely illegal ‘MK-ULTRA’ programme to explore the limits and limitations of the American body.
He talked a suicidal patient down from a roof. He injected horseradish peroxidase into the brain to see how it carried chemicals. He gave a talk to the Army on electrical stimulation of the brain, after which his department was contracted to test psychoactive drugs on prisoners: the resulting paper, from 1957, is as macabre and gripping as the studies involving B-19, complete with detailed descriptions of the patients’ behaviour and hallucinations.
In 1972, the New Orleans Times-Picayune newspaper reported that Heath had been able to “record septal activity resulting from alcohol, tobacco, amphetamine, marijuana and sexual orgasm”. At around that time, he began testing the effects of marijuana on monkeys by blowing smoke into their cages: the equivalent of 250 joints a day. “Memo to the parents of New Orleans,” ran the resulting report in theTimes-Picayune in 1974. “If you’ve been trying to persuade yourselves that the ‘pot’ which ‘Junior’ is smoking isn’t harming him, listen to this.” Marijuana, Heath claimed gravely, could cause brain damage, respiratory damage – and erectile dysfunction.
The mysterious substance that didn’t exist
For all the volume and variety of his work, Heath’s contemporary reputation rested on one particular discovery – again the product of his work on the septal region.
As well as stimulating the schizophrenic brain, Heath was studying it. He wanted to know what was different about the tissue, the chemicals, the genes that caused the anomalies he had found. Examining blood samples and brain matter from people with schizophrenia, he discovered a mysterious substance he called taraxein, which seemed to be generated in the septal area.
This was, he dramatically announced in 1956, not a by-product of schizophrenia: rather, it seemed to be its cause. If you took a serum of taraxein and injected it into monkeys, they started showing schizophrenia-like symptoms. A couple of hours later, they were completely back to normal. When he tried it on people, the results were the same. The report caused a sensation.
And in 1967, Heath doubled down, claiming that further investigation had revealed that taraxein was in fact an antibody produced by the brain. The first line of Tulane’s press release suggested this might well be “one of the most significant scientific advances in the field of psychiatry”, and it was hard to disagree. What Heath had discovered – as the global media eagerly reported – was that people with schizophrenia were, in effect, allergic to their own brains. There was talk of a Nobel Prize.
There was just one problem: taraxein didn’t exist. Or if it did, no one else could find it. Even some of the technicians charged with isolating and purifying the substance became convinced that it didn’t actually exist. James Eaton, a colleague of Heath’s who witnessed a failed demonstration for visiting dignitaries, says it became clear that the patients were acting crazy because that’s what they realised Heath wanted: when the ‘taraxein’ was administered by other doctors, their behaviour was unchanged.
This controversy damaged Heath’s national reputation – already imperilled by a feud with Seymour Kety, who as the first director of the National Institute of Mental Health ensured that Heath was always denied federal funding for his work, and had to go cap in hand to private donors. But it did not change things in Louisiana: Heath continued to be given awards and positions, to be respected and venerated.
Yet a wider backlash against psychosurgery was stirring. It wasn’t just lobotomy, although that was increasingly discredited: there seemed to be a laundry list of damaging, dangerous or disturbing treatments being carried out around the USA. Fears of mind control and brainwashing, stoked by the success of the film The Manchurian Candidate, cast suspicion on any research involving drugs and electrodes to manipulate the mind.
In 1972, Peter Breggin published an essay warning of the dangers of psychosurgery, including Heath’s work, which a sympathetic Congressman inserted into the Congressional Record. It caught the attention of Todd Ochs, a member of the Medical Committee for Human Rights (which provided care for civil rights activists across the South) who was working at a free clinic in the French Quarter of New Orleans – and as a paramedic at Charity Hospital. Ochs and his committee took up the cause, and he alerted his friend Bill Rushton, a gay rights campaigner and investigative reporter for the local Vieux Carre Courier.
The resulting piece, ‘The mysterious experiments of Dr Heath: in which we wonder who is crazy and who is sane’, was a broadside against Heath’s work. Published in 1974, it not only told the story of patient B-19 but also claimed that nurses at Charity would hide their patients from Heath’s lackeys when they came sniffing round for subjects. Heath attracted further negative publicity in Alan Scheflin and Edward Opton’s 1978 book The Mind Manipulators.
The most damaging critique, however, came in Elliott Valenstein’s 1973 book Brain Control. Unlike the others, Valenstein – now professor emeritus of psychology and neuroscience at the University of Michigan – was a member of Heath’s own profession. And he argued not that Heath was a monster, but simply a bad scientist.
Valenstein pointed out gently but firmly that because of Heath’s lack of controls, his habit of reading what he wanted into the data, and other experimental errors, much of his work was simply invalid. “My criticism of Heath,” he says today, “was really that he didn’t seem to know how to test his own conclusions for verification. He was always interested in results that were spectacular – like finding some protein in the brain that would evoke schizophrenia. He’d published papers of that sort but never really looked for alternative explanations, never tested the reliability of his findings, was very willing to rapidly publicise his findings, so that he was quite unreliable.”
Some people Valenstein talked to told him that even Heath’s vaunted pleasure centre wasn’t all it was cracked up to be: “[They] said that many of these patients were just stimulating their own brains because they thought that’s what he wanted them to do – it wasn’t really a pleasurable experience for them.” Heath admitted in print that septal stimulation had different effects on different people – generally serving to amplify rather than create emotions, especially in the case of arousal, and having much less effect on those who were already feeling happy and contented.
Despite the growing controversy, Heath retained his position and prestige – but Tulane was becoming increasingly worried about its reputation. In the early 1970s, donors to fund the electrode studies became harder to come by, as did official approval for procedures. Heath even took a brief sabbatical while the bad publicity died down.
Yet in terms of his ambitions, and his convictions about the brain, nothing of substance changed. Psychiatrist Marilyn Skinner remembers, as a young resident at Tulane, being given the case of a 22-year-old woman: “She was wild, you couldn’t get close to her, she was literally scarred – her whole body was a scar, from her own cutting and burning. … She was going to kill herself, and somebody else too.”
Heath decided to carry out a radical surgical procedure – but couldn’t get permission to do it in New Orleans. So he found a sympathetic hospital in California, and when the procedure took place, something amazing happened, Skinner says: “They basically severed the connections between the two hemispheres [of the brain]. And I’m not kidding you, she was a dream after that. She showed warmth, and gratitude – she was able to talk about her feelings, and what happened, and was no longer suicidal or homicidal.”
That is the tantalising thing about Heath: sometimes, his wild ideas actually came off.
Visionary or monster?
Heath retired as chairman of his department in 1980, after 31 years at the helm, although he continued working for some years afterwards. Even before his death in 1999, at the age of 84, his reputation outside Tulane had become tarnished. He was known, if at all, not as the man who was the first to map out the pleasure circuit, or as one of the earliest and most passionate advocates for the biological causation of schizophrenia (now the established orthodoxy), but as a man whose work seemed closer to science fiction than practical medicine.
To some, he was a monster, plain and simple. He used vulnerable patients to hone his theories, to no therapeutic benefit, causing many of them very significant harm. He tested psychoactive drugs on the unwitting.
Harry Bailey, an Australian doctor who briefly worked with Heath on his electrode studies, accused him of picking out African-Americans for his experiments because, as he put it, “it was cheaper to use niggers than cats… they were everywhere and cheap experimental animals”. The patients would be wired up and given a little box and “just went around, ‘pop, pop, pop’, all the time, continuous orgasms”. A woman called Claudia Mullen even testified before Congress in 1995 that Heath had, when she came to him as a child patient, engaged in all kinds of unethical practices before handing her over to the custody of the CIA, where she was used as a sex slave. He has been accused of mind control, of barbarity, of “Nazi science”, of using prisoners in Charity, Jackson and elsewhere as his playthings.
Yet his former colleagues almost uniformly tell a very different story. “Other than my parents,” says James Eaton, “he was the most formidable mentor and leader and ideal that I had.” For John Goethe, another who worked with him at Tulane, “Nobody was more devoted to trying to find a cure for the people he felt medicine had neglected. He was in psychiatry and neurology rather than cardiology and dermatology because he felt ‘We’re not paying enough attention to these folks.’”
Yes, he was arrogant and temperamental – “It would be easy for him to win a contest to see who could divide a room quickest,” says Goethe – but he was also inspirational. In an obituary, fellow Tulane neurologist Leon Weisberg called him “a true visionary… an extraordinary clinician, teacher, administrator, scientist and friend”.
How to reconcile these two Bob Heaths? Certainly, it is easy to cast doubt on the wilder allegations. Bailey’s quotes come from a long, rambling, drunken speech, decades after the event – and he himself was a genuine monster, whose “deep sleep” therapy, based on the idea that the human brain would be more malleable if the patient were plunged into a barbiturate-induced coma, killed dozens of people. In fact, given New Orleans demographics, African-Americans appear to have been under-represented in Heath’s electrode studies rather than the reverse.
As for Claudia Mullen, her social worker and champion, Valerie Wolf, had her licence revoked over claims that she had exploited her clients and encouraged them to believe recovered memories that turned out to be false. Wolf is now dead and Mullen has long been out of the public eye; Alan Scheflin, the Santa Clara law professor (and co-author of The Mind Manipulators) who validated her claims of CIA abuse, refused multiple requests for an interview.
Heath may have gone to extremes, but he had many companions in excess. In 1963, a different group of scientists at Tulane started transplanting chimpanzee kidneys into humans. Lobotomies, deep sleep therapy, “insulin shock” – Heath’s electrodes were, in comparison, a relatively delicate intervention. He generally used them, he insisted, on incurably sick patients for whom all other treatments had been tried and had failed – although the B-19 case and others suggest that is not entirely true. And while he did map out the “aversive” areas of his patients’ brains (including “a site which when stimulated would turn on intense killing rage, instantaneously”), and carry out that experiment with bulbocapnine on the CIA’s behalf, he also claimed to have rejected a request from the CIA to study the brain’s pain centre.
Yet this, in an odd way, is precisely what makes Heath so fascinating, and his career so relevant today. He was not a villainous outlier, cackling to himself in a basement, but the respected head of a major university department, someone who was not only in the academic mainstream but had defined, at least for Tulane, what that mainstream was. His excesses, and his flaws, and his failures to accept his limitations, were therefore all the more significant.
Heath’s central insight – that schizophrenia was a disease of the brain rather than the mind – has certainly been vindicated, and triumphantly so. Much of his research, for example in mapping the pleasure circuit of the brain or monitoring it during orgasm, was pioneering. Yet his 425 papers have left a remarkably small imprint on the wider field. By the time he retired – and, in truth, long before – it was clear that much of his work had been rendered moot by advances in antipsychotic medication; the idea of there being one single, fixable cause for schizophrenia also ended up being simplistic and overly optimistic.
Scientists are now, again, attempting to use deep brain stimulation to treat mental illness – such as intractable and crippling obsessive–compulsive dsorder. But a recent profile of one of the leaders in the field, Emad Eskandar, claimed the practice had only begun in 1987. Heath’s use of deep brain stimulation 20–30 years earlier has been largely written out of the history of neuroscience.
B-19’s experience
To modern eyes, the B-19 episode is the most controversial of Heath’s cases – even though there is some pretty stiff competition. But what is striking in the contemporary reports is how few people, in comparison to his other electrode experiments, seem to have raised any objections.
Take Elliott Valenstein’s book Brain Control. In it, he did criticise the experiment – but for its method, not its motives. His argument was that “orgasmic reorientation” – a behavioural therapy programme based around masturbation – seemed to get equivalent results for much less effort. The basic idea that it was a psychiatrist’s duty to “cure” gay people went unquestioned. Homosexuality was, until 1968, formally listed in the diagnostic textbooks as a sociopathic personality disturbance, a fear of the opposite sex that was thought to result – just like schizophrenia – from childhood trauma. It was still listed as a ”sexual deviation” until 1973.
Speaking today, Valenstein acknowledges that “the attitude towards homosexuality at the time was very different from what it is now”. What was different about Heath’s procedure, he says, wasn’t that he was trying to “fix” homosexuality – many people, including Heath’s mentor Sandor Rado, were doing the same. Heath’s work, and other such biological approaches, were notable mostly because they seemed to offer an easier and more lasting solution than long-term therapy.
A few years ago, says James Eaton, he was interviewed about Heath’s work for a potential documentary. At the end, he was asked about Heath’s apparent crusade to wipe out homosexuality. “I said: ‘What are you talking about? I myself am gay. I’ve known I’ve been gay all of my life. Heath knew it too. And out of 44 or 45 fellows or residents, he made me his chief resident, and he trusted me until his death. Now why would he do that? He never once alluded to the fact that I was gay.’ And that floored them. It just floored them.”
And what about the young man, B-19? Did Heath’s “cure” actually work? In the paper he wrote with Charles E Moan, Heath claimed that B-19 – who he identified in contemporary interviews as a male prostitute – had subsequently had a ten-month relationship with a married woman. While he had also returned to homosexual activity, this had only happened twice, “when he needed money and ‘hustling’ was a quick way to get it when he was out of work”. Heath added that “such acting out was not intended to be a replacement for sex with females, which he indicates he is definitely motivated to continue”. In an interview in 1972, he went further, claiming that B-19 “has solved many of his personal problems and is leading an actively and exclusively heterosexual life”.
Mission accomplished, then? Not quite. While Heath’s electrodes may have stirred up arousal temporarily, they didn’t actually change the patient’s basic nature. “At least at the time I knew [B-19], it was less about whether he was homosexual or heterosexual. He was sort of asexual. He just wasn’t that interested,” says John Goethe. “It was clear to me… that his life stressors were – some were related to sexual orientation, but most were not.” He drifted between jobs, and “was not a happy camper about a lot of things”. He adds that it was B-19 who approached Heath for help with his sexuality – rather than having a “cure” imposed on him in exchange for leniency over drugs charges, as suggested by Bill Rushton at the time.
The best place to find the truth about B-19 and Heath’s other experiments would be his archives, which are held by his old department at Tulane. But the university (which is a private institution) refuses to let anyone have access to them, even though researchers have in the past been allowed to view the films of Heath’s experiments held by Tulane. While I spoke to several of Heath’s former colleagues, those still working at Tulane itself refused to comment. With the assistance of Ken Kramer of PsychSearch.net, who investigates cases of psychiatric malpractice, I was able to track down Moan, Heath’s co-author on the B-19 paper, but he refused repeated requests for an interview.
Yet from the available evidence, it is hard to disagree with the judgement of Alan Baumeister, a Louisiana State University psychiatry professor and the leading academic expert on Heath, that the Tulane electrical brain stimulation experiments were “dubious and precarious” not just by today’s standards, but by those of the time. “Heath, throughout the history of his work, justified what he was doing on therapeutic grounds,” says Baumeister. “He said that it was done for the benefit of the patients. But some of the things he did couldn’t conceivably have been done for the benefit of the patient.”
Persistent but flawed
He may not have been a god, but Heath was clearly a man of extraordinary gifts and extraordinary charisma – yet one whose self-belief blinded him to the flaws in his theories and his methods. “He, like many doctors, did not see any ethical problems from what he was doing,” says Todd Ochs. “He was trying to help people. And in a way it makes it more sad and also more dangerous – self-righteousness is something that reason doesn’t address. … He thought he was helping gay men, he thought he was helping schizophrenics, and that his research was going to be transformative.”
During his long career, Heath made many claims about what stimulating his beloved septal region could do. First he thought it could “wake up” the brain from a sleep-like state; then that it could be used to compensate for schizophrenics’ defective pleasure centres; or to detect and disrupt epileptic fits; or relieve chronic pain.
Even in old age, he was coming up with new ideas, arguing that transplanting septal tissue from one person to another could enhance brain function and ward off the effects of ageing and Alzheimer’s: he’d already done it in rats, he told a Tulane colleague in an interview in 1986, and they’d tried it out on squirrel monkeys just the day before.
Yet what Heath had, ultimately, was a procedure in search of a purpose. Like his patients with their metal boxes, he could do something to the brain – septal stimulation – that was strange and fascinating and enthralling and mysterious.
THE MAN WHO FRIED GAY PEOPLE’S BRAINS
A doctor administers ‘transorbital lobotomy’ , or shock therapy at Western State Hospital in 1949
Post-war America considered homosexuality a mental disorder – which allowed one neurosurgeon to widen his horrific experiments.Robert Colvileconcludes his report
As we saw yesterday, Dr Robert Galbraith Heath was a man of extraordinary curiosity – and in a position to follow his muse wherever it took him, or have one of his many subordinates do so on his behalf. Much of his life was devoted to exploring his theory that he could cure schizophrenia and other mental illnesses by delivering targeted electric pulses to the “septal” region of the brain’s subcortex, by means of electrodes through the skull. But while septal stimulation was the constant of his career, he engaged in an enormous variety of other work, publishing at least 425 papers.
Among these were his efforts to treat gay men by turning “repugnant feelings … toward the opposite sex” into pleasurable ones – and similar work on “frigid women”. He experimented with dripping drugs deep into the brain down tiny pipes called cannulae, targeting the same regions as his electrodes. He tested a ‘brainwashing’ drug called bulbocapnine for the CIA, on both animals and (although he denied it for decades) on a human prisoner, as a small part of the vast and largely illegal “MK-Ultra” programme to explore the limits and limitations of the American body.
He talked a suicidal patient down from a roof. He injected horseradish peroxidase into the brain to see how it carried chemicals. He gave a talk to the army on electrical stimulation of the brain, after which his department was contracted to test psychoactive drugs on prisoners: the resulting paper, from 1957, is as macabre and gripping as the studies involving B-19, complete with detailed descriptions of the patients’ behaviour and hallucinations.
In 1972, the New Orleans Times-Picayune newspaper reported that Heath had been able to “record septal activity resulting from alcohol, tobacco, amphetamine, marijuana and sexual orgasm”. At around that time, he began testing the effects of marijuana on monkeys by blowing smoke into their cages: the equivalent of 250 joints a day. “Memo to the parents of New Orleans,” ran the resulting report in the Times-Picayune in 1974. “If you’ve been trying to persuade yourselves that the ‘pot’ that ‘Junior’ is smoking isn’t harming him, listen to this.” Marijuana, Heath claimed gravely, could cause brain damage, respiratory damage – and erectile dysfunction.
As we saw yesterday, Dr Robert Galbraith Heath was a man of extraordinary curiosity – and in a position to follow his muse wherever it took him, or have one of his many subordinates do so on his behalf. Much of his life was devoted to exploring his theory that he could cure schizophrenia and other mental illnesses by delivering targeted electric pulses to the “septal” region of the brain’s subcortex, by means of electrodes through the skull. But while septal stimulation was the constant of his career, he engaged in an enormous variety of other work, publishing at least 425 papers.
Among these were his efforts to treat gay men by turning “repugnant feelings … toward the opposite sex” into pleasurable ones – and similar work on “frigid women”. He experimented with dripping drugs deep into the brain down tiny pipes called cannulae, targeting the same regions as his electrodes. He tested a ‘brainwashing’ drug called bulbocapnine for the CIA, on both animals and (although he denied it for decades) on a human prisoner, as a small part of the vast and largely illegal “MK-Ultra” programme to explore the limits and limitations of the American body.
He talked a suicidal patient down from a roof. He injected horseradish peroxidase into the brain to see how it carried chemicals. He gave a talk to the army on electrical stimulation of the brain, after which his department was contracted to test psychoactive drugs on prisoners: the resulting paper, from 1957, is as macabre and gripping as the studies involving B-19, complete with detailed descriptions of the patients’ behaviour and hallucinations.
In 1972, the New Orleans Times-Picayune newspaper reported that Heath had been able to “record septal activity resulting from alcohol, tobacco, amphetamine, marijuana and sexual orgasm”. At around that time, he began testing the effects of marijuana on monkeys by blowing smoke into their cages: the equivalent of 250 joints a day. “Memo to the parents of New Orleans,” ran the resulting report in the Times-Picayune in 1974. “If you’ve been trying to persuade yourselves that the ‘pot’ that ‘Junior’ is smoking isn’t harming him, listen to this.” Marijuana, Heath claimed gravely, could cause brain damage, respiratory damage – and erectile dysfunction.
For all the volume and variety of his work, Heath’s contemporary reputation rested on one particular discovery – again the product of his work on the septal region. As well as stimulating the schizophrenic brain, Heath was studying it. He wanted to know what was different about the tissue, the chemicals, the genes that caused the anomalies he had found. Examining blood samples and brain matter from people with schizophrenia, he discovered a mysterious substance he called taraxein, which seemed to be generated in the septal area.
This was, he dramatically announced in 1956, not a by-product of schizophrenia: rather, it seemed to be its cause. If you took a serum of taraxein and injected it into monkeys, they started showing schizophrenia-like symptoms. A couple of hours later, they were completely back to normal. When he tried it on people, the results were the same. The report caused a sensation.
And in 1967, Heath doubled down, claiming that further investigation had revealed that taraxein was in fact an antibody produced by the brain. The first line of Tulane’s press release suggested this might well be “one of the most significant scientific advances in the field of psychiatry”, and it was hard to disagree. What Heath had discovered – as the global media eagerly reported – was that people with schizophrenia were, in effect, allergic to their own brains. There was talk of a Nobel Prize.
There was just one problem: taraxein didn’t exist. Or if it did, no one else could find it. Even some of the technicians charged with isolating and purifying the substance became convinced that it didn’t actually exist. James Eaton, a colleague of Heath’s who witnessed a failed demonstration for visiting dignitaries, says it became clear that the patients were acting crazy because that’s what they realised Heath wanted: when the “taraxein” was administered by other doctors, their behaviour was unchanged.
This controversy damaged Heath’s national reputation – already imperilled by a feud with Seymour Kety, who as the first director of the National Institute of Mental Health ensured that Heath was always denied federal funding for his work, and had to go cap in hand to private donors. But it did not change things in Louisiana: Heath continued to be given awards and positions, to be respected and venerated.
Yet a wider backlash against psychosurgery was stirring. It wasn’t just lobotomy, although that was increasingly discredited: there seemed to be a laundry list of damaging, dangerous or disturbing treatments being carried out around the US. Fears of mind control and brainwashing, stoked by the success of the film The Manchurian Candidate, cast suspicion on any research involving drugs and electrodes to manipulate the mind.
In 1972, a campaigning psychiatrist called Peter Breggin published an essay warning of the dangers of psychosurgery, including Heath’s work, which a sympathetic Congressman inserted into the Congressional Record. It caught the attention of Todd Ochs, a member of the Medical Committee for Human Rights (which provided care for civil rights activists across the South) who was working at a free clinic in the French Quarter of New Orleans – and as a paramedic at Charity Hospital. Ochs and his committee took up the cause, and he alerted his friend Bill Rushton, a gay rights campaigner and investigative reporter for the local Vieux Carre Courier.
The resulting piece, “The mysterious experiments of Dr Heath: in which we wonder who is crazy and who is sane”, was a broadside against Heath’s work. Published in 1974, it not only told the story of patient B-19 but also claimed that nurses at Charity would hide their patients from Heath’s lackeys when they came sniffing round for subjects. Heath attracted further negative publicity in Alan Scheflin and Edward Opton’s 1978 book The Mind Manipulators.
The most damaging critique, however, came in Elliott Valenstein’s 1973 book Brain Control. Unlike the others, Valenstein – now professor emeritus of psychology and neuroscience at the University of Michigan – was a member of Heath’s own profession. And he argued not that Heath was a monster, but simply a bad scientist.
Valenstein pointed out gently but firmly that because of Heath’s lack of controls, his habit of reading what he wanted into the data, and other experimental errors, much of his work was simply invalid. “My criticism of Heath,” he says today, “was really that he didn’t seem to know how to test his own conclusions for verification. He was always interested in results that were spectacular – like finding some protein in the brain that would evoke schizophrenia. He’d published papers of that sort but never really looked for alternative explanations, never tested the reliability of his findings, was very willing to rapidly publicise his findings, so that he was quite unreliable.”
Some people Valenstein talked to told him that even Heath’s vaunted pleasure centre wasn’t all it was cracked up to be: “[They] said that many of these patients were just stimulating their own brains because they thought that’s what he wanted them to do – it wasn’t really a pleasurable experience for them.” Heath admitted in print that septal stimulation had different effects on different people – generally serving to amplify rather than create emotions, especially in the case of arousal, and having much less effect on those who were already feeling happy and contented.
Despite the growing controversy, Heath retained his position and prestige – but Tulane was becoming increasingly worried about its reputation. In the early 1970s, donors to fund the electrode studies became harder to come by, as did official approval for procedures. Heath even took a brief sabbatical while the bad publicity died down.
Yet in terms of his ambitions, and his convictions about the brain, nothing of substance changed. Psychiatrist Marilyn Skinner remembers, as a young resident at Tulane, being given the case of a 22-year-old woman: “She was wild, you couldn’t get close to her, she was literally scarred – her whole body was a scar, from her own cutting and burning. She was going to kill herself, and somebody else too.”
Heath decided to carry out a radical surgical procedure – but couldn’t get permission to do it in New Orleans. So he found a sympathetic hospital in California, and when the procedure took place, something amazing happened, Skinner says: “They basically severed the connections between the two hemispheres [of the brain]. And I’m not kidding you, she was a dream after that. She showed warmth, and gratitude – she was able to talk about her feelings, and what happened, and was no longer suicidal or homicidal.” That is the tantalising thing about Heath: sometimes, his wild ideas actually came off.
Heath retired as chairman of his department in 1980, after 31 years at the helm, although he continued working for some years afterwards. Even before his death in 1999, at the age of 84, his reputation outside Tulane had become tarnished. He was known, if at all, not as the man who was the first to map out the pleasure circuit, or as one of the earliest and most passionate advocates for the biological causation of schizophrenia (now the established orthodoxy), but as a man whose work seemed closer to science fiction than practical medicine.
To some, he was a monster, plain and simple. He used vulnerable patients to hone his theories, to no therapeutic benefit, causing many of them very significant harm. He tested psychoactive drugs on the unwitting.
Harry Bailey, an Australian doctor who briefly worked with Heath on his electrode studies, accused him of picking out African-Americans for his experiments because, as he put it, they were “everywhere and cheap experimental animals”. The patients would be wired up and given a little box and “just went around, ‘pop, pop, pop’, all the time, continuous orgasms”. A woman called Claudia Mullen even testified before Congress in 1995 that Heath had, when she came to him as a child patient, engaged in all kinds of unethical practices before handing her over to the custody of the CIA, where she was used as a sex slave. He has been accused of mind control, of barbarity, of “Nazi science”, of using prisoners in Charity, Jackson and elsewhere as his playthings.
Yet his former colleagues almost uniformly tell a very different story. “Other than my parents,” says James Eaton, “he was the most formidable mentor and leader and ideal that I had.” For John Goethe, another who worked with him at Tulane, “Nobody was more devoted to trying to find a cure for the people he felt medicine had neglected. He was in psychiatry and neurology rather than cardiology and dermatology because he felt ‘We’re not paying enough attention to these folks.’”
Yes, he was arrogant and temperamental – “It would be easy for him to win a contest to see who could divide a room quickest,” says Goethe – but he was also inspirational. In an obituary, fellow Tulane neurologist Leon Weisberg called him “a true visionary … an extraordinary clinician, teacher, administrator, scientist and friend”.
How to reconcile these two Bob Heaths? Certainly, it is easy to cast doubt on the wilder allegations. Bailey’s quotes come from a long, rambling, drunken speech, decades after the event – and he himself was a genuine monster, whose “deep sleep” therapy, based on the idea that the human brain would be more malleable if the patient were plunged into a barbiturate-induced coma, killed dozens of people. In fact, given New Orleans demographics, African-Americans appear to have been under-represented in Heath’s electrode studies rather than the reverse.
As for Claudia Mullen, her social worker and champion, Valerie Wolf, had her licence revoked over claims that she had exploited her clients and encouraged them to believe recovered memories that turned out to be false. Wolf is now dead and Mullen has long been out of the public eye; Alan Scheflin, the Santa Clara law professor (and co-author of The Mind Manipulators) who validated her claims of CIA abuse, refused requests for an interview.
Heath may have gone to extremes, but he had many companions in excess. In 1963, a different group of scientists at Tulane started transplanting chimpanzee kidneys into humans. Lobotomies, deep sleep therapy, “insulin shock” – Heath’s electrodes were, in comparison, a relatively delicate intervention. He generally used them, he insisted, on incurably sick patients for whom all other treatments had been tried and had failed – although the B-19 case and others suggest that is not entirely true. And while he did map out the “aversive” areas of his patients’ brains (including “a site which, when stimulated, would turn on intense killing rage, instantaneously”), and carry out that experiment with bulbocapnine on the CIA’s behalf, he also claimed to have rejected a request from the CIA to study the brain’s pain centre.
Yet this, in an odd way, is precisely what makes Heath so fascinating, and his career so relevant today. He was not a villainous outlier, cackling to himself in a basement, but the respected head of a major university department, someone who was not only in the academic mainstream but had defined, at least for Tulane, what that mainstream was. His excesses, and his flaws, and his failures to accept his limitations, were therefore all the more significant.
Heath’s central insight – that schizophrenia was a disease of the brain rather than the mind – has certainly been vindicated, and triumphantly so. Much of his research, for example in mapping the pleasure circuit of the brain or monitoring it during orgasm, was pioneering. Yet his 425 papers have left a remarkably small imprint on the wider field. By the time he retired – and, in truth, long before – it was clear that much of his work had been rendered moot by advances in antipsychotic medication; the idea of there being one single, fixable cause for schizophrenia also ended up being simplistic and overly optimistic.
Scientists are now, again, attempting to use deep brain stimulation to treat mental illness – such as intractable and crippling obsessive–compulsive dsorder. But a recent profile of one of the leaders in the field, Emad Eskandar, claimed the practice had only begun in 1987. Heath’s use of deep brain stimulation 20–30 years earlier has been largely written out of the history of neuroscience.
To modern eyes, the B-19 episode is the most controversial of Heath’s cases – even though there is some pretty stiff competition. But what is striking in the contemporary reports is how few people, in comparison to his other electrode experiments, seem to have raised any objections.
Take Elliott Valenstein’s book Brain Control. In it, he did criticise the experiment – but for its method, not its motives. His argument was that “orgasmic reorientation” – a behavioural therapy programme based around masturbation – seemed to get equivalent results for much less effort. The basic idea that it was a psychiatrist’s duty to “cure” gay people went unquestioned. Homosexuality was, until 1968, formally listed in the diagnostic textbooks as a sociopathic personality disturbance, a fear of the opposite sex that was thought to result – just like schizophrenia – from childhood trauma. It was still listed as a ”sexual deviation” until 1973.
Speaking today, Valenstein acknowledges that “the attitude towards homosexuality at the time was very different from what it is now”. What was different about Heath’s procedure, he says, wasn’t that he was trying to “fix” homosexuality – many people, including Heath’s mentor Sandor Rado, were doing the same. Heath’s work, and other such biological approaches, were notable mostly because they seemed to offer an easier and more lasting solution than long-term therapy.
A few years ago, says James Eaton, he was interviewed about Heath’s work for a potential documentary. At the end, he was asked about Heath’s apparent crusade to wipe out homosexuality. “I said: ‘What are you talking about? I myself am gay. I’ve known I’ve been gay all of my life. Heath knew it too. And out of 44 or 45 fellows or residents, he made me his chief resident, and he trusted me until his death. Now why would he do that? He never once alluded to the fact that I was gay.’ And that floored them. It just floored them.”
And what about the young man, B-19? Did Heath’s “cure” actually work? In the paper he wrote with Charles E Moan, Heath claimed that B-19 – who he identified in contemporary interviews as a male prostitute – had subsequently had a 10-month relationship with a married woman. While he had also returned to homosexual activity, this had only happened twice, “when he needed money and ‘hustling’ was a quick way to get it when he was out of work”. Heath added that “such acting out was not intended to be a replacement for sex with females, which he indicates he is definitely motivated to continue”. In an interview in 1972, he went further, claiming that B-19 “has solved many of his personal problems and is leading an actively and exclusively heterosexual life”.
Mission accomplished, then? Not quite. While Heath’s electrodes may have stirred up arousal temporarily, they didn’t actually change the patient’s basic nature. “At least at the time I knew [B-19], it was less about whether he was homosexual or heterosexual. He was sort of asexual. He just wasn’t that interested,” says John Goethe. “It was clear to me … that his life stressors were – some were related to sexual orientation, but most were not.” He drifted between jobs, and “was not a happy camper about a lot of things”. He adds that it was B-19 who approached Heath for help with his sexuality – rather than having a “cure” imposed on him in exchange for leniency over drugs charges, as suggested by Bill Rushton at the time.
The best place to find the truth about B-19 and Heath’s other experiments would be his archives, which are held by his old department at Tulane. But the university (which is a private institution) refuses to let anyone have access to them, even though researchers have in the past been allowed to view the films of Heath’s experiments held by Tulane. While I spoke to several of Heath’s former colleagues, those still working at Tulane itself refused to comment. With the assistance of Ken Kramer of PsychSearch.net, who investigates cases of psychiatric malpractice, I was able to track down Moan, Heath’s co-author on the B-19 paper, but he refused requests for an interview.
Yet from the available evidence, it is hard to disagree with the judgement of Alan Baumeister, a Louisiana State University psychiatry professor and the leading academic expert on Heath, that the Tulane electrical brain stimulation experiments were “dubious and precarious” not just by today’s standards, but by those of the time. “Heath, throughout the history of his work, justified what he was doing on therapeutic grounds,” says Baumeister. “He said that it was done for the benefit of the patients. But some of the things he did couldn’t conceivably have been done for the benefit of the patient.”
He may not have been a god, but Heath was clearly a man of extraordinary gifts and extraordinary charisma – yet one whose self-belief blinded him to the flaws in his theories and his methods. “He, like many doctors, did not see any ethical problems from what he was doing,” says Todd Ochs. “He was trying to help people. And in a way it makes it more sad and also more dangerous – self-righteousness is something that reason doesn’t address. He thought he was helping gay men, he thought he was helping schizophrenics, and that his research was going to be transformative.”
During his long career, Heath made many claims about what stimulating his beloved septal region could do. First he thought it could “wake up” the brain from a sleep-like state; then that it could be used to compensate for schizophrenics’ defective pleasure centres; or to detect and disrupt epileptic fits; or relieve chronic pain.
Even in old age, he was coming up with new ideas, arguing that transplanting septal tissue from one person to another could enhance brain function and ward off the effects of ageing and Alzheimer’s: he’d already done it in rats, he told a Tulane colleague in an interview in 1986, and they’d tried it out on squirrel monkeys just the day before.
Yet what Heath had, ultimately, was a procedure in search of a purpose. Like his patients with their metal boxes, he could do something to the brain – septal stimulation – that was strange and fascinating and enthralling and mysterious. So, like them, he kept doing it, again and again and again.
Although we often speak of “the Buddha,” there are many Buddhas in Buddhism. On top of that, the many Buddhas come with many names and forms and play multiple roles. The word “Buddha” means one who woke up,” and in Buddhist doctrine, any such enlightened individual is technically a Buddha. In addition, the word Buddha is often used to mean the principle of Buddha-nature. But of course, there is one historical figure that normally is considered the Buddha.
Shakyamuni Buddha is a name given to the historical Buddha, especially in Mahayana Buddhism. So it’s nearly always the case that when someone is talking about Shakyamuni, he or she is speaking of the historical figure who was born Siddhartha Gautama but then became known as Shakyamuni only after he became the Buddha. This person, after his enlightenment, is also sometimes called Gautama Buddha.
However, people also speak of Shakyamuni as a more transcendent figure who still is, and not as a historical figure who lived a long time ago. Especially if you are new to Buddhism, this may be confusing. Let’s take a look at Shakyamuni Buddha and his role in Buddhism.
The Historical Buddha
The future Shakyamuni Buddha, Siddhartha Gautama, was born in the 5th or 6th century BCE in what is now Nepal. Although historians believe there was such a person, much of his life story is shrouded in legend and myth.
According to legend, Siddhartha Gautama was the son of a king, and as a youth and young adult, he lived a sheltered and pampered life. In his late 20s, he was shocked to witness sickness, old age, and death for the first time, and he was filled with such dread he resolved to give up his royal birthright to seek peace of mind.
After several false starts, Siddhartha Gautama eventually settled determinately into deep meditation under the famous Bodhi tree in Bodh Gaya, in North Eastern India, and realized enlightenment, at about the age of 35. From this point on he was called the Buddha, which means “one who woke up.” He spent the rest of his life teaching and died at about the age of 80, achieving Nirvana. More detail about the life of the Buddha can be read in The Life of the Buddha.
About the Shakya
The name Shakyamuni is Sanskrit for “Sage of the Shakya.” Siddhartha Gautama was born a prince of the Shakya or Sakya, a clan who appear to have established a city-state with a capital in Kapilavatthu, in modern-day Nepal, about 700 BCE. The Shakya were believed to have been descendants of a very ancient Vedic sage named Gautama Maharishi, from whom they took the name Gautama. There is a bit of legitimate documentation of the Shakya clan that can be found outside of Buddhist texts, so it appears the Shakya was not just an invention of Buddhist story-tellers.
If indeed Siddhartha was the heir of the Shakya king, as legends suggest, his enlightenment may have played a small role in the clan’s downfall. The Prince had married and had fathered a son before he left his home to seek wisdom, but the son, Rahula, eventually became his father’s disciple and a celibate monk, as did many young men of the Shakya nobility, according to the Tipitaka.
Early scriptures also say the Shakya and another clan, the Kosala, had long been at war. A peace agreement was sealed when the Kosala crown prince married a Shakya princess. However, the young woman sent by the Shakya to marry the prince actually was a slave, not a princess–a deception not discovered for a long time. The couple had a son, Vidudabha, who swore revenge when he learned the truth about his mother. He invaded and massacred the Shakya, then annexed Shakya territory into Kosala territory.
This happened near the time of the Buddha’s death. In his book, Confessions of a Buddhist Atheist Stephen Batchelor presents a plausible argument that the Buddha was poisoned because he was the most prominent surviving member of the Shakya royal family.
The Trikaya
According to the Trikaya doctrine of Mahayana Buddhism, a Buddha has three bodies, called dharmakaya, Samb Hoga kaya, and Nirvana kaya. The Nirvana kaya body is also called the “emanation” body because it is the body that appears in the phenomenal world. Shakyamuni is considered a Nirvana kaya Buddha because he was born, and walked the earth, and died.
The samghogakaya body is the body that feels the bliss of enlightenment. A Samb Hoga kaya Buddha is purified of defilement and is free of suffering, yet maintains a distinctive form. The dharmakaya body is beyond form and distinction.
The three bodies actually are one body, however. Although the name Shakyamuni usually is associated with the Nirvana kaya body only, occasionally in some schools Shakyamuni is spoken of as all bodies at once.
Queen Maya’s retreat to Lumbini to gave birth to Prince Siddharta Gautama (Buddha), the panel of Lalitavistara, Borobudur, Central Java, Indonesia. Gunawan Kartapranata/Wikimedia Commons
Aspects of the story of Buddha’s birth may have been borrowed from Hindu texts, such as the account of the birth of Indra from the Rig Veda. The story may also have Hellenic influences. For a time after Alexander the Great conquered central Asia in 334 BCE, there was a considerable intermingling of Buddhism with Hellenic art and ideas. There also is speculation that the story of the Buddha’s birth was “improved” after Buddhist traders returned from the Middle East with stories of the birth of Jesus.
The Traditional Tale of the Buddha’s Birth
Twenty-five centuries ago, King Suddhodana ruled a land near the Himalaya Mountains.
One day during a midsummer festival, his wife, Queen Maya, retired to her quarters to rest, and she fell asleep and dreamed a vivid dream, in which four angels carried her high into white mountain peaks and clothed her in flowers. A magnificent white bull elephant bearing a white lotus in its trunk approached Maya and walked around her three times. Then the elephant struck her on the right side with its trunk and vanished into her.
When Maya awoke, she told her husband about the dream. The King summoned 64 Brahmans to come and interpret it. Queen Maya would give birth to a son, the Brahmans said, and if the son did not leave the household, he would become a world conqueror. However, if he were to leave the household he would become a Buddha.
When the time for the birth grew near, Queen Maya wished to travel from Kapilavatthu, the King’s capital, to her childhood home, Devadaha, to give birth. With the King’s blessings, she left Kapilavatthu on a palanquin carried by a thousand courtiers.
On the way to Devadaha, the procession passed Lumbini Grove, which was full of blossoming trees. Entranced, the Queen asked her courtiers to stop, and she left the palanquin and entered the grove. As she reached up to touch the blossoms, her son was born.
Then the Queen and her son were showered with perfumed blossoms, and two streams of sparkling water poured from the sky to bathe them. And the infant stood, and took seven steps, and proclaimed “I alone am the World-Honored One!
Then Queen Maya and her son returned to Kapilavatthu. The Queen died seven days later, and the infant prince was nursed and raised by the Queen’s sister Pajapati, also married to King Suddhodana.
Symbolism
There is a jumble of symbols presented in this story. The white elephant was a sacred animal representing fertility and wisdom. The lotus is a common symbol of enlightenment in Buddhist art. A white lotus, in particular, represents mental and spiritual purity. The baby Buddha’s seven steps evoke seven directions—north, south, east, west, up, down, and here.
Buddha’s Birthday Celebration
In Asia, Buddha’s birthday is a festive celebration featuring parades with many flowers and floats of white elephants. Figures of the baby Buddha pointing up and down are placed in bowls, and sweet tea is poured over the figures to “wash” the baby.
Buddhist Interpretation
Newcomers to Buddhism tend to dismiss the Buddha birth myth as so much froth. It sounds like a story about the birth of a god, and the Buddha was not a god. In particular, the declaration “I alone am the World-Honored One” is a bit hard to reconcile with Buddhist teachings on nontheism and anatman.
However, in Mahayana Buddhism, this is interpreted as the baby Buddha speaking of the Buddha-nature that is the immutable and eternal nature of all beings. On Buddha’s birthday, some Mahayana Buddhists wish each other happy birthday, because the Buddha’s birthday is everyone’s birthday.
Reference
O’Brien, Barbara. “The Birth of the Buddha.” Learn Religions, Feb. 11, 2020, learnreligions.com/the-birth-of-the-buddha-449783.
For years, Rosemary Kennedy’s story was kept secret after her lobotomy was botched, leaving her unable to walk or talk.
The Kennedy Family at Hyannis Port on September 4, 1931. From left to right: Robert, John, Eunice, Jean (on lap of) Joseph Sr., Rose (behind) Patricia, Kathleen, Joseph Jr. (behind) Rosemary. Dog in foreground is “Buddy.”
Though John F. Kennedy and Jackie might be the most recognizable members of the family, the Kennedys were famous long before John became president.
Their father, Joe Kennedy Sr., was a prominent businessman in Boston and his wife, Rose, was a noted philanthropist and socialite. Together they had nine children, three of whom went into politics. For the most part they lived their lives in the open, almost like America’s version of a royal family.
But, like every family, they had their secrets.
Born in 1918, Rosemary Kennedy was the third child of Joe and Rose and the first girl. During her birth, the obstetrician who was supposed to be delivering her was running late. Not wanting to deliver the baby without a doctor present, the nurse reached up into Rose’s birth canal and held the baby in place.
The actions of the nurse would have lasting consequences for Rosemary Kennedy. The lack of oxygen delivered to her brain during her birth caused lasting damage to her brain, resulting in a mental deficiency.
Though she looked like the rest of the Kennedys, with bright eyes and dark hair, her parents knew she was different right away.
As a child, Rosemary was unable to keep up with her siblings, who would often play ball in the yard, or run around the neighborhood. Her lack of inclusion often caused “fits,” which were later discovered to be seizures or episodes relating to her mental illness.
However, in the 1920s mental illness was highly stigmatized. Fearing repercussions if her daughter couldn’t keep up, Rose pulled Rosemary out of school and instead hired a tutor to teach the girl from home. Eventually, she sent her to a boarding school, in lieu of institutionalizing her.
In 1928, Joe was named an ambassador to the Court of St. James in England. The entire family moved across the Atlantic and was presented at court to the public. Despite her disabilities, Rosemary joined the family for the presentation.
Of course, no one knew the extent of her disability, as the Kennedys had worked hard to keep it quiet.
Keystone/Getty Images Rosemary, her sister Kathleen, and her mother Rose being presented to the people in London. Her family abandoned her and kept her shuttered away in institutions for the rest of her life.
In England, Rosemary gained a sense of normalcy, as she had been placed in a Catholic school run by nuns. With the time and patience to teach her, they were training her to be a teacher’s aide and she was flourishing under their guidance.
However, in 1940, when Germany marched on Paris, the Kennedys were forced back to the states, and Rosemary’s education was abandoned. Once back stateside, Rose placed Rosemary in a convent, though it didn’t last long. According to the nuns, Rosemary would sneak out at night and go to bars, meet strange men and go home with them.
At the same time, Joe was grooming his two oldest boys for a career in politics. Rose and Joe worried that Rosemary’s behavior could create a bad reputation not just for herself but for the whole family, and eagerly searched for something that would help her.
Dr. Walter Freeman was the answer.
Freeman, along with his associate Dr. James Watts had been researching a neurological procedure that was said to cure the physically and mentally disabled. The procedure? The lobotomy.
When it was first introduced, the lobotomy was hailed as a cure-all and was widely recommended by physicians. Despite the excitement, however, there were many warnings that the lobotomy, though occasionally effective, was also destructive. One woman described her daughter, a recipient, as being the same person on the outside, but like a new human on the inside.
John F. Kennedy Presidential Library and Museum The Kennedy family, not including baby Jean.
Despite the warnings, Joe needed no convincing, as it seemed like this was the Kennedy family’s last hope. Years later, Rose would claim that she had no knowledge of the procedure until it had already happened. No one thought to ask if Rosemary had any thoughts of her own.
In 1941, when she was 23 years old, Rosemary Kennedy received a lobotomy. Two holes were drilled in her skull, through which small metal spatulas were inserted. The spatulas were used to sever the link between the pre-frontal cortex and the rest of the brain. Though it is not known whether he did so on Rosemary, Dr. Freeman would often insert an icepick through the patient’s eye to sever the link as well as the spatula.
Throughout the entire procedure, Rosemary was awake, speaking with doctors and reciting poems to nurses. They knew the procedure was over when she stopped speaking.
Immediately after the procedure, the Kennedys realized that something was wrong.
John F. Kennedy Presidential Library and Museum John and his siblings Eunice, Joseph Jr., Rosemary, and Kathleen in a boat at Cohasset, Massachusetts, circa 1923-1924.
Rosemary could no longer speak or walk. She was moved to an institution and spent months in physical therapy before she regained movement, and even then it was only partially in one arm.
Rosemary Kennedy spent 20 years in the institution, unable to speak, walk, or see her family. It wasn’t until after Joe suffered a massive stroke that Rose went to go see her daughter again. In a panicked rage, Rosemary attacked her mother, unable to express herself any other way.
At that point, the Kennedys realized what they had done and began to champion rights for the mentally disabled.
John F. Kennedy would use his presidency to sign the Maternal and Child Health and Mental Retardation Planning Amendment to the Social Security Act, the precursor to the Americans with Disabilities Act, which his brother Ted pushed for during his time as a senator. Eunice Kennedy, JFK and Rosemary’s sister also founded the Special Olympics in 1962, to champion the achievements and abilities of the physically and mentally disabled.
After being reunited with her family, Rosemary Kennedy lived out the rest of her life in Saint Coletta’s, a residential care facility in Jefferson, Wisconsin, until her death in 2005.
The Bhavachakra is a Tibetan Buddhist representation of the “wheel of life,” or cycle of existence. MarenYumi/Flickr
The rich iconography of the Wheel of Life can be interpreted on several levels. The six major sections represent the Six Realms. These realms can be understood as forms of existence, or states of mind, into which beings are born according to their karma. The realms also can be viewed as situations in life or even personality types—hungry ghosts are addicts; devas are privileged; hell beings have anger issues.
In each of the realms, the Bodhisattva Avalokiteshvara appears to show the way to liberation from the Wheel. But liberation is possible only in the human realm. From there, those who realize enlightenment find their way out of the Wheel to Nirvana.
The gallery shows sections of the Wheel and explains them in more detail.
The Wheel of Life is one of the most common subjects of Buddhist art. The detailed symbolism of the Wheel can be interpreted on many levels.
The Wheel of Life (called the Bhavachakra in Sanskrit) represents the cycle of birth and rebirth and existence in samsara.
This gallery looks at different parts of the Wheel and explains what they mean. The main sections are the hub and the six “pie wedges” depicting the Six Realms. The gallery also looks at the Buddha figures in the corners and at Yama, the fearsome creature holding the Wheel in his hooves.
Many Buddhists understand the Wheel in an allegorical, not literal, way. As you examine the parts of the wheel you might find yourself relating to some of it personally or recognizing people you know as Jealous Gods or Hell Beings or Hungry Ghosts.
The outer circle of the Wheel (not shown in detail in this gallery) is the Paticca Samuppada, the Links of Dependent Origination. Traditionally, the outer wheel depicts a blind man or woman (representing ignorance); potters (formation); a monkey (consciousness); two men in a boat (mind and body); a house with six windows (the senses); an embracing couple (contact); an eye pierced by an arrow (sensation); a person drinking (thirst); a man gathering fruit (grasping); a couple making love (becoming); a woman giving birth (birth); and a man carrying a corpse (death).
Yama, Lord of the Underworld
The Wrathful Dharmapala of Hell Yama, Lord of the Underworld, represents death and holds the wheel in his hooves. MarenYumi/Flickr
The creature holding the Wheel of Life in his hooves is Yama, the wrathful dharmapala who is Lord of the Hell Realm.
The terrible face of Yama, who represents impermanence, peers over the top of the Wheel. In spite of his appearance, Yama is not evil. He is a wrathful dharmapala, a creature devoted to protecting Buddhism and Buddhists. Although we may be frightened of death, it is not evil; just inevitable.
In legend, Yama was a holy man who believed he would realize enlightenment if he meditated in a cave for 50 years. In the 11th month of the 49th year, robbers entered the cave with a stolen bull and cut off the bull’s head. When they realized the holy man had seen them, the robbers cut off his head also.
But the holy man put on the bull’s head and assumed the terrible form of Yama. He killed the robbers, drank their blood, and threatened all of Tibet. He could not be stopped until Manjushri, Bodhisattva of Wisdom, manifested as the even more terrible dharmapala Yamantaka and defeated Yama. Yama then became a protector of Buddhism.
The Realm of the Gods
Being a God Isn’t Perfect The Realm of the Gods of the Bhavachakra. MarenYumi/Flickr
The Realm of the Gods (Devas) is the highest realm of the Wheel of Life and is always depicted at the top of the Wheel.
The Realm of the Gods (Devas) sounds like a nice place to live. And, no question, you can do a lot worse. But even the Realm of the Gods isn’t perfect. Those born in the God Realm live long and pleasure-filled lives. They have wealth and power and happiness. So what’s the catch?
The catch is that because the Devas have such rich and happy lives they don’t recognize the truth of suffering. Their happiness is, in a way, a curse, because they have no motivation to seek liberation from the Wheel. Eventually, their happy lives end, and they must face rebirth in another, less happy, realm.
The Devas are perpetually at war with their neighbors on the Wheel, the Asuras. This depiction of the Wheel shows the Devas charging the Asuras.
The Realm of Asuras
Jealous Gods and Paranoia The Realm of Asuras, also called Jealous Gods or Titans. MarenYumi/Flickr
The Asura (Jealous God) Realm is marked by paranoia.
Asuras are hyper-competitive and paranoid. They are driven by a desire to beat their competition, and everyone is competition. They have power and resources and sometimes accomplish good things with them. But, always, their first priority is getting to the top. I think of powerful politicians or corporate leaders when I think of Asuras.
Chih-i (538-597), a patriarch of the T’ien-t’ai school, described the Asura this way: “Always desiring to be superior to others, having no patience for inferiors and belittling strangers; like a hawk, flying high above and looking down on others, and yet outwardly displaying justice, worship, wisdom, and faith — this is raising up the lowest order of good and walking the way of the Asuras.”
Asuras, who are also called “anti-gods,” are perpetually at war with the Devas of the God Realm. Asuras think they belong in the God Realm and fight to get in, although here it seems the Asuras have formed a line of defense and are fighting the attacking Devas with bows and arrows. Some depictions of the Wheel of Life combine the Asura and God realms into one.
Sometimes there is a beautiful tree growing between the two realms, with its roots and trunk in the Asura Realm. But its branches and fruit are in the God Realm.
The Realm of Hungry Ghosts
Craving That Can Never Be Satisfied The Realm of Hungry Ghosts. MarenYumi/Flickr
Hungry Ghosts have huge, empty stomachs, but their thin necks don’t allow nourishment to pass. Food turns to fire and ash in their mouths.
Hungry Ghosts (Pretas) are pitable things. They are wasted creatures with huge, empty stomachs. Their necks are too thin to allow food to pass. So, they are constantly hungry.
Greed and jealousy lead to rebirth as a Hungry Ghost. The Hungry Ghost Realm often, but not always, is depicted between the Asura Realm and the Hell Realm. It is thought the karma of their lives was not quite bad enough for a rebirth in the Hell Realm but not good enough for the Asura Realm.
Psychologically, Hungry Ghosts are associated with addictions, compulsions and obsessions. People who have everything but always want more may be Hungry Ghosts.
The Hell Realm
Fire and Ice The Hell Realm of the Wheel of Life. MarenYumi/Flickr
The Hell Realm is marked by anger, terror and claustrophobia.
The Hell Realm is depicted as a place partly of fire and partly of ice. In the fiery part of the realm, Hell Beings (Narakas) are subjected to pain and torment. In the icy part, they are frozen.
Interpreted psychologically, Hell Beings are recognized by their acute aggression. Fiery Hell Beings are angry and abusive, and they drive away anyone who would befriend or love them. Icy Hell Beings shove others away with their unfeeling coldness. Then, in the torment of their isolation, their aggression increasingly turns inward, and they become self-destructive.
The Animal Realm
No Sense of Humor The Animal Realm of the Wheel of Life. MarenYumi/Flickr
Animal Beings (Tiryakas) are solid, regular and predictable. They cling to what is familiar and are disinterested, even fearful, of anything unfamiliar.
The Animal Realm is marked by ignorance and complacency. Animal Beings are stolidly un-curious and are repelled by anything unfamiliar. They go through life seeking comfort and avoiding discomfort. They have no sense of humor.
Animal Beings may find contentment, but they easily become fearful when placed in a new situation. Naturally, they are bigoted and likely to remain so. At the same time, they are subject to oppression by other beings — animals do devour each other, you know.
The Human Realm
The Hope of Liberation The human realm of the Wheel of Life. MarenYumi/Flickr
Liberation from the Wheel is possible only from the Human Realm.
The Human Realm is marked by questioning and curiosity. It is also a realm of passion; human beings (Manushyas) want to strive, consume, acquire, enjoy, explore. Here the Dharma is openly available, yet only a few seek it. The rest become caught up in striving, consuming and acquiring, and miss the opportunity.
The Center
What Makes the Wheel Turn The center of the Wheel of Life. MarenYumi/Flickr
At the center of the Wheel of Life are the forces that keep it turning — greed, anger and ignorance.
At the center of every Wheel of Life are a cock, a snake and a pig, which represent greed, anger and ignorance. In Buddhism, greed, anger (or hate) and ignorance are called the “Three Poisons” because they poison whoever harbors them. These are the forces that keep the Wheel of Life turning, according to the Buddha’s teaching of the Second Noble Truth.
The circle outside the center, which is sometimes missing in depictions of the Wheel, is called the Sidpa Bardo, or intermediate state. It is also sometimes called the White Path and the Dark Path. On one side, bodhisattvas guide beings to rebirths in the higher realms of Devas, Gods and Humans. On the other, demons lead beings to the lower realms of Hungry Ghosts, Hell Beings and Animals.
The Buddha
The Dharmakaya Buddha The Buddha. MarenYumi/Flickr
In the upper right-hand corner of the Wheel of Life, the Buddha appears, representing hope for liberation.
In many depictions of the Wheel of Life, the figure in the upper right-hand corner is a Dharmakaya Buddha. The dharmakaya is sometimes called the Truth Body or the Dharma Body and is identified with shunyata. Dharmakaya is everything, unmanifested, free of characteristics and distinctions.
Often this Buddha is shown pointing to the moon, which represents enlightenment. However, in this version the Buddha stands with his hands raised, as if in blessing.
The Door to Nirvana
The upper left-hand corner of a Bhavachakra is filled with a scene or symbol representing liberation from the Wheel. MarenYumi/Flickr
This depiction of the Wheel of Life shows the entry to Nirvana in the upper left-hand corner.
In the upper left-hand corner of this depiction of the Wheel of Life is a temple with a seated Buddha. A stream of beings rise from the Human Realms toward the temple, which represents Nirvana. Artists creating a Wheel of Life fill this corner in various ways. Sometimes the upper left-hand figure is a Nirmanakaya Buddha, representing bliss. Sometimes the artist paints a moon, which symbolizes liberation.
Reference
O’Brien, Barbara. “The Wheel of Life.” Learn Religions, Feb. 11, 2020, learnreligions.com/the-wheel-of-life-4123213.
As you seem to have noticed, in the “Humpty Dumpty” nursery rhyme, nowhere does it say that Humpty is an egg, yet he is often presented as such in pictures and stories. The version of the rhyme that most children learn today goes like this:
Humpty Dumpty sat on a wall, Humpty Dumpty had a great fall.
All the king’s horses and all the king’s men Couldn’t put Humpty together again
The first known publication of Humpty Dumpty was included in Juvenile Amusements by Samuel Arnold in 1797. In that version, the last lines read “Fourscore men and fourscore more / could not make Humpty Dumpty where he was before.” Over the next century, the rhyme appeared in numerous books with variations on the lyrics.
These publications did not include the first use of the term “humpty dumpty,” though. According to the Oxford English Dictionary, “humpty dumpty” was first used in the 17th century and referred to brandy boiled with ale. In the 1700s, it was also a term used to describe a short, clumsy person. It has also been a nickname attributed to someone who has had too much alcohol (perhaps imbibing the drink of the same name).
As the popular nursery rhyme is neither a bottle of alcohol nor a person, it is most likely that the nursery rhyme was intended as a riddle. The answer to the riddle, of course, is “an egg”—something that, if it rolled off a wall, could not be mended by any number of people. Today, the answer is so well known that the character of Humpty Dumpty has taken on the appearance of an egg and the rhyme is not considered to be a riddle at all, but a story.
Because of this switch from “riddle” to “story”, many people today believe that there is more meaning to the nursery rhyme than is given in the lyrics. Perhaps, in this instance, we could take advice from Humpty Dumpty himself, as seen in Through the Looking Glass by Lewis Carroll: “When I use a word, it means just what I choose it to mean—neither more nor less.” People will always attribute more meaning to nursery rhymes than was initially intended.
Nursery rhymes are commonly linked to historical events, but it is difficult to prove that imagery in the nursery rhymes represents historical places and figures. Most modern rhymes, after all, are created with the intent of being silly, repetitive, and enjoyable for children to repeat rather than for their historical significance (think “Miss Mary Mack” and other clapping games).
Two of the most popular theories link Humpty Dumpty to two separate historical events. The first is the Fall of Colchester. During the English Civil War in 1648, the town of Colchester was under siege. Supposedly, a man named Jack Thompson was stationed on the walls with a cannon nicknamed “Humpty Dumpty.” Thompson and the cannon managed to do a lot of damage to the advancing Parliamentarian troops, until the cannon eventually tumbled to the ground. Given the size and weight of the cannon, the dozens of men who attempted to lift it back to its place on the wall were unable to do so. Eventually, Colchester was forced to open its gates and surrender. While the siege of Colchester did happen, it is unlikely that Humpty Dumpty refers to anything in the siege as it happened over a century before Humpty Dumpty was recorded and there is no documented connection between the two.
The other popular theory is that Humpty Dumpty represented King Richard III. , called the “humpbacked king”. (He supposedly was a hunchback, though recent evidence seems to indicate Shakespeare was wildly exaggerating on this point, with Richard actually apparently having scoliosis which made his right shoulder higher than the left, but otherwise no hunch). In 1485, Richard III fought at the Battle of Bosworth. In this “humpty dumpty” origin story, it was said that either his horse was named “Wall” or his men, who abandoned him, were representative of the “wall.” Either way, the king fell off his horse and was supposedly hacked to pieces on the field—thus no one could put him together again. Several problems exist with this theory, the least of which being that the term “humpbacked” didn’t exist in King Richard’s day, nor for several centuries after. (The term “hunchback” also didn’t first pop up until the 18th century). Much more importantly was that the king’s remains were recently found largely intact save for a bludgeon to the head which probably killed him. Additionally, other than pure speculation, as in the previous “siege of Colchester” theory, no solid historical evidence has been found that shows that King Richard III was the inspiration for Humpty Dumpty. And, indeed, one of the reasons it’s so often connected, because of the “all the king’s horses and all the king’s men” bit, as noted, wasn’t even in the original version, being the more generic “fourscore men and fourscore more”.
The historical events that have been linked to “Humpty Dumpty” provide excellent stories, but are based on pure speculation. Given the actual evidence at hand, it is far more likely that Humpty Dumpty was not intended to be a story, but rather just a riddle posed to children for their amusement. The answer to the riddle, as stated, is “an egg”, which is why Humpty Dumpty today is nearly always depicted as such.