The proximity of the anus to the genitals, Freud tells us, is the source of much if not all human neurosis. It’s fashionable to distance oneself from Freud these days, to say “I wouldn’t go that far” and “of course Freud was sex-obsessed”. But I would go that far, and most humans are sex-obsessed.
The gut, frankly, is a problem. What it does is not only mysterious and puzzling – as are all our internal organs – but also difficult for us to bear. And when we start to think about the symbolism of the gut, we might understand what Freud meant.
At one end of the gut is the mouth – a delightful place of many different kinds of joy. At the other end, there’s the anus. It produces farts, which stink of decay and poison. It makes poo, also sometimes foul-smelling, bearing disease, a sticky contaminant. And it comes out of us! And not just out of our own bodies, but out of a hole right next to the parts of the body that can give us great pleasure, whose development indicates adulthood, which can produce new life. It’s like a terrible joke played by human biology, to drag us down from the heights to the depths, to remind us that whatever ecstasy we find, we’re also, essentially and at all times, full of shit. This is why poo is so funny. This is why we have to laugh at it. If we didn’t laugh, we’d cry.
For Ernest Becker, author of the Pulitzer Prize-winning book The Denial of Death, the anus and the shit it produces are more than just a joke – they’re a terror. They represent the corruption of the flesh, the fate that awaits us all. “What am I?” a child might ask herself. “I am a thing which takes in beautiful, glowing, healthy, delicious, colourful, exciting food. And then what happens? I turn it into shit.” This is the inevitability of decay writ small, writ daily. It is the inevitability of death. “The anus and its incomprehensible, repulsive product,” says Becker, “represents not only physical determinism and boundness, but the fate as well of all that is physical: decay and death.” (...)
We are worried about food, about digestion, about our stomachs. The intestine is the seat of our anxiety. And our anxieties are meaningful. To be anxious about something is to be obsessed with it. If you have constant anxious thoughts about a topic it’s because, on some level, you are enjoying thinking about it. What is it about food and eating that gives such satisfaction in contemplation? I suspect that it has something to do with Thanatos. It’s been remarked before that the Victorians were obsessed with death, but couldn’t bear to talk about sex, and we are the other way around. We talk about food and about youth and about sex. The starts of things. We live in those beginnings, as if it could be the first day of spring forever.
If we keep on worrying about food – am I eating enough, or too much, is it the right sort? – we can just flush our shit away in a clean tide of water and never think about it, or what it represents, again. If we focus on youth, we can send our elderly to nursing homes and not have to look at them or think about them. If we’re always talking about sex, the beginning of everything, there won’t be room for death: the end of it all. Is it possible, therefore, to be delighted by shit? And might we do better as a society and as individuals if we worked out how? I suspect it is, and I suspect that a full appreciation of the workings of our own horrifying poo machine, the intestine, could lead us in good directions in this enterprise.
Of course, shit can be delightful, as anyone who’s ever suffered from constipation will affirm. My brother and his wife recently had a baby girl, making me an aunt for the first time. They’ve been so thrilled, we’ve all been thrilled, when she’s done a long and healthy poo. Pooing means everything’s working right. Inflow, outflow. Pooing means: this is how it’s supposed to go. Death, at least when it comes at the end of a long and useful life, means the same thing. It might be that nature knows what it’s doing; it might be that the process of decay, utterly out of our hands, has some beauty to it.
Contemplating the wonderful things that “nature” knows, and that we have no idea about, might be a good point to introduce the neurons in your stomach and the nature of the mass of bacteria living in your gut. Did you know that you have brain cells in your stomach? They cover the walls of your gut. You have as many neurons in your digestive tract as a cat has in its head. Think of all the things a cat knows: what’s nice and what’s nasty, who to trust and who to steer clear of, where good food comes from and how to hunt it down. That’s the kind of thing your stomach might know. No wonder we talk about a “gut instinct”.
The neurons in the gut are connected directly to the brain via the vagus nerve, which enters your brain right next to the parts that deal with emotions. The stomach can seem to know things that we don’t know ourselves. Experiments have been done in which people are fed food through a tube – they cannot taste or smell or chew it, but the entry of their favourite foods into their stomachs makes them predictably happier than some equally nutritious slurry. Your stomach knows things. You get butterflies in your stomach because those neurons down there have some idea about what’s going on.
There are parts of ourselves which we cannot access. In her memoir The Shaking Woman, Siri Hustvedt writes of a sense of duality she experiences when in the grip of a shaking fit. She has “a powerful sense of an ‘I’ and an uncontrollable other”. Our bodies, full of intelligence, our stomachs, full of neurons, are in some sense other “selves” within us, communicating with the brain but not fully part of it.
There’s an even more real “uncontrollable other” within the gut, though. We think of ourselves as single, unitary, contained within this envelope of flesh; everything inside the outline of our skin is “us”. And yet. Your gut contains a “microbiome” – an ecological community of micro-organisms. They’re the “good bacteria” so beloved of adverts for probiotic yogurt. The cells of our gut flora are much smaller than the cells of our own tissue – so much so that we actually contain more gut flora cells than human body cells. If I were to hold a referendum inside my skin with each cell getting a vote, I wouldn’t come close to taking office.
And that analogy isn’t as ridiculous as it sounds. Gut flora can influence mood and health – everything from depression to rheumatoid arthritis can be improved by increasing the variety of flora in the gut (our guts, apparently, would like to be a proportional-representation government, the more variety the better).
Our gut flora can release hormones which encourage us to eat more of the food they like. Moreover, we’ve only been able to culture about 5 per cent of the flora in the gut. We have no idea what the other 95 per cent are. All you can get in your probiotic drinks are that measly 5 per cent – for the rest, you’ll have to wait until we’ve gene-sequenced the missing gut flora, a process which is ongoing. Or, if in dire straits, you might consider a faecal transplant, which is exactly what you think it is. Miracle cures have been achieved by inserting the poo of one person with a “golden stool” into the gut of another, via a drip or a faecal enema. The new colonies of bacteria grow, and the recipients of the transplant start to feel better – it’s worked on a range of conditions including rheumatoid arthritis and killer bacteria C. difficile. But don’t try this at home.
by Naomi Alderman, The New Statesman | Read more:
Image: Musee D'Histoire De La Medecine, Paris, France/Archives Charmet/ Bridgeman Images
The gut, frankly, is a problem. What it does is not only mysterious and puzzling – as are all our internal organs – but also difficult for us to bear. And when we start to think about the symbolism of the gut, we might understand what Freud meant.
At one end of the gut is the mouth – a delightful place of many different kinds of joy. At the other end, there’s the anus. It produces farts, which stink of decay and poison. It makes poo, also sometimes foul-smelling, bearing disease, a sticky contaminant. And it comes out of us! And not just out of our own bodies, but out of a hole right next to the parts of the body that can give us great pleasure, whose development indicates adulthood, which can produce new life. It’s like a terrible joke played by human biology, to drag us down from the heights to the depths, to remind us that whatever ecstasy we find, we’re also, essentially and at all times, full of shit. This is why poo is so funny. This is why we have to laugh at it. If we didn’t laugh, we’d cry.For Ernest Becker, author of the Pulitzer Prize-winning book The Denial of Death, the anus and the shit it produces are more than just a joke – they’re a terror. They represent the corruption of the flesh, the fate that awaits us all. “What am I?” a child might ask herself. “I am a thing which takes in beautiful, glowing, healthy, delicious, colourful, exciting food. And then what happens? I turn it into shit.” This is the inevitability of decay writ small, writ daily. It is the inevitability of death. “The anus and its incomprehensible, repulsive product,” says Becker, “represents not only physical determinism and boundness, but the fate as well of all that is physical: decay and death.” (...)
We are worried about food, about digestion, about our stomachs. The intestine is the seat of our anxiety. And our anxieties are meaningful. To be anxious about something is to be obsessed with it. If you have constant anxious thoughts about a topic it’s because, on some level, you are enjoying thinking about it. What is it about food and eating that gives such satisfaction in contemplation? I suspect that it has something to do with Thanatos. It’s been remarked before that the Victorians were obsessed with death, but couldn’t bear to talk about sex, and we are the other way around. We talk about food and about youth and about sex. The starts of things. We live in those beginnings, as if it could be the first day of spring forever.
If we keep on worrying about food – am I eating enough, or too much, is it the right sort? – we can just flush our shit away in a clean tide of water and never think about it, or what it represents, again. If we focus on youth, we can send our elderly to nursing homes and not have to look at them or think about them. If we’re always talking about sex, the beginning of everything, there won’t be room for death: the end of it all. Is it possible, therefore, to be delighted by shit? And might we do better as a society and as individuals if we worked out how? I suspect it is, and I suspect that a full appreciation of the workings of our own horrifying poo machine, the intestine, could lead us in good directions in this enterprise.
Of course, shit can be delightful, as anyone who’s ever suffered from constipation will affirm. My brother and his wife recently had a baby girl, making me an aunt for the first time. They’ve been so thrilled, we’ve all been thrilled, when she’s done a long and healthy poo. Pooing means everything’s working right. Inflow, outflow. Pooing means: this is how it’s supposed to go. Death, at least when it comes at the end of a long and useful life, means the same thing. It might be that nature knows what it’s doing; it might be that the process of decay, utterly out of our hands, has some beauty to it.
Contemplating the wonderful things that “nature” knows, and that we have no idea about, might be a good point to introduce the neurons in your stomach and the nature of the mass of bacteria living in your gut. Did you know that you have brain cells in your stomach? They cover the walls of your gut. You have as many neurons in your digestive tract as a cat has in its head. Think of all the things a cat knows: what’s nice and what’s nasty, who to trust and who to steer clear of, where good food comes from and how to hunt it down. That’s the kind of thing your stomach might know. No wonder we talk about a “gut instinct”.
The neurons in the gut are connected directly to the brain via the vagus nerve, which enters your brain right next to the parts that deal with emotions. The stomach can seem to know things that we don’t know ourselves. Experiments have been done in which people are fed food through a tube – they cannot taste or smell or chew it, but the entry of their favourite foods into their stomachs makes them predictably happier than some equally nutritious slurry. Your stomach knows things. You get butterflies in your stomach because those neurons down there have some idea about what’s going on.
There are parts of ourselves which we cannot access. In her memoir The Shaking Woman, Siri Hustvedt writes of a sense of duality she experiences when in the grip of a shaking fit. She has “a powerful sense of an ‘I’ and an uncontrollable other”. Our bodies, full of intelligence, our stomachs, full of neurons, are in some sense other “selves” within us, communicating with the brain but not fully part of it.
There’s an even more real “uncontrollable other” within the gut, though. We think of ourselves as single, unitary, contained within this envelope of flesh; everything inside the outline of our skin is “us”. And yet. Your gut contains a “microbiome” – an ecological community of micro-organisms. They’re the “good bacteria” so beloved of adverts for probiotic yogurt. The cells of our gut flora are much smaller than the cells of our own tissue – so much so that we actually contain more gut flora cells than human body cells. If I were to hold a referendum inside my skin with each cell getting a vote, I wouldn’t come close to taking office.
And that analogy isn’t as ridiculous as it sounds. Gut flora can influence mood and health – everything from depression to rheumatoid arthritis can be improved by increasing the variety of flora in the gut (our guts, apparently, would like to be a proportional-representation government, the more variety the better).
Our gut flora can release hormones which encourage us to eat more of the food they like. Moreover, we’ve only been able to culture about 5 per cent of the flora in the gut. We have no idea what the other 95 per cent are. All you can get in your probiotic drinks are that measly 5 per cent – for the rest, you’ll have to wait until we’ve gene-sequenced the missing gut flora, a process which is ongoing. Or, if in dire straits, you might consider a faecal transplant, which is exactly what you think it is. Miracle cures have been achieved by inserting the poo of one person with a “golden stool” into the gut of another, via a drip or a faecal enema. The new colonies of bacteria grow, and the recipients of the transplant start to feel better – it’s worked on a range of conditions including rheumatoid arthritis and killer bacteria C. difficile. But don’t try this at home.
by Naomi Alderman, The New Statesman | Read more:
Image: Musee D'Histoire De La Medecine, Paris, France/Archives Charmet/ Bridgeman Images
