Review
Culture
Music
6 min read

Imagining our heart’s fragile condition

The songs and sketches of Paul Simon and Charlie Mackesy invites us to seek out sacred answers. Belle Tindall reviews their Sevens Psalms collaboration.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A illustration of a boy sitting in a  field with his back to us, above him is a heart shaped cloud.
Paul Simon’s Seven Psalms – Illustrated by Charlie Mackesy.
No.9 Cork Street Gallery

Paul Simon and Charlie Mackesy are the duo we didn’t know we were missing. Well, their collaboration means that we need miss them no longer. In their joint exhibition in Mayfair, Charlie’s artwork is a visual tool with which to ponder Paul Simon’s latest body of work.  

Simon and Mackesy  

I once read that if you’re looking for the answer to the meaning of life in a pop song, look to Paul Simon. I think whoever wrote that is right. His best-known songs are now decades old, but it doesn’t seem to matter - they’re timeless. And maybe that’s why; he has always written of permanent and universal things. 

For example - You may think that he’s crafted an ambiguous tale about two mischievous childhood friends who used to wreak havoc 'down by the schoolyard’, but what he’s actually offered us is a song that gives language to the unexpected and unknown aspects of life. The times that feel like a pathless expanse, the moments that knock us off course, the occasions where we are forced to admit that ‘we don’t know where we’re goin’, but we’re on our way… ’.

And what may, at first glance, appear to be a direct message to an iconic character in The Graduate (Mrs Robinson) or a New York Yankees player (Joe DiMaggio), is actually a song that mourns a loss on behalf of us all. It laments the disappearing of ‘grace, dignity, privacy and fidelity’ in public life – the attributes that ‘our nation turns its lonely eyes to…’ 

You get the sense that Paul Simon tells the truth, even when he’s spinning a tale.  

And then, every now and again, he strips away the fictitious and releases the hymn-like ‘Bridge Over Troubled Water’ or the haunting ‘Sound of Silence’, reminding us that he is concerned with the deepest and truest aspects of existence. His latest body of work, Seven Psalms, is one such offering. But before delving into it, there’s Charlie Mackesy to consider.  

Mackesy is an artist who diagnoses our wounds and heals them all at once. As discussed at length in a previous article about his immense impact, his work offers an antidote to our loud and crowded lives. His modern fable - The Boy, the Mole, The Fox, and the Horse - allows us to escape into a fictitious world that feels so much kinder than our own, while also acting as a tool for deep introspection. Charlie puts language and image to our heart’s beautiful yet fragile condition.  

And this is undoubtedly why his work has garnered such incredible success. His film is Oscar-winning, his book is best-selling, and his paintings are a fixture of this cultural moment. Charlie’s thoughts adorn therapy waiting rooms, his words are taught in school classrooms, and his images are simply everywhere. It’s hard to think of someone to whom the world is more openly and obviously grateful.  

And there we have it: the duo that dreams are made of (it feels appropriate to give Art Garfunkel an honourable mention at this point - what is it with Paul Simon and iconic twosomes?). Now, without further ado, onto their recent collaboration.  

Seven Psalms  

 Seven Psalms is a thirty-three-minute-long body of work. I reference the length, as opposed to the number of tracks, because Simon has released it as one continuous suite of songs; un-skippable and un-shuffle-able. The album makes the most sense as a whole, as a continuation, as a journey. The listener is not in control of how it is listened to, rather, they are tasked with letting it wash over them. They must surrender to Simon’s stream of thought and follow his ponderings to their end. It’s interesting how much un-learning that takes.  

I’m no music critic, so I will leave the delineation of the technical details and musical mastery to Rolling Stone, and instead focus my attention on the profoundly spiritual dimensions of this body of work.   

And with such, it is hard to know where to begin. There is not one song, in fact, there is not one line, that is not dripping with theological thought. I’m not sure how to sum it up, except to re-iterate Paul’s own understanding of what he has crafted – he has written seven Psalms.  

The first song in the interlinked line-up is ‘The Lord’. The chorus of which goes like this:  

The Lord is my engineer 

The Lord is the earth I ride on 

The Lord is the face in the atmosphere 

The path that I slip and slide on 

These four lines, a re-working of which re-appear as interludes throughout the album, are not pondering the existence of God (which, as Francis Spufford often says, ‘is surely his most boring characteristic’), but the nature of God. This album assumes God’s existence, in fact, it completely hinges upon it. Therefore, it is questions such as - How does he work? How is he present? How do we experience him? How can we perceive him? – that are held within these lyrics.  

It seems to me that those are also the questions that Charlie is pondering in the drawings that adorn the walls of Frieze Gallery. Each one is unmistakably a ‘Mackesy’ piece, he is easily identifiable, it is as if he leaves a piece of himself in every frame. What I found particularly interesting about this collection of work, all of which were created in response to him listening to Seven Psalms, is his use of clouds. They are not an uncommon feature in Charlie’s work, but in this context, they caught my attention afresh.     

Both the songs and the accompanying sketches create an atmosphere that invites us to seek out sacred answers, to take the time (thirty-three minutes to be precise) to ponder truth and ask the most vulnerable of questions. We see strikingly simple silhouettes of people doing just that in Mackesy’s work, and they’re almost always doing so underneath an imposing canopy of clouds. Clouds that look dark and heavy, clouds that look so light they’re touchable, clouds that are formed in the shape of a heart, even. They vary, but they’re almost always there. I could be wrong, but I don’t think Charlie thinks that we ponder such things alone – his drawings make it seem as though whoever is ‘above’ stoops down to engage in our pondering. If there is a God, he listens in. If Heaven exists, it comes close.  

And that, just from his use of clouds. I could write a whole other piece on his use of ‘posture’, and then another on colour. But perhaps you should just go and see for yourself.  

Seven Psalms asks the permanent questions, the ones that transcend time, space, and matter. But it doesn’t exist in a vacuum. On the contrary, it is time-stamped for this moment. One of the most striking lines declares that ‘the Covid virus is the Lord’, as is ‘a meal for the poorest of the poor’, ‘an open door to the stranger’ and ‘the ocean rising’. The questions that Paul Simon asks of God directly relate to the questions he then asks about us and this earth we call our home – social justice, ecology, community – his perspectives on such things all seem flow from who the ‘Lord is’. Or perhaps it’s the other way around, the genius is that we’ll never know. 

 Again, Charlie’s sketches of bustling refugees all walking in the same direction or a mother hitchhiking with her child on what looks to be a bitterly wintry night, lead us to sit with the very same thoughts.  

Truthfully, I am all too aware of how inadequate this, or any, review of this collaboration is doomed to be. Paul Simon knew this album transcended words, that’s why he called upon the genius of Charlie Mackesy. So, do yourselves the most profound of favours and spend thirty-three minutes in their company. I say thirty-three minutes, be warned, the impact of their work will reside with you for far longer.  

 

‘Seven Psalms: Illustrated by Charlie Mackesy and Inspired by the Words and Music of Paul Simon’ is a free public exhibition that is running Tuesday-Saturday until the 27th of September 2023, at Frieze Gallery, No.9 Cork Street, Mayfair, London.  

Explainer
Biology
Culture
Ethics
9 min read

Ethics needs to catch-up with genetic innovation

Are we morally obliged to genetically edit?

John is Professor Emeritus of Cell and Molecular Biology at the University of Exeter.

An artistic visualisation of a DNA strand growing flowers from it.
Artist Nidia Dias visualises how AI could assist genomic studies.
Google Deepmind via Unsplash.

It makes me feel very old when I realise that Louise Brown, the first baby to be born via in vitro fertilisation (IVF), will be 47 years old on July 25th this year. Since her birth in 1978, over 10 million IVF-conceived babies have been born worldwide, of whom about 400,000 have been in the UK. Over that period, success rates have increased such that in some clinics, about 50 per cent of IVF cycles lead to a live birth. At the same time, there have also been significant advances in genetics, genomics and stem cell biology all of which, in relation to human embryos, raise interesting and sometimes challenging ethical issues. 

I start with a question: what is the ‘moral status’ of the early human embryo? Whether the embryo arises by normal fertilisation after sexual intercourse or by IVF, there is a phase of a few days during which the embryo is undergoing the earliest stages of development but has not yet implanted into the wall of the uterus; the prospective mother is not yet pregnant. In UK law, based on the Human Fertilisation and Embryology Act (1990), these early embryos are not regarded as human persons but nevertheless should be treated with some respect. Nevertheless, there are some who oppose this view and believe that from the ‘moment of conception’ (there actually isn’t such a thing – fertilisation takes several hours) embryos should be treated as persons. In ‘conventional’ IVF this debate is especially relevant to the spare embryos that are generated during each IVF cycle and which are stored, deep-frozen, in increasing numbers for possible use in the future.  

A further dimension was added to this area of debate when it became possible to test IVF embryos for the presence of genetic mutations that cause disease. This process is called pre-implantation genetic diagnosis and enables prospective parents who are at known risk of passing on a deleterious mutation to avoid having a child who possesses that mutation. But what about the embryos that are rejected? They are usually discarded or destroyed but some are used in research. However, those who hold a very conservative view of the status of the early embryo will ask what right we have to discard/destroy an embryo because it has the ‘wrong genes’. And even for the many who hold a less conservative view, there are still several questions which remain, including ‘which genetic variants we should be allowed to select against?; should we allow positive selection for genes known to promote health in some way?’; should we allow selection for non-therapeutic reasons, for example, sporting prowess?’ These questions will not go away and there are already indications that non-therapeutic selection is being offered in a small number of countries. 

Genetic modification 

This leads us on to think about altering human genes. Initially, the issue was genetic modification (GM) which in general involves adding genes. GM techniques have been used very successfully in curing several conditions, including congenital severe immune deficiency and as part of treatment programmes for certain very difficult childhood cancers. One key feature of these examples is that the genetic change is not passed on to the next generation – it just involves the body of someone who has already been born. Thus, we call them somatic genetic changes (from the Greek, sōmatikos, meaning ‘of the body’).  

Genetic modification which is passed on to the next generation is called germline GM which means that the genetic change must get into the ‘germ cells’, i.e., the sperm or egg. Currently, the only feasible way of doing this is to carry out the genetic modification on the very early embryo. At present however, with just one very specific exception, GM of human embryos is forbidden in all the countries where it would be possible to do it. There is firstly the question of deciding whether it is right to change the genetic makeup of a future human being in such a way that the change is passed to succeeding generations. Secondly, there are concerns about the long-term safety of the procedure. Although it would involve adding specific genes with known effects, the complexity of genetic regulation and gene interactions during human development means that scientist are concerned about the risks of unforeseen effects. And thirdly, germline GM emphasises dramatically the possibility of using GM for enhancement rather than for medical reasons.  

Genome editing 

This leads us to think about genome editing. In 2011, it was shown that a bacterial system which edits the genomes of invading viruses could also work in other organisms This opened up a large array of applications in research, agriculture and medicine. However, the ethical issues raised by genome editing are, in essence, the same as raised by GM and so there is still a universal prohibition of using the technique with human embryos: germline genome editing is forbidden. Despite this, a Chinese medical scientist, He Jiankui, announced in 2018 that he had edited the genomes of several embryos, making them resistant to HIV; two babies with edited genomes had already been born while several more were on the way. The announcement caused outrage across the world, including in China itself. He Jiankui was removed from his job and then, after a trial, was imprisoned for three years; his two colleagues who collaborated in this work received shorter sentences. 

At present the universal prohibition of human germline genome editing remains in place. However, the discussion has been re-opened in a paper by an Anglo-Australian group.  They suggest that we need to develop heritable (i.e. germline) polygenic genome editing in order to reduce significantly an individual's risk of developing degenerative diseases. These includecoronary artery disease, Alzheimer’s disease, major depressive disorder, diabetes and schizophrenia. I note in passing that one of the authors is Julian Savulescu at Oxford who is already well-known for his view that parents who are able to do so, are ‘morally obliged’ to seek to have genetically enhanced children, whether by PGD, GM or genome editing. The use of polygenic editing, which would, in all likelihood, be available only to the (wealthy) few, fits in well with his overall ethical position. Needless to say, the paper, published in the prestigious journal Nature, attracted a lot of attention in the world of medical genetics. It was not however, universally welcomed – far from it. Another international group of medical scientists and ethicists has stated that ‘Human embryo editing against disease is unsafe and unproven …’ and even go as far as to suggest that the technology is ‘… going to be taken up by people who are pushing a eugenics agenda …’ remain very pertinent. 

Harder still and harder 

I have no doubt that amongst different reader there will be a range of opinions about the topics discussed so far. For anyone who is Christian (or indeed an adherent of almost any religious faith), one of the difficulties is that modern science, technology and medicine have thrown up ethical questions that could not have even been dreamed of by the writers of the Bible (or of other religious texts). We just have to use our wisdom, knowledge and general moral compass (and for some, prayer) to try to reach a decision. And if what I have already written makes that difficult, some recent developments multiply that difficulty still more.  

In the early years of this century, scientists developed methods of transforming a range of human cells into ‘pluripotent’ stem cells, i.e., cells capable of growing into a wide range of cell types. It also became possible to get both induced stem cells and natural stem cells to develop into functional differentiated cells corresponding to specific body tissues. This has huge potential for repairing damaged organs. However, other applications are potentially much more controversial. In 2023, Cambridge scientists reported that they had used stem cells to create synthetic mouse embryos which progressed at least as far as brain and heart formation within the normal pattern of mouse embryo development. 

At about the same time, the Cambridge group used individual human embryonic stem cells (from the blastocyst stage of embryonic development), to ‘grow’ early human embryos in the lab. There is no intention to use these embryos to start a pregnancy – indeed, it would be illegal to do so – but instead to study a period of embryo development which is not permitted with ‘real’ human embryos (research must not continue past 14 days of development). But how should we regard synthetic embryos? What is their moral status? For those who hold a conservative view of the normal human embryo (see earlier), should we regard these synthetic embryos as persons? Neither does the law help us. The legal frameworks covering in vitro fertilisation and early embryos (Human Fertilisation and Embryology Acts, 1990, 2008) do not cover artificial embryos – they were unknown at the times the legislation was drawn up. Indeed, synthetic embryos/embryo models are, in law, not actually embryos, however much they look like/behave like early embryos. Earlier this month, the Human Fertilisation and Embryology Authority (HFEA) discussed these developments with a view to recommending new legislation, but this will not dispel an unease felt by some people, including the science correspondent of The Daily Telegraph, who wrote that this research is irresponsible.  

But there is more. In addition to synthetic embryos, the HFEA also discussed, the possible use of gametes – eggs and sperm – grown from somatic stem cells (e.g., from skin) in the lab. Some authors have suggested that the production of gametes in vitro is the ‘Holy Grail’ of fertility research. I am not so sure about that but it is clear that a lot of effort is going into this research. Success so far is limited to the birth of several baby mice, ‘conceived’ via lab-grown eggs and normal sperm. Nevertheless, it is predicted that lab-grown human eggs and sperm will be available within a decade. Indeed, several clinicians have suggested that these ‘IVGs’ (in vitro gametes) seem destined to become “a routine part of clinical practice”.  

The lab-grown gametes would be used in otherwise normal IVF procedures, the only novelty being the ‘history’ of the eggs and/or sperm. Clinicians have suggested that this could help couples in which one or both were unable to produce the relevant gamete, but who still wanted to have children. In this application, the use of IVGs poses no new ethical questions although we may be concerned about the possibility of the gametes carrying new genetic mutations. However, some of the more wide-ranging scenarios do at the least make us to stop and think. For example, it would be possible for a same-sex couple to have a child with both of them being a genetic parent (obviously for males, this would also involve a surrogate mother). More extremely, a person could have a child of which he or she was actually, in strictly genetic terms, both the ‘father’ and the ‘mother’. What are we to make of this? Where are our limits?  

Dr Christopher Wild, former director of International Agency for Research on Cancer, explores in depth many of the developments and issue I outlined above. His article on why a theology of embryos is needed, is clear, well-written, helpful and thought-provoking. 

 

This article is based on a longer blog post with full footnotes.  

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