Chapter 3 offers a brief history of The Farm community in Tennessee, from the commune period (1971–1983), when it exemplified the spirit of the communal 1960s era, to this day. Using books about The Farm and materials posted on various websites, this chapter also relies on the stories shared by the study participants. It thus provides a somewhat hybrid version of The Farm’s history that enables an understanding of what it was (and is) all about from the perspective of people who were there from the very beginning. Accordingly, it facilitates an understanding of their present realities. This chapter also examines The Farm’s characteristics vis-à-vis the hippie ethics and suggests that it makes a perfect springboard for research on aging hippies.

Chapter 6 discusses the daily activities of older hippies. By exploring what they currently do for fun and comparing it with their past leisure activities, this chapter explores patterns of continuity and change in practice and meaning. It also suggests that the hippies diverse leisure repertoires and ethics of play significantly contribute to their wellbeing in later life.

This chapter addresses the most common problems in historiographic approaches to religious content in Freud’s oeuvre through a close reading of Freud’s first foray into the ancient Mother cult that appeared in the Zentralblatt at the end of 1911. I explore how misleading assumptions about the untitled four-paragraph text known as “Great is Diana of the Ephesians” reflects broader issues in scholarship on religion in psychoanalysis. I demonstrate that these historiographical trends on religious content has effectively obscured Freud’s main point, which turns out to an editorial epistle announcing Freud’s editorial control of the Zentralblatt after Alfred Adler’s resignation hidden in the metaphoric chaff of religious hootenanny.

Chapter 2 reviews the hippie movement’s history and ideology. Using the flower children metaphor often used to describe the hippies, the review relates to four periods labeled as seeding (1945–1964), sprouting (1965–1966), growing (1967–1969), and blossoming and withering (1970–1973). The hippie ideology is described according to five dominant ethics: dope, sex, rock, community, and cultural opposition. This chapter also summarizes the literature exploring where all the hippies went and what legacy they contributed to the world.

This chapter explores the transition of editorial control over the Swiss journal Jahrbuch from Switzerland to Vienna in an analysis of the last issue that Jung edited under the shadow of his official resignation and the first issue that Freud edited in his stead. If Jung, Eugen Bleuler, and Freud launched the Jahrbuch with the publication of Freud’s “Little Hans,” which contained the psychoanalytic solution to the riddle of antisemitism in a startling digression, for the purpose of announcing the successful partnership between the Jewish members of the Vienna Psychoanalytic Society and the Protestant members associated with the Burghölzi Hospital, I argue that Jung’s publication of Alphonse Maeder’s “Dream of the Blue Horse” sought to repudiate Freud’s debut article. Whereas Freud had theorized that the roots of antisemitism lay in concerns over the circumcised Jewish penis in the non-Jewish psyche, the “Dream of the Blue Horse” theorized that the notion of intrapsychic antisemitism was a paranoid constellation wrought by oversexualized Jewish minds.

This opening chapter sets the stage for the book. Its first part describes the author’s first day at The Farm community and the personal journey that brought her to explore the aging experiences of hippies. The second part of the chapter provides information about the study that served as the basis for this book, and the third part briefly presents the books contents.

Distinguishes between neurodevelopmental and neurocognitive disorders. Summarizes the diagnostic criteria, etiology, and treatment of autism spectrum disorder. Summarizes the diagnostic criteria and severity levels of intellectual disability. Describes the models and treatment of intellectual disabilities. Describes the main features and treatment of delirium. Distinguishes between major and mild neurocognitive disorder. Discusses the main causes and treatments of major and mild neurocognitive disorder.

Freud’s intense faith in Jung, a man he had called the “Joshua” to his Moses, and whom he declared would be his successor at a time when psychoanalysis needed a “Christ,” ended in a hermeneutic battle over the Prophet Jonah. This chapter explores how the biblical story of Jonah became the site for working out the differentiation between the Viennese school and Zurich school of psychoanalysis. I argue that the forgotten Jonah trail is worth recovering because Freud’s repudiation of the Biblical hermeneutics surrounding the myth of Jonah largely determined the end of Freud and Jung’s collaboration and, at the same time, influenced Freud’s subsequent attitude to and writings on Biblical prophets. Freud’s taciturn, oppositional, and hitherto unanalyzed discursive relationship with the prophet Jonah sheds new light on psychoanalytic literature on Biblical myth, its reception, and even its consequent influence on the movement after 1913.

Chapter 8 examines the ethics of community – a dominant value of the hippie movement – and points to the differences between the people who live at The Farm and those who left it. Notwithstanding, this chapter reveals the power of what may be described as the cement of powerful shared experiences in early life in forming a lifelong bond that remains stable and offers a strong psychological sense of community regardless of physical distance and frequency of contact. This chapter also highlights the challenges of community life and examines them vis-à-vis perceived advantages.