Fact and Fable in Psychology

by Joseph Jastrow

The phenomena now associated with modern Spiritualism, with their characteristic milieu, breed the typical atmosphere of the séance chamber, which resists precise analysis, but which in its extreme form involves morbid credulity, blind prepossession, and emotional contagion; while the dependence of the phenomena on the character of the medium offers strong temptation alike to shrewdness, eccentricity, and dishonesty. On the side of his teachings the Spiritualist is likewise not strikingly original. The relations of his beliefs to those that grew about the revelations of Swedenborg, to the speculations of the German "pneumatologists," and to other philosophical doctrines, though perhaps not intimate, are yet traceable and interesting; and in another view the Spiritualist is as old as man himself, and finds his antecedents in the necromancer of Chaldea, or in the Shaman of Siberia, or the Angekok of Greenland, or the spirit-doctor of various savage tribes. The modern mediums are thus simply repeating with new costumes and improved scenic effects the mystic drama of primitive man.

Spiritualism thus appeals to a deep-seated craving in human nature, that of assurance of personal immortality and of communion with the departed. Just so long as a portion of mankind will accept material evidence of such a belief, and will even countenance the irreverence, the triviality, and the vulgarity surrounding the manifestations; just so long as those persons will misjudge their own powers of detecting how the alleged supernatural appearances are really produced, and remain unimpressed by the principles upon which alone a consistent explanation is possible, just so long will Spiritualism and kindred delusions flourish.

As to the present-day status of this cult it is not easy to speak positively. Its clientèle has apparently greatly diminished; it still numbers amongst its adherents men and women of culture and education, and many more who cannot be said to possess these qualities. There seems to be a considerable class of persons who believe that natural laws are insufficient to account for their personal experiences and those of others, and who temporarily or permanently incline to a spiritualistic hypothesis in preference to any other. Spiritualists of this intellectual temper can, however, form but a small portion of those who are enrolled under its creed. If one may judge by the tone and contents of current spiritualistic literature, the rank and file to which Spiritualism appeals present an unintellectual occult company, credulously accepting what they wish to believe, utterly regardless of the intrinsic significance of evidence or hypothesis, vibrating from one extreme or absurdity to another, and blindly following a blinder or more fanatic leader or a self-interested charlatan. While for the most extravagant and unreasonable expressions of Spiritualism one would probably turn to the literature of a few decades ago, yet the symptoms presented by the Spiritualism of to-day are unmistakably of the same character, and form a complex as characteristic as the symptom-complex of hysteria or epilepsy, and which, faute de mieux, may be termed occult. It is a type of occultism of a particularly pernicious character, because of its power to lead a parasitic life upon the established growths of religious beliefs and interests, and at the same time to administer to the needs of an unfortunate but widely prevalent passion for special signs and omens and the interpretation of personal experiences. It is a weak though comprehensible nature that becomes bewildered in the presence of a few experiences that seem homeless among the generous provisions of modern science, and runs off panic-stricken to find shelter in a system that satisfies a narrow personal craving at the sacrifice of broadly established principles, nurtured and grown strong in the hardy and beneficent atmosphere of science. It is a weaker and an ignorant nature that is attracted to the cruder forms of such beliefs, be it by the impulsive yielding to emotional susceptibility, by the contagion of an unfortunate mental environment, or by the absence of the steadying power of religious faith, or of logical vigor, or of confidence in the knowledge of others. Spiritualism finds converts in both camps and assembles them under the flag of the occult.[2]

The wane in the popularity of Spiritualism may be due in part to frequent exposures, in part to the passing of the occult interest to pastures new, and in part to other and less accessible causes. Such interest may again become dominant by the success or innovations of some original medium or by the appearance of some unforeseen circumstances. The present disposition to take up "spiritual healing" and "spiritual readings of the future" rather than mere assurances from the dead, indicates a desire to emulate the practical success of more recently established rivals. The history of Spiritualism, by its importance and its extravagance of doctrine and practice, forms an essential and an instructive chapter in the history of aberrant belief; and there is no difficulty in tracing the imprints of its footsteps on the sands of the occult.

V

The impress of ancient and mediæval lore upon latter-day occultism is conspicuous in the survivals of Alchemy and Astrology. Phrenology represents a more recent pseudo-science, but one sufficiently obsolete to be considered under the same head; as may also Palmistry, which has relations both to an ancient form of divination and to a more modern development after the manner of Physiognomy. The common characteristic of these is their devotion to a practical end. Alchemy occupies a somewhat distinct position. The original alchemists sought the secret of converting the baser metals into gold, in itself a sufficiently alluring and human occupation. There is no reason why such a problem should assume an occult aspect, except the sufficient one that ordinary procedures have not proved capable to effect the desired end. It is a proverbial fault of ambitious inexperience to attack valiantly large problems with endless confidence and sweeping aspiration. It is well enough in shaping your ideas to hitch your wagon to a star, yet the temporary utility of horses need not be overlooked; but shooting arrows at the stars is apt to prove an idle pastime. If we are willing to forget for the moment that the same development of logic and experiment that makes possible the mental and material equipment of the modern chemist, makes impossible his consideration of the alchemist's search, we may note how far the inherent constitution of the elements, to say nothing of their possible transmutation, has eluded his most ultimate analysis. How immeasurably further it was removed from the grasp of the alchemist can hardly be expressed. But this is a scientific and not an occult view of the matter; it was not by progressive training in marksmanship that the occultist hoped to send his arrows to the stars. His was a mystic search for the magical transmutation, the elixir of life or the philosopher's stone. One might suppose that, once the world has agreed that these ends are past finding out, the alchemist, like the maker of stone arrow-heads, would have found his occupation gone and have left no successor. His modern representative, however, is an interesting and by no means extinct species. He seems to flourish in France, but may be found in Germany, in England, and in this country. He is rarely a pure alchemist (although so recently as 1854 one of them offered to manufacture gold for the French mint), but represents the pure type of occultist. He calls himself a Rosicrucian; he establishes a University of the Higher Studies, and becomes a professor of Hermetic Philosophy. His thought is mystic, and symbolism has an endless fascination for him. The recondite significance of numbers, extravagant analogies of correspondence, the traditional hidden meanings of the Kabbalah, fairly intoxicate him; and verbose accounts of momentous relations and of unintelligible discoveries run riot in his writings. His science is not a mere Chemistry, but a Hyper-Chemistry; his transmutations are no longer material, but assume a spiritual aspect. Like all adept followers of an esoteric belief, he must stand apart from his fellow-men; he must cultivate the higher "psychic" powers, so that eventually he may be able by the mere action of his will to cause the atoms to group themselves into gold.

The modern alchemist is apt to be a general occultist; he may be also an astrologer or a magnetist or a theosophist. But he is foremost an ardent enthusiast for exclusive and unusual lore—not the common and superficial possessions of misguided democratic science. He goes through the forms of study, remains superior to the baser practical ends of life, and finds his reward in the self-satisfaction of exclusive wisdom. In Paris, at least, he forms part of a rather respectable salon, speaking socially, or a "company of educated charlatans," speaking scientifically. His class does not constitute a large proportion of modern occultists, but they present a prominent form of its intellectual temperament. "There are also people," says Mr. Lang, "who so dislike our detention in the prison-house of old unvarying laws that their bias is in favor of anything which may tend to prove that science in her contemporary mood is not infallible. As the Frenchman did not care what sort of a scheme he invested money in, provided that it annoys the English, so many persons do not care what they invest belief in, provided that it irritates men of science." Of such is the kingdom of alchemists and their brethren.

VI

Astrology, Phrenology, Physiognomy, and Palmistry have in common a search for positive knowledge whereby to regulate the affairs of life, to foretell the future, to comprehend one's destiny and capabilities. They aim to secure success, or at least to be forearmed against failure by being forewarned. This is a natural, a practical, and in no essential way an occult desire. It becomes occult, or, more accurately, superstitious, when it is satisfied by appeals to relations and influences which do not exist, and by false interpretation of what may be admitted as measurably and vaguely true and about equally important. When not engaged in their usual occupation of building most startling superstructures on the most insecure foundations, practical occultists are like Dr. Holmes's katydid, "saying an undisputed thing in such a solemn way." They will not hearken to the experience of the ages that success cannot be secured nor character read by discovering their unreal or mystic stigmata; they will not learn from physiology and psychology that the mental capabilities, the moral and emotional endowment of an individual are not stamped on his body in such a way that they may be revealed by half an hour's use of the calipers and tape-measure; they will not listen when science and common sense unite in teaching that the knowledge of mental powers is not such as may be applied by rule of thumb to individual cases, but that, like much other valuable knowledge, it proceeds by the exercise of sound judgment, and must as a rule rest content with suggestive generalizations and imperfectly established correlations. An educated man with wholesome interests and a vigorous logical sense can consider a possible science of character and the means of aiding its advance without danger and with some profit. But this meat is sheer poison to those who are usually attracted to this type of speculations, while it offers to the unscrupulous charlatan a most convenient net to spread for the unwary. In so far as these occult mariners, the astrologists and phrenologists et id genus omne, are sincere, and in so far represent superstition rather than commercial fraud, they simply ignore, through obstinacy or ignorance, the lighthouses and charts and the other aids to modern navigation, and persist in steering their craft by an occult compass. In some cases they are professedly setting out, not for any harbor marked on terrestrial maps, but their expedition is for the golden fleece or for the apples of the Hesperides; and with loud-voiced advertisements of their skill as pilots, they proceed to form stock companies for the promotion of their several enterprises and to dispose of the shares to credulous speculators.