Fact and Fable in Psychology

by Joseph Jastrow

But it is unprofitable to consider the failings and absurdities of any occult system in its encounters with actual science and actual fact. It is simply as a real and prominent menace to rationality that these doctrines naturally attract consideration. Regarding them as illustrations of present-day occult beliefs, we are naturally tempted to inquire what measure of (perverted) truth they may contain; but the more worthy question is, How do such perversions come to find so large a company of "supporting listeners"? For to any one who can read and be convinced by the sequence of words of this system, ordinary logic has no power, and to him the world of reality brings no message. No form of the modern occult antagonizes the foundations of science so brusquely as this one. The possibility of science rests on the thorough and absolute distinction between the subjective and the objective. In what measure a man loses the power to draw this distinction clearly, and as other men do, in that measure he becomes irrational or insane. The objective exists; and no amount of thinking it away or thinking it differently will change it. That is what is understood by ultimate scientific truth; something that will endure unmodified by passing ways of viewing it, open to every one's verification who comes equipped with the proper means to verify,—a permanent objective, to be ascertained by careful logical inquiry, not to be determined by subjective opinion. Logic is the language of science; Christian Science and what sane men call science can never communicate because they do not speak the same language.

IX

It would be unfortunate to emphasize the popular preëminence of Christian Science at a cost of the neglect of the significance of the many other forms of "drugless healing," which bid for public favor by appeal to ignorance and to occult and superstitious instincts. Some are allied to Christian Science, and like it assimilate their cult to a religious movement; others are unmistakably the attempts of charlatans to lure the credulous by noisy advertisements of newly discovered and scientifically indorsed systems of "psychic force," or of some personal "ism." For many purposes it would be unjust to group together such various systems, which in the nature of things must include sinner and saint, the misguided sincere, the half-believers who think "there may be something in it," or "that it is worth a trial," along with scheming quacks and adepts in commercial fraud. They illustrate the many and various roads traveled in the search for health, by pilgrims who are dissatisfied with the highways over which medical science pursues its steadfast though it may be devious course. Among them there is plausible exaggeration and ignorant perversion and dishonest libel of the relations that bind together body and mind. Among the several schisms from the "Mother Church of Christian Science" there is one that claims to be the "rational phase of the mental healing doctrine," that acknowledges the reality of disease and the incurability of serious organic disorders, and resents any connection with the "half-fanatical personality worship" (of Mrs. Eddy) as quite as foreign to its tenets as would be the views of the "Free Religious Association" to the "Pope of Rome." "Divine Healing" exhibits its success in one notable instance, in the establishment of a school and college, a bank, a land and investment association, a printing and publishing office, and sundry divine healing homes; and this prosperity is now to be extended by the foundation of a city or colony of converts, who shall be united by the common bond of faith in divine healing as transmitted in the personal power of their leader. The official organ of this movement announces that the personification of their faith "makes her religion a business and conducts herself upon sound business principles;" their leader publicly boasts of his vast financial returns. With emphatic protest on the part of each that he alone holds the key to salvation, and that his system is quite original and unlike any other, comes the procession of Metaphysical Healer and Mind-Curist and Viticulturist and Magnetic Healer and Astrological Health Guide and Phrenopathist and Medical Clairvoyant and Esoteric Vibrationist and Psychic Scientist and Mesmerist and Occultist. Some use or abuse the manipulations of hypnotism; others claim the power to concentrate the magnetism of the air and to excite the vital fluids by arousing the proper mental vibrations, or by some equally lucid and demonstrable procedure; some advertise magnetic cups, and positive and negative powders, and absent treatment by outputs of "psychic force," and countless other imposing devices. In truth, they form a motley crew, and with their "Colleges of Fine Forces," and "Psychic Research Companies," offering diplomas and degrees for a three weeks' course of study or the reading of a book, represent the slums of the occult. An account of their methods is likely to be of as much interest to the student of fraud as to the student of opinion.

There can be no doubt that many of these systems have been stimulated into life or into renewed vigor by the success of Christian Science; this is particularly noticeable in the introduction of absent treatment as a plank in their diverse platforms. This ingenious method of restoring the health of their patients and their own exchequers appealed to all the band of healing occultists from Spiritualist to Vibrationist, as easily adaptable to their several systems. In much the same way Mesmer, more than a hundred years ago, administered to the practice which had exhausted the capacity of his personal attention, by magnetizing trees and selling magnetized water. The absent treatment represents the occult extension movement; and unencumbered by the hampering restrictions of physical forces, superior even to wireless telegraphy, carries its influence into the remotest homes. From ocean to ocean, and from North to South, these absent healers set apart some hour of the day, when they mentally convey their healing word to the scattered members of their flock. On the payment of a small fee you are made acquainted with the "soul-communion time-table" for your longitude, and may know when to meet the healing vibrations as they pass by. Others disdain any such temporal details and assure a cure merely on payment of the fee; the healer will know sympathetically when and how to transmit the curative impulses. Poverty and bad habits as well as disease readily succumb to the magic of the absent treatment. Such an hysterical edict as this is hardly extreme or unusual: "Join the Success Circle.... The Centre of that Circle is my omnipotent WORD. Daily I speak it. Its vibrations radiate more and more powerfully day by day.... As the sun sends out vibrations ... so my WORD radiates Success to 10,000 lives as easily as to one."

It is impossible to appreciate fully the extravagances of these occult healers unless one makes a sufficient sacrifice of time and patience to read over a considerable sample of the periodical publications with which American occultism fairly teems. And when one has accomplished this task he is still at sea to account for the readers and believers who support these various systems, so undreamt of in our philosophy. It would really seem that there is no combination of ideas too absurd to fail entirely of a following. Carlyle, without special provocation, concluded that there were about forty million persons in England, mostly fools; what would have been his comment in the face of this vast and universal array of human folly! If it be urged in rejoinder that beneath all this rubbish heap a true jewel lies buried, that the wonderful cures and the practical success of these various systems indicate their dependence upon an essential and valuable factor in the cure of disease and the formation of habits, it is possible with reservation to assent, and with emphasis to demur. Such success, in so far as it is rightly reported, exemplifies the truly remarkable function of the mental factor in the control of normal as of disordered physiological functions. This truth has been recognized and utilized in unobtrusive ways for many generations, and within recent years has received substantial elaboration from carefully conducted experiments and observations. Specifically, the therapeutic action of suggestion, both in its more usual forms and as hypnotic suggestion, has shown to what unexpected extent such action may proceed in susceptible individuals. The well-informed and capable physician requires no instruction on this point; his medical education furnishes him with the means of determining the symptoms of true organic disorder, of functional derangement, and of the modifications of these under the more or less unconscious interference of an unfortunate nervous system. It is quite as human for the physician as for other mortals to err; and there is doubtless as wide a range among them, as among other pursuits, of ability, tact, and insight. "But when all is said and done," the fundamental fact remains that the utilization of the mental factor in the alleviation of disease will be best administered by those who are specifically trained in the knowledge of bodily and of mental symptoms of disease. Such application of an established scientific principle may prove to be a jewel of worth in the hands of him who knows how to cut and set it. The difference between truth and error, between science and superstition, between what is beneficent to mankind and what is pernicious, frequently lies in the interpretation and the spirit as much as, or more than, in the fact. The utilization of mental influences in health and disease becomes the one or the other according to the wisdom and the truth and the insight into the real relations of things, that guide its application. As far removed as chemistry from alchemy, as astronomy from astrology, as the doctrine of the localization of function in the brain from phrenology, as hypnotic suggestion from animal magnetism, are the crude and perverse notions of Christian Scientist or Metaphysical Healer removed from the rational application of the influence of the mind over the body.

X

The growth and development of the occult presents an interesting problem in the psychology of belief. The motives that induce the will to believe in the several doctrines that have been passed in review are certainly not more easy to detect and to describe than would be the case in reference to the many other general problems—philosophical, scientific, religious, social, political, or educational—on which the right to an opinion is accepted as an inalienable heritage of humanity or at least of democracy. Professor James tells us that often "our faith is faith in some one else's faith, and in the greatest matters this is most the case." Certainly the waves of popularity of one cult and another reflect the potent influence of contagion in the formation of opinion and the guidance of conduct. When we look upon the popular delusions of the past through the achromatic glasses which historical remoteness from present conditions enables us to adjust to our eyes, we marvel that good and great men could have been so grossly misled, that obvious relations and fallacies could have been so stupidly overlooked, that worthless and prejudiced evidence could have been accepted as sound and significant. But the opinions to which we incline are all colored o'er with the deep tinge of emotional reality, which is the living expression of our interest in them or our inclination toward them. What they require is a more vigorous infusion of the pale cast of thought; for the problem of the occult and the temptations to belief which it holds out are such as can be met only by a sturdy application of a critical logic. Only as logical thoroughness comes to prevail over superficial plausibility, as beliefs come to be formed and evidence estimated according to their intrinsic value rather than according to their emotional acceptability, will the propagandum of the occult meet with greater resistance and aversion.

The fixation of belief proceeds under the influence both of general and of special forces; the formation of a belief is at once a personal and a social reaction—a reaction to the evidence which recorded and personal experiences present, and to the current beliefs of our environment. To an equal extent is the reaction determined by the temperament of the reagent. And although the resulting individual beliefs, however complex, are not matters of chance nor are their causes altogether past finding out, yet some of their contributing factors are so vague and so inaccessible that they are most profitably considered as specific results of more or less clearly discerned general principles; and in many respects there is more valid interest in the general principles than in the particular results. It is interesting, and it may be profitable, to investigate why this area is wooded with oak and that with maple, but it is somewhat idle to speculate why this particular tree happens to be a maple rather than an oak, even if it chances to stand on our own property, and to have an interest to us beyond all other trees.

Among the more tangible tendencies that in various ways lead to the occult there is distinguishable what may be termed the intensely personal temperament,—the mental attitude that absorbs knowledge only when dissolved in an all-pervading personal medium; the attitude that finds a paramount significance in the personal interpretation of experiences, and reacts to massive and extensive generalizations most vaguely and impotently; the attitude that offers a weak and verbal assent to scientific principles and to the realities of nature, but inwardly cherishes an intense belief in the personal purport of the order of events, and earnestly seeks for a precise explanation of individual happenings. "The chronic belief of mankind," says Professor James, "that events may happen for the sake of their personal significance is an abomination." It is this chronic mental habit that broods upon the problem of subjective experiences, and is ready to recognize in signs and omens the guiding principle of rationality; not that this is always done designedly and superstitiously, but the underlying bent obscures the consideration of experience in any other than a personal light, and obstructs that illumination of the concrete by the generic, which constitutes an indispensable factor in the growth of wholesome thought. The victim of this unfortunate habit will remain logically unfit to survive the struggle against the occult. Only in so far as he succeeds in getting away from his personal perspective will he be able to appreciate the true status of the problem which enlists his interest. Above all is it necessary to subordinate explicit individual explanations to the general illumination of well-established principles. It may be interesting to note that the partaking of mince-pie at evening induces bad dreams, but it is hardly profitable to speculate deeply why my dream took the form of a leering demon with the impolite habit of squatting on my chest. The stuff that dreams are made of is not susceptible of that type of analysis. The most generous allowance must be made for coincidences and irrelevancies, and it must be constantly remembered that the obscure phenomena of psychology, and, indeed, the phenomena of more thoroughly established and intrinsically more definite sciences, cannot be expected to pass the test of detailed and concrete combinations of circumstances. In other classes of knowledge the temptation to demand such explicit explanations of observations and experiences is not so strong, because of the absence of an equally strong personal interest; but clearly this does not affect the logical status of the problem.