Archive for May 18th, 2017

A passion to cage the invisible by visible methods continues to motivate the science of psychology, even though that science has given up the century-long search for the soul in various body parts and systems.

(James Hillman – The Soul’s Code: in search of character & calling – page 92)

In the last post I looked at some of the ways in which the arrogance of our convictions creates problems for us all, a theme triggered by excellent books on the afterlife by Fontana and Kean, who both emphasise the way our culture dismisses compelling evidence that supports the idea of the transcendent.

Basically, human beings are prone to asserting their unexamined convictions in the face of contradictory evidence.

One important reason for this has been labelled confirmation biasShahram Heshmat, in a Psychology Today article, explains:

[This] occurs from the direct influence of desire on beliefs. When people would like a certain idea/concept to be true, they end up believing it to be true. They are motivated by wishful thinking. This error leads the individual to stop gathering information when the evidence gathered so far confirms the views (prejudices) one would like to be true.

Once we have formed a view, we embrace information that confirms that view while ignoring, or rejecting, information that casts doubt on it. Confirmation bias suggests that we don’t perceive circumstances objectively. We pick out those bits of data that make us feel good because they confirm our prejudices. Thus, we may become prisoners of our assumptions.

This tendency is not much of a problem when the belief in question does no harm. When beliefs do damage, this tendency is fundamentally unacceptable, especially if the beliefs spread, as they often do, and when our sense of self is deeply invested in them.

What do I mean by that exactly?

To answer that question, at least in part, let’s come back to the issue of the afterlife.

Fontana writes (page 94):

Just as once the multitudes were persuaded by the priesthood they had no right to approach the divine except through the intermediation of the church, so the multitudes are now persuaded by the materialistic creed of our times that they have no right to approach mental life except through the intermediation of those who put their faith in prescription drugs and brain scans.

Those who have invested their credulity in scientism plainly do not see that they are operating just like a Holocaust denier. Denial and arrogant ignorance is toxic enough when applied to the facts of history, and could potentially create the conditions for a repetition of the same abusive genocide. Denial of our spiritual dimension allied to a denigration of our more extraordinary experiences is not just potentially destructive, it is actually damaging huge numbers of people already, as previous posts on this blog have explored.

One short quote from James Davies’s book Cracked in support of this contention will have to suffice here. He is addressing the issue of our exportation of our psychiatric model to the rest of the world. In the chapter dealing with the export issue he first summarises his case up to that point (page 258 – square brackets pull in additional points he has made elsewhere):

Western psychiatry has just too many fissures in the system to warrant its wholesale exportation, not just because psychiatric diagnostic manuals are more products of culture than science (chapter 2) [and have labelled as disorders many normal responses to experience], or because the efficacy of our drugs is far from encouraging (Chapter 4), or because behind Western psychiatry lie a variety of cultural assumptions about human nature and the role of suffering of often questionable validity and utility (Chapter 9), or because pharmaceutical marketing can’t be relied on to report the facts unadulterated and unadorned [and its influence has helped consolidate the stranglehold of diagnosis and a simplistic psychiatric approach] (Chapter 10), or finally because our exported practices may undermine successful local ways of managing distress. If there is any conclusion to which the chapters of this book should point, it is that we must think twice before confidently imparting to unsuspecting people around the globe our particular brand of biological psychiatry, our wholly negative views of suffering, our medicalisation of everyday life, and our fearfulness of any emotion that may bring us down.

Not an entirely healthy approach to human experience then. Hillman defines the problem neatly (page 184):

If a culture’s philosophy does not allow enough place for the other, give credit to the invisible, then the other must squeeze itself into our psychic system in distorted form. This suggests that some psychic dysfunctions would be better located in the dysfunctional world view by which they are judged.

So, the widespread self-serving disparagement of the evidence in favour of an afterlife is just one troubling symptom of a prevalent materialistic disease.

It does not have to be so. There is a remedy and it is a matter of urgency that enough of us come to recognise that.

For a start, an important principle of my faith asserts that religion and science are in harmony, something I have  explored at length on this blog in the work of Alvin Plantinga and am republishing currently.

The third principle or teaching of Bahá’u’lláh is the oneness of religion and science. Any religious belief which is not conformable with scientific proof and investigation is superstition, for true science is reason and reality, and religion is essentially reality and pure reason; therefore, the two must correspond. Religious teaching which is at variance with science and reason is human invention and imagination unworthy of acceptance, for the antithesis and opposite of knowledge is superstition born of the ignorance of man. If we say religion is opposed to science, we lack knowledge of either true science or true religion, for both are founded upon the premises and conclusions of reason, and both must bear its test

(Promulgation of Universal Peace – page 106)

Moreover, in the Bahá’í view the existence of the spiritual dimension is supported by evidence, though such a proposition is not one that is widely accepted.

If you should ask a thousand persons, ‘What are the proofs of the reality of Divinity?’ perhaps not one would be able to answer. If you should ask further, ‘What proofs have you regarding the essence of God?’ ‘How do you explain inspiration and revelation?’ ‘What are the evidences of conscious intelligence beyond the material universe?’ ‘Can you suggest a plan and method for the betterment of human moralities?’ ‘Can you clearly define and differentiate the world of nature and the world of Divinity?’ — you would receive very little real knowledge and enlightenment upon these questions….

The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity

(Promulgation of Universal Peace – page 326)

Stewart in his home studio: for source of image see link.

The two books under consideration here provide a plethora of hard evidence for the reality of some kind of transcendent dimension. Kean’s account of her direct experience of  Stewart Alexander’s mediumship is just one of many such pieces of evidence (pages 321-344). It contains much that would trigger the incredulity of a convinced and dogmatic sceptic, including physical manifestations: however the conditions under which these phenomena occurred make it hard, perhaps virtually impossible to dismiss them out of hand.

She quotes Fontana in their defence (page 326):

Despite his distaste for travel, Stewart has held séances in Scotland and Wales, as well as Sweden, Switzerland, Germany, and Spain. He has sat for sceptics, researchers, and parapsychological organisations. For these public sittings, he was often bodily searched, and his chair and every aspect of the various rooms were thoroughly searched. ‘Apart from the very few and unconvincing accusations made against him by ill-informed individuals,’ David Fontana wrote in 2010, ‘Stewart’s long career has been free from attempts to cast doubt on the genuine nature of the phenomena associated with his mediumship.’

In fact, the evidence in favour of this transcendent reality has often been more rigorously generated and seems more convincing, in my view, than that which recommends our ingestion of chemicals with a multitude of unpleasant effects in addition to their dubious benefits.

Kean’s words towards the end of her book seem a good place to stop (page 360):

No matter where the force that produces these extraordinary phenomena comes from, any intellectually honest person who studies the literature and engages directly with authentic, skilled mediums cannot deny that psi is real. . . . . I’m not a scientist, but I would think that if consciousness is nonlocal and there are nonphysical realms, these would naturally exist outside the confines of the material world and would therefore not be subject to the laws of physics. My only request of those who deny any of this is possible is to simply look at the evidence with an open mind.

Where the afterlife is concerned, there would be no better place to start such an investigation than these two books. There are of course other issues to explore. For the deficiencies of psychiatry James Davies and Richard Bentall are to be highly recommended: in terms of our econocracy Earle et al’s book is a good one.

Whatever area we want to explore we need to ‘look [and look hard] at the evidence with an open mind’ if we are not simply to be dupes of our prevailing materialistic, consumer oriented, economic-growth-is-good mythology.

Oh, and I’ll be looking at mythology again in the next post or two.


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