Chapter XIV. Occultism

Freud's attitude towards occultism is of peculiar interest to his biographer, since it illustrates better than any other theme the explanation of his genius which was put forward in an earlier volume.1 In it we find throughout an exquisite oscillation between scepticism and credulity so striking that it is possible to quote just as many pieces of evidence in support of his doubt concerning occult beliefs as of his adherence to them.

It is only fair to the reader to state at the outset that this chapter would be differently written according to the views on the subject held by the writer. One who accepts the evidence in support of telepathy and clairvoyance as conclusive would only praise Freud's open-mindedness on the subject, and also his inclination to adopt a positive attitude towards the conclusions drawn from it, as one more example of his far-sightedness and willingness to contemplate the improbable. On the other hand one who, like the present writer, is sceptical concerning that evidence, and more inclined to regard the conclusions drawn from it as relics of a more primitive type of thinking, must be more critical of Freud's attitude. To him it may prove to be only one more example of the remarkable fact that highly developed critical powers may co-exist in the same person with an unexpected fund of credulity.

Before giving a chronological account of Freud's experiences and utterances in this field it is desirable to say something about the problems involved. The central one, though presenting itself in endlessly varied guises, is whether thoughts or spiritual beings can exist in space with no ascertainable connection with a corporeal body. To most of those who have undergone a biological, and particularly a neurological, training the evidence to the contrary seems overwhelming, and this judgement may be justly called a prejudice. Now, as Freud himself pointed out,2 prejudices may be fully justified in many circumstances and may be useful in saving one from was