Psychotherapy - Hugo Münsterberg (top 5 books to read txt) 📗

wrecked nerves. At the present writing, I am robust and splendidly healthy, looking twenty years younger than I did at the period previously described. The Christian Scientist saw my condition but appeared unconcerned and unafraid, I being absolutely hopeless, skeptical, and deeply contemptuous meanwhile. On the third day of her treatment I was desperate for sleep, she having forbidden drugs, and I deliberately took an overdose of chloral, thinking to die at once and end it. My condition justified the act. She brought me out of the coma of the chloral after three hours of mental work, and the next day I felt decidedly calmer and less afraid of the coming of night, should I live to meet it, which seemed doubtful. At noon she left me to go to her home to lunch. I was pondering seriously on her reiterated 'God is love and fills the universe and there is nothing beside Him,' when I suddenly had a sensation of being lifted up or rising slowly and becoming lighter in body. A rush of power that I have no way of describing to you filled me. I seemed to be a tremendous dynamo in the air several inches above the ground and still ascending. When I noticed everything around me becoming prismatic and more or less translucent, I could have walked on water without sinking, and I had distinct understanding that matters seemed to be disintegrating and dissolving around me. I was frightened but self-conscious and quiet. I remained in this state for about three hours, my consciousness seeming to have reached almost cosmic greatness. I could have cured, I felt, any human ill, was filled with an absorbing altruistic desire to help suffering. It was tremendous and totally foreign to my everyday attitude. At the end of the day, towards twilight, I became wearied of the tremendous throbbing and exalted state in which I still remained and gave utterance to the thought aloud. Almost before I had formulated it the condition left me, and like the sudden dropping of a weight, I struck the ground, the same dull, ordinary person of everyday experience, but with the vast difference of perfect health, radiant and lasting to the present writing. My father like myself is baffled and wondering. We are both pretty hard skeptics. I want the truth, whether it be terrible or otherwise. I am profoundly grateful to the Christian Scientist, if I regained my health through her ministrations, but I have not so far been able to label myself and rise in their church services to tell what has been done on me. The performance repels me as crude and rather bad taste. I swear to you on my honor as an American woman and a mother that what I have written you is true, absolutely. If you can give me any light or if my experience may perchance give you a helping ray, my renewed lease on life may have had some purpose after all, which I have often questioned in my cynical moods."

The unprejudiced psychotherapist will be perfectly able to find room for such cures and, if it is the duty of the scientific physician to make use of every natural energy in the interest of the patient's health, he has no right to neglect the overwhelming powers of the apparently mysterious states. Some of this power ought to irradiate from his eye and his voice whenever he crosses the threshold of a sick-room. Some of that power ought to emanate from him with every pill and drug which he prescribes. The psychotherapeutic energies which work for real health outside of the medical profession form a stream of vast power, but without solid bed and without dam. That stream when it overfloods will devastate its borders and destroy its bridges. The physicians are the engineers whose duty it is to direct that stream into safe channels, to distribute it so that it may work under control wherever it is needed, and to take care that its powerful energy is not lost for suffering mankind.

PART III THE PLACE OF PSYCHOTHERAPY

XII

PSYCHOTHERAPY AND THE CHURCHContents

The belief in supernatural energies has cured diseases at all times and among all peoples. Everywhere the patient sought help through the agents of higher forces and everywhere these agents themselves utilized their therapeutic success for strengthening the belief in their over-natural power. The psychologist would say that it was always the same story, the influence of suggestion on the imagination of those who suffer. Yet the variety of forms is abundant. Not only the special symbols but the whole attitude may take most varied character, and every special appearance is intimately related to the whole mystical background and to the religious, scientific, and social ideas of the time. If nevertheless, even at the same time in the same country, very different forms of religious suggestion are at work, it must not be forgotten that those who live together in any nation and are united in many common purposes represent, after all, different stages in the development of civilization. It has always been true that those whose minds are saturated with the real culture of their time are working together with those whose culture belongs to earlier centuries and with others whose minds are essentially of the type of the primitive peoples.

Let us glance at the life of the savages. In darkest Africa, we find a special caste with its professional secrets which accepts new members only after long tests. They are evidently persons with over-sensitive nervous systems and liable to hallucinations. As soon as they have their attacks of abnormal excitement, they are conceived to be agents of superhuman powers, and on account of this they are able to prescribe the cure of any diseases. In Australia, therapeutic power belongs to the koonkie, a man who as a child had a vision of a demonic god. From him he received the power to heal the sick. He goes to the patient, touches the painful parts and rubs them and after a few minutes, he shows a little piece of wood which he had hidden in his hand and which he claims to have extracted from the body of the sufferer. The native feels actually cured after such manipulation of the koonkie, who evidently believes himself in his power. In Siberia, we find shamanism. The shaman stands between man and the gods. These shamans are excitable persons with epileptic tendencies, or at least over-suggestible men or women who by autosuggestion and imitation can bring themselves into ecstatic convulsions. They alone know from the gods the means to treat diseases and their personal influence overcomes the ailment. In early America, before the European discovery, the cure of disease belonged in the same way to the middleman between the gods and human beings. In the Antilles, for instance, the bohuti heals the diseases which are regarded as punishments of the gods for human neglect. The priest by inhaling a certain powder brings himself into an ecstatic condition, then presses the painful organs of the patient, sucks at various parts of his body until he finally produces some little bone or piece of meat which until then he kept hidden in his mouth. The disease disappears, and the extracted bone is used as an amulet which secures good harvests. Other Indians had their piachas. They were selected from among the boys of about ten years old and were then sent to lonely forests where they had to live for years upon plants and water without any friends, seeing only at night the older priests from whom they learned the ceremonies for curing the sick. Here too their art consisted mostly in touching the painful parts of the body with the lips and sucking them to bring the evil saps out of the body by their supernatural power. In short, at the most primitive stages in Africa and Asia, in America and Australia, therapy was acknowledged to be a special power of men who had superhuman forces derived from good or evil gods.

All this repeats itself in the so-called half-civilizations. Among the masses of China, mental and bodily diseases were ascribed to the fox, which plays such a large part in the superstitions of eastern Asia. The priest has the power to banish the fox by mystical writings which he pastes on the wall of the sick-room, and the patient recovers, as the fox has to leave his body. In old Japan the mountain monks, who inherited their superhuman powers from a martyr of the fifth century, can remove the diseases which have magical origin or which are induced by the devil. They also supply the magical papers covered with writings and pictures of birds, to prevent the appearance of smallpox and pestilence and to cure a number of diseases. India, the classical land of suggestion and hypnosis, shows the most extensive connection between religious and magical powers among which the cure of diseases is only one feature. Such cure may be with medicaments or without, but the essential part always belongs to the prayers which make the good and evil spirits obedient to the healer. These prayers were often spoken in Sanscrit, which the people did not understand and which thus added to the mystic solemnity of the procedure. This suggestive influence of the use of older languages for religious solemnities, known only to the priests, repeats itself also at all times and among all nations. In Assyria and Babylonia, too, medicine was exclusively a branch of mysticism and essentially in the hands of the priests, who by words and magical beverages annihilated the influence of the malevolent demons. It is well known how the Old Testament reports the same traits of belief among the Jewish nation. We hear there that Miriam became leprous, white as snow, and Moses cried unto the Lord, saying: "Heal her now, oh God, I beseech thee." And after seven days Miriam was cured in consequence of Moses' prayer. And again, "The Lord sent fiery serpents among the people and they bit the people and much people of Israel died.—And Moses prayed for the people.—And Moses made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man, when he beheld the serpent of brass, he lived."

Among the old Egyptians, it was especially Isis who discovered many remedies and had been much experienced in medicine, and after having become immortal, it was her greatest pleasure to cure the sick and to announce the right remedies in dreams to those who came to sleep in her temples. Many who could not be cured by any physician, and who had lost their sight and hearing or could not move their limbs, became well again when they took refuge in her temples. The same holds true for the Serapis temple; even the best known men go there to sleep to get from the goddess cures for themselves or for their friends. It is well known again that in other ways the old Greeks attached medical influence to temples and sacred springs and rivers and tombs. There were sacred springs which cured everybody who drank from them, there were statues which removed every disease when offerings were brought to them. Here again the most frequent is the cure of paralytic symptoms and of obsessions. The Orphic priests of old Greece most nearly resembled the shamans of the savages.

Those who are inclined to give to the life of Christ a rationalistic interpretation have often pointed out that the therapeutic effects described in the Gospels might also be understood as effects of suggestion by word and tactual impressions, produced especially