The beliefs of the counterculture and of the human potential movement may be superstitious and irrational, but their reason for being and indeed the reason for the growth of that whole movement in the 1970 was a good reason. It was to generate that buffer of diversity that will protect the human being against obsolescence. The older beliefs have ceased to provide either explanation or confidence. The integrity of leaders in government, industry, and education who live by the old beliefs has become suspect. The dimly felt obsolescence is central to – and at the root of – the epistemological nightmare of the twentieth century. It should now be possible to find a more stable theoretical stance. We need such a stance to limit the excesses both of the materialists and these who flirt with the supernatural. And further, we need a revised philosophy and epistemology to reduce the intolerance that divides the two camps. “A plague on both your houses!” Mercutio exclaims as he dies.
And I assert that we know enough today to expect that this improved istance will be unitary, and that the conceptual separation between mind and matter will be seen to be a by-product of – a spin-off from – an insufficient holism. When we focus too narrowly upon the parts, we fail to see the necessary characteristics of the whole, and are then tempted to ascribe the phenomena which result from wholeness to some supernatural entity. People who read what I have written too often get from my writing some support for supernatural ideas which they certainly entertained before they read my work. I have never knowingly provided such support, and the false impression which, it seems, I give is a barrier between them and me. I do not know what to do except to make abundantly clear what opinions I hold regarding the supernatural on the one hand and the mechanical on the other. Very simply, let me say that I despise and fear both of these extremes of opinion and that I believe both extremes to be epistemologically naive, epistemologically wrong, and politically dangerous. They are also dangerous to something which we may loosely call mental health. My friends urge me to listen to more stories of the supernatural, to subject myself to various sorts of experience, and to meet more practitioners of the improbable. They say I am being narrow-minded in this connection. Indeed so. After all, I am by bent and training sceptical, even about sense data. I do believe – really I do – that there is some connection between my experience and what is happening out there to affect my sense organs. But I treat that connection not as matter-of-course but as very mysterious and requiring much investigation. Like other people, I normally experience much that does not happen out there. When I aim my eyes at what I think is a tree, I receive an image of something green. But that image is not out there. To believe that is itself a form of superstition, for the image is a creation of my own, shaped and colored by many circumstances, including my preconceptions.
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