
For the past three months, I've been researching the relationship between science and the occult over the last four centuries. It has been a very complex, at-times dysfunctional relationship, and nowadays partisans for both sides would have us believe it ended in a bitter, drawn-out divorce sometime in 1890s.
This is an illusion. The reality is much more complex, and much more weird, than that. In order to understand why, we must begin at the beginning of modern science, with Issac Newton, despite the fact that this beginning is entirely arbitrary. Human beings have consulted occult forces in the course of their daily lives for the whole of recorded history. Over the centuries, certain thinkers rebelled against this trend, claiming that human beings were quite capable of understanding the world without recourse to mysterious systems of knowledge. One such thinker was Newton.
Born the year Galileo died (1643), Newton grew up to dream of reuniting religion and what we now call science. He hoped to reconcile the animosity each system of thought had developed for the other over the previous four hundred years. He offered up his “laws” of motion as as quantifiable proof, not only of a mechanical, explicable universe, but a universe ruled by an imminent God.
“Gravity explains the motions of the planets,” Newton said. “but it cannot explain who set the planets in motion. God governs all things and knows all that is or can be done." In writing his Principia, he said, “I had an eye upon such Principles as might work with considering men for the belief of a Deity"
Note the choice of words: this was not the god of some church, be it Catholic, Anglican, or Orthodox. This is not the God of Abraham and Issac and Jacob, but an imminently reasonable God, who created a rational universe out of rational bits and pieces that any rational man can pick up, look at, and understand.
Newton implied that, thanks to our god-given five senses and that all-important, divine gift: reason—which separates us from the animals—man can know the mind of God. (Women, who obviously lacked reason, would have to wait another few hundred years for that.) The mind of God is, in fact, right there, in that falling apple, and in the undeniable fact that there are rational, mathematical rules governing the way apples fall. All you have to do is invent the mathematics to prove it.
For Newton, the objective of science was not, as Descartes said, to control the world, so much as to describe it. Newton sat in wonder at the ingenuity of a God who could create a being smart enough to sit in wonder of His ingenuity. Writing more on the Bible than what we would call science and what he called “natural philosophy,” Newton studied Scripture for secret codes and hidden messages all his life. This concerned him more than esoteric questions like true the nature of gravity.
It could just be, he said, that gravity is and expression of God's eternal love, pervading the universe with the perfect will of the Divine, which obviously seeks itself out. At it's core, Newton's physics was an esoteric Christian's retelling of Aristotle's: the apple wants to fall, not because it has an independent nature, but because the independent nature of an imminent God willed it to fall. And fall just so invariably, every time. Divine intervention was central to Newton's universe. The image of “God the watchmaker” is not his.
It comes from a joke made by one of Newton's detractors, a fellow called Gottfried Leibniz, who, in a letter to a friend, remarked, “God Almighty wants to wind up his watch from time to time: otherwise it would cease to move. He had not, it seems, sufficient foresight to make it a perpetual motion."
Gottfried Leibnitz was a German philosopher and mathematician, one of Newton's contemporaries. We use his integral sign every day, if we use calculus, along with his differential notation. He claimed to have come up with calculus in 1674, and published an example ten years later, beating Newton's Principia to press by three years. There's a little bit of calculus in the Principia, but it's not the point of the book, and Newton didn't publish a notation system until 1696, though he said he came up with the idea in 1666. Now we have artifacts to prove that...but for some strange reason they didn't come to light until after Newton's death. The feud between, carried out almost entirely through a series of letters written by their friends, them has become one of the great controversies of early-modern science. It's role in how Newtonian science would come to be understood by politicians, scientists, and the general public, is barely discussed.
The God of Newton's understanding still cared about the world enough to permeate it with His essential love. Thanks to Leibnitz's joke, all that changed. Newton's disciples took one look at Leibnitz's theological diss (a comment on the level with, “You're God is stupid he can't even create a self-winding watch.”) and thought, You know...that's a good point.
After all, if God is so obviously powerful and perfect (he created man, and gave us our five sense and our reason) then why couldn't God create a perfect universe—a universe in perpetual motion? A clock that needs no craftsman. We puny humans started making things like that in the 1500s, when Galileo caught sight of a swinging candelabra and got the idea of using weighted pendulums in his clocks. To the English Enlightenment philosophers, it seemed absurd that God could not have beaten Galileo to that idea by a few eons.John Locke's God was just not only intelligent enough for that, the watchmaker God was, in fact, the ultimate rational designer. No longer immanent, Locke's God was transcendent. The system He created is just so damn perfect He can walk away from it with no problem. Almost as if it were an experiment. Or a mathematical formula so brilliant it eventually solves itself. Because for all his religious beliefs, Newton's laws were ultimately mathematical equations. You could just plug them in and let them do all the hard work for you.
John Locke's God was just not only intelligent enough for that, the watchmaker God was, in fact, the ultimate rational designer. No longer immanent, Locke's God was transcendent. The system He created is just so damn perfect He can walk away from it with no problem. Almost as if it were an experiment. Or a mathematical formula so brilliant it eventually solves itself. Because for all his religious beliefs, Newton's laws were ultimately mathematical equations. You could just plug them in and let them do all the hard work for you.
Maybe not all the work—there was some problem with the orbits of the planets not quite agreeing with Newton's calculations, and all these stupid peasants kept insisting they'd seen rocks fall out of the sky or some such nonsense. But thank God for those irregularities. Without them, what Newton's contemporaries called “natural philosophy” and what we call “science” would've died in infancy for lack of work. The way it stood after Newton's death, natural philosophers could hold up new breakthroughs in their calculations as further proof that the universe was harmonious, lawful, and (most importantly) self-contained. When you have a rational universe created by a rational god and operating on rational principals, there's no need for divine intervention. No need for a Heaven or Hell either, since both are unobservable. Falling outside the spectrum of our five senses and reason, theological questions thus fell outside the realm of natural philosophy.
Newton's most radical disciples (particularly his French ones) even began to toy with the idea that nothing existed outside the physical universe at all. There was quite enough stuff inside of it to deal with, thank you. And nothing could exist save through the agency of Newton's laws. Even if something outside the universe did happen to exist, it would have no effect on the physical world, since there is nothing in the world (they said) operating contrary to Newton's laws.
John Locke applied these ideas to politics. Without an imminent God, the Divine Right of Kings is meaningless. Men are born free, and its up to each and every man (again, women would have to wait a few hundred years) to form a society. More importantly, its up to each and every man-jack of us to consent to such a society, since rulers derive the only real power they have, not from God, but from the consent of those they rule.The Revolutions—from the Glorious one in 1688 to the Latin American ones of the early 19th century—were, in one sense or another, practical applications of these ideas, each experiencing various degrees of success.
If one could apply Newton's idea to human society, why not go further and apply them to human beings as well? In 1766, a German doctoral candidate at the University of Vienna did just that. He called his dissertation De planetarum influxu in corpus humanum (The influence of the planets on the human body), and in it he figured that, since every body in nature submitted itself to Newton's laws, then the human body must do so as well. It must be some sort of machine, influenced by the gravitational forces of the other planets. Since any doctoral student knows the human body is full of various fluids, and Newton showed how the moon influences the tides of the earth, maybe the moon, sun, and the other planets, influenced the tides of the human body, causing all kinds of apparently-a-causal diseases. Diseases that might be treatable if only we knew which planets influenced what tides. A little math, our doctoral candidate suggested, might save a lot of lives, or at least make a lot of deaths less painful. And isn't that what doctors should be doing? “First, do no harm,” anyone?
Since this was cutting-edge stuff in mid-eighteenth century Vienna, our candidate got his doctorate and became Franz Anton Mesmer, M.D. Though he never comes out and says it, Mesmer may have borrowed his idea from one of Newton's friends, a doctor Richard Mead, who wrote De Imperio Solis ac Lunae in Corpora humana, & Morbis inde oriundis (On the Influence of the Sun and Moon upon Human Bodies and the Diseases Arising Therefrom) way back in 1704. Closer to Mesmer's own time we find the sensationalist 1748 book L'homme Machine, by French physician Julien Offray de La Mettrie. L'homme Machine was a reaction to Cartesian mind-body dualism, making La Mettrie one of the first to explicitly invoke the image of man-as-a-machine, denying the very existence of the soul. He said a rough battle with fever gave him the idea. When he regained consciousness, La Mettrie reckoned that the conscious experience was, in point of fact, nothing more than the product of a chemical balance (or imbalance) in his brain. No soul required. It really was as simple as that.
Popular outrage (by which I mean, outrage among the conservative, Catholic upper crust of eighteenth century France) at this materialist philosophy (even Enlightenment figures like Voltaire and Baron D'Holbach covered their mouths with lacy, perfumed handkerchiefs in shock: “Man-as-machine, indeed! Hurrumph!”) forced La Mettrie to flee the country, because that's just how France worked in those days. He became court reader for King Fredric the Great of Prussia and (not coincidentally) had his work translated into German for any curious Viennese medical students to pick up.

Almost seventy years later, Dr. Mesmer set out to influence his patient's “tides,” to induce “artificial tides” by having patients drink a solution of iron and then attaching magnets to their bodies. Patients reported feeling streams of fluid move through them, providing hours of relaxation. Then, one day, he tried it without the magnets, only passing his hands over a patient. The effects remained constant. Mesmer had a eureka moment and declared that he'd discovered “animal magnetism.”
For three years he tried it out in Vienna. He'd sit across from a patient, their knees touching, gaze deeply into their eyes, and make passes with his hands. It was so weird someone had to invent a new verb to describe it. The man “mesmerized” you, and when he did, you experienced peculiar sensations. Or you went into convulsion. Either way, it was fine. Mesmer figured that blockages of the body's tides caused disease. Clearing the blockage with a little animal magnetism, rather than waiting around for the natural motions of the planets to do it, would produce a sudden “crisis” like convulsions. This was a sign of the healing process kicking into action, soon to be followed by a resolution, and the succession of all complaints.
Then, in 1777, Mesmer failed to cure a cute little blind girl—a musician named Maria Theresa von Paradis, and Maria just so happened to be the daughter of the Hapsburg Empire's Imperial Secretary of Commerce.
Branded a failure by some very powerful people, Mesmer figured it was as good a time as any to move to France.

He set up shop in Paris, practicing on the sly, since neither the Royal Academy or the Society of Medicine would answer his letters. Still, by the end of three years he was so popular he started treating people en masse, “magnetizing” whole bathtubs full of water, and having fully clothed ladies climb in, the better the pass his hands over them. Or even better: have patients pass their hands over each other, since animal magnetism was an innate property of the human body. The thighs were, apparently, a particularly sensitive area. Mesmer taught protegees and established clinics in major cities.
Four years of this was more than enough to draw the attention of Louis XVI, who offered Mesmer a pension for life if he'd promise to remain in France and allow a royal commission to verify his claims. Mesmer refused, and King Louis finally directed the Royal Academy of Medicine to look into this impudent Austrian, who'd become the talk of all the salons. Nobles and ministers were getting “mesmerized,” and God only knew what they were doing to each other with their animal magnatism. His Most Catholic Majesty wanted to find out.
The Academy appointed people like Benjamin Franklin, the chemist Antoine Lavoisier, and Joseph-Ignace Guillotin, who's name you should recognize, to investigate. They ruled Mesmer a fraud, which meant King Louis did as well, forcing Mesmer back to Austria in 1780. Private benefactors raised three hundred fifty thousand louis in the wake of Mesmer's departure, and he returned to France in triumph, a celebrity of his class and day. He remained in Paris until 1784, and being banished from Austria after showing up the last time, settled in the German university town now called Konstanz. There he died comfortable and famous in 1815. So famous he turned down an invitation from the King of Prussia to build a school in Berlin. But his ideas lived on. The King sent a doctoral student to learn Mesmer's trade, and Mesmer never seemed to turn down a chance to teach his techniques to others. He encouraged his students to spread the knowledge he'd gained, ensuring French and German doctors and aristocrats would carry right on mesmerizing patients and volunteers well into the nineteenth century.
Chief among these was Armand-Marie-Jacques de Chastenet, the Marquis de Puységur. One day, Puységur tried to magnetize a young peasant named Victor Race by stroking race's head. Race fell asleep and remained insensate when shaken. Puységur commanded him to stand, and was surprised as anyone when Race obeyed, still apparently in his trance-like state. He would obey any command Puységur shouted to him, and have no memory of the experience upon waking. Puységur called this "spasmotic sleep" or "artificial sleepwalking". Today we know it as "hypnotic induction," though it would take twenty years for anyone to invent the term "hypnosis."
In the meantime, John Locke's England prospered. The Anglican God still held high place there, and philosophers were fine to have Him. After all, He gave us these gifts of reason and our senses, and He gave us the Bible and Nature to study as we will. He also granted us, if we were English, through His infinite grace, a monarchy and a church leadership all-too happy to use the new science—a science of Newton and Locke and Sir Francis Bacon and James Watt—to their advantage. A science that would go on to transform Britain from an island of rustic seafarers into a worldwide, industrial Empire, the world's first. A science anyone, if they properly trained their five senses and their reason, could participate in, because Newton and Bacon and Locke had specifically designed it that way.
In this spirit of free and open scientific inquiry, middle-class dilettantes began toying around with any thing they could get their hands on. A few, beginning in the 1780s, grabbed on the hot new thing from France: mesmerism. Sure, the French Royal Academy said Mesmer was fraud, but what did those effete coffee-drinkers know about science? Hard-headed Englishmen (and -women) were expected to justify their beliefs through experience, and what better kind of a experience than a scientific one? After all, wasn't that what God expected of us, as proper English citizens? Besides, it's not like the Church or the state had any interested in policing the scientific inquiry of anyone.
In France, on the other hand, thinking too much could catch you quite a bit of flack from both church and state. Ask La Mettrie. Ask Mesmer. In France, these institutions were so powerful, and so intimately aligned, that they had no need to establish and support and new, separate, scientifically-minded class of intellectuals. Sure, you could invite them to the salons, wind them up with a little Spanish wine, and let them blather on about education, or social justice, or natural man, or whatever, and it was all good fun. But if they got too loud, or too embarrassing, with their calls for natural rights, it was better to throw them into prison, or exile, than anything else.
How much these ideas—the mathematical universe run by the watchmaker God—filtered down through the natural philosophers and the leaders of revolutions to the level of ordinary citizens, is debatable. The religious character of the eighteenth century is not. The old conflicts between reason and faith continued through wars and revolutions that revealed the darker character of the Enlightenment to a very startled world. Like energy and matter, these conflicts are conserved in history, only changing their form as time goes on.

One Frenchman, Denis Diderot even discarded the idea of a providential God altogether in his 1749 essay
Lettre sur les aveugles ("Letter on the Blind"). Published anonymously, it was immediately censored by the authorities, its author arrested and tossed into the dungeon at Vincennes. After three months in prison, Diderot signed an agreement never to publish anything critical of religion every again. Instead, he spent twenty years attempting to collect all human knowledge in his
Encyclopedie, causing great controversy - particularly with its evenhanded views on Protestantism, natural rights, and Catholicism. Officially banned by royal decree, it never made its editor rich, or even comfortable. When forced to sell his personal library, Catherine the Great of Russia offered to buy it, and paid him a yearly salary to keep it safe for her in Paris until such time as she had the need to read. Diderot used the money to pay for his daughter's dowry.
Thanks to these, and similar, life-stories the French Enlightenment divorced itself from both King and Church. Neither offered it any safe harbors, so it threw in (or was dragged in, depending upon whom you ask) with the radicals and the agitators. England managed to ship most of those over to its colonies—to their eventual chagrin. France had exactly the opposite policy, to their eventual downfall. Thus, revolution, and the problem of revolutionaries since time immemorial: now what to do?

If you believe, as John Locke and Voltaire did, that human beings are rational creatures governed by the rational laws of a rational universe—laws that ensure human beings will do everything they can to preserve themselves by maximizing pleasure and avoid pain—then you erect a rational society without those prideful, backward-looking institutions like the Church or the Monarchy, which only retarded human beings “natural morality” anyway. You reform the calender to do away with all the religious trappings stamped into it. You reform education based on Rousseau's Emile. And you suggest the idea for the guillotine in order to kill all those agents of the old society as humanely as possible. After all, the guillotine was a rational alternative to hanging, or burning, or a man with an ax who's arm often got tired, ensuring he'd need three or four whacks to do a proper job. It also became the symbol of a bloodthirsty, self-destructive regime that transcended everyone's worst expectations and set the pattern for revolutions until the early twentieth century.
The French Revolution and the Napoleonic Wars it triggered convinced Europe's conservative elites that the Enlightenment project (as it was not yet known) was a morally-bankrupt one, leading inexorably to worse tyrannies than any monarch could imagine. With no God to appeal to, the rational State, and the society it created, assumed His place in the minds, hearts, and mouths of the Revolutionary leaders. Leaders who were, as far as those who lived through that time were concerned, nothing more than a collection of hypocritical power-seekers who appealed to the State the same way clergymen appeal to God. Because if you know the Truth, the absolute, mechanical Truth, of how the universe works, you can justify all sorts of atrocities. Theocratic dictators from Augustus Cesar to Stalin to Hitler know this in their bones. So does every leader worth his or her salt. As one of George Orwell's characters said, over a century later,“He who controls the past controls the future; he who controls the present controls the past.”
Labels: History, Philosophy of Science, Science, The Englightenment, The Occult