Georgia Skeptics - Vol 04 No 04

Magazine Overview

This issue of the "ELECTRONIC NEWSLETTER OF THE GEORGIA SKEPTICS" (Volume 4, Number 4, July/August 1991) features a lead article titled "JOSEPH CAMPBELL AND THE NEW AGE, PART I of II" by Larry F. Johnson of Georgia Skeptics. Other contents include articles on teaching critical thinking with NOVA video, a look back at past "apocalypses," a book review of "Innumeracy," an article on "Qi Gong," and the NCAHF position on acupuncture.

The Georgia Skeptics is described as a non-profit local group aligned with CSICOP, dedicated to promoting critical thinking and scientific inquiry. Material from their newsletter can be used with attribution. Contact information is provided for Becky Long, President, including a mailing address in Tucker, Georgia, and a phone number. Membership dues are listed as $17.50 for individuals, $21.00 for families, and $12.50 for students.

Joseph Campbell and the New Age

The main article by Larry F. Johnson explores the connection between Joseph Campbell's work and the New Age movement. It begins by referencing letters to the editor in "Skeptical Inquirer" that defended Campbell against criticisms of being a New Age proponent, arguing he was an analyst of mythology, not a believer. Johnson notes the significant interest generated by the Bill Moyers/Joseph Campbell interviews and the abundance of materials available on Campbell.

Johnson posits that skepticism is often criticized for denying the human need for the spiritual and transcendental. He outlines two articles he intends to write: the first on Campbell's role, and the second on the relationship between skepticism and the spiritual. To analyze Murray Bob's claim that Campbell belonged in the New Age camp, Johnson poses four questions: Campbell's basic ideas, his connection to the New Age, his view on the literal significance of mythology, and major critiques of his work.

The article confirms that the New Age movement has enthusiastically embraced Campbell's work, citing the prominence of his books in New Age bookstores and the influence of the Moyers interviews on pagan religions. It mentions a New Age press book titled "Creative Visualization: The Power of Myth" and an article by John Lobell linking Campbell to the "human potential movement."

Who Was Joseph Campbell?

Joseph Campbell (1904-1987) was born in New York City and died shortly after the "Power of Myth" interviews. He earned a Master's degree from Columbia in 1925 but discontinued his PhD due to academic specialization. His travels in Europe exposed him to artists and thinkers like Matisse, Joyce, Picasso, Mann, Jung, and Freud. He met the Hindu mystic Jiddu Krishnamurti, incorporated Eastern mythology, and became convinced that myths worldwide shared archetypal stories. Campbell left his doctoral studies, stating "the world had blown open."

He taught at Sarah Lawrence for thirty-eight years, enjoying academic freedom. His major works include editing Heinrich Zimmer's "Philosophies of India" (1941), "Myths and Symbols in Indian Art and Civilization" (1946), and "The Art of Indian Asia" (1955). He co-authored "A Skeleton Key to Finnegan's Wake" (1944) and published his seminal works "Hero With a Thousand Faces" (1949) and "The Masks of God" series (1959-1968), which laid out his theory of myth.

Campbell's Theory of Myth

Key themes in Campbell's writings include the "four functions of myth," the "hero's journey" with the adage to "follow your bliss," the idea that modern culture is disconnected from myth due to a mechanistic worldview, and the "Goddess myth." He believed myths from different cultures were variations of the same basic tales and that institutionalized religions replaced mysticism with historicism and literalism.

Campbell articulated four basic functions of myth:

1. Mystical function: Realizing the wonder of the universe and oneself, experiencing awe.
2. Cosmological dimension: Explaining the shape of the universe while retaining a sense of mystery.
3. Sociological function: Supporting and validating a social order.
4. Pedagogical function: Teaching how to live a human lifetime under any circumstances.

Campbell saw the applicability of myth to modern circumstances as a recurring theme. He contrasted his teaching at Sarah Lawrence, where students sought meaning in myths, with a perceived dead academic atmosphere.

The "hero's journey" involves leaving home, facing obstacles in a strange world, and returning victorious. This symbolic joining of the physical and spiritual worlds is presented as a strong argument for Campbell's work belonging to the New Age. His advice to "follow your bliss" and the concept of mythic transformation align with New Age self-development programs, leading to accusations that his work justifies self-indulgence.

Campbell believed the modern world had lost touch with myth, partly blaming Western religion and the rise of science. He proposed "creative mythology," where the artist acts as the hero, going through a "hero's journey" to present findings to humanity.

Did Campbell Believe in the Supernatural?

The article questions whether Campbell believed in the literal truth of myths. While New Age adherents often view mythology as factual, Campbell's approach is presented as an extension of "creating our own reality." The author doubts Campbell believed shamans possessed occult powers, stating it's clear from his writings that he didn't view mythological figures as concrete historical beings. Campbell argued that literal interpretations of texts like the Bible reduce their value, suggesting their spiritual meaning is more important than historical accuracy.

He believed that understanding the "Flood" myth, for instance, in terms of spiritual circumstances like chaos or the end of an age, gives it meaning. Campbell also recognized that myth and metaphor derive from inherited adaptive behavior, like a chicken reacting to a hawk's shadow. He believed myths operated on genetic, social, psychological, and spiritual/metaphysical levels. He stated that mythological figures are "controlled and intended statements of certain spiritual principles."

Campbell and Jung

Campbell is widely viewed as a Jungian, despite professing debt to Freud. He frequently cited Carl Jung and drew parallels between myths and Jungian archetypes, particularly Jung's concept of a "collective unconscious" and recurring "archetypes" like crosses, floods, and virgin births.

Critiques of Campbell

Since the "Campbell/Moyers" interviews, Campbell has faced several criticisms:

• Anti-Semitism: Charges from Brendan Gill in the "New York Review of Books."
• Scholarly Accuracy: Mary R. Lefkowitz in "American Scholar" criticized his uneven knowledge of classics and modification of myths to fit his theories.
• Pandering to Self-Development: John Wauck in "National Review" and others noted his alignment with the self-development movement.
• Unsupported Dogma: Robert Segal in "Christian Century" argued Campbell offered complete analyses of few myths and ignored rival theories.

Campbell's writing popularized mythology but was driven by an ideological agenda, sometimes re-writing myths to fit his pattern. Mary Lefkowitz questioned whether minor factual errors mattered if Campbell highlighted the enduring relevance of myths.

Critics like Gill, Lefkowitz, and Wauck argue Campbell's "follow your bliss" catchphrase validated the "unexamined yuppie life." Another criticism is his frequent critique of the Yahweh cult (Judaism), which he saw as less aligned with the true meaning of myth than the Baal cult, despite the Yahweh cult's improvements like ending human sacrifice.

Robert Segal, considered a sympathetic analyst, noted that "Hero With a Thousand Faces" peaked in popularity in the sixties, before the "yuppie" era. Segal listed seven flaws in Campbell's work, including dogmatism and inconsistency, but concluded that Campbell's work is an important introduction to myth, though "not the last word."

Summary and Conclusions

Johnson concludes that his research involved oscillating between Campbell's fragmented presentation of myths and his ideological analysis. He found Campbell to be more of a literary figure than a myth analyst, comparing reading him to reading Jack Kerouac for a fresh, spontaneous approach rather than coherent philosophy. Johnson notes Campbell's vision of a decadent modern world out of touch with its spirit, a view that can lead to a "noble savage" stereotype.

He acknowledges the overlap between Campbell's ideas and New Age personal transformation concepts, justifying Murray Bob's comparison. The "Power of Myth" series exposed many to Campbell's interpretation of myth. Johnson advises reading Campbell's work with a critical spirit, recognizing its value as a thought-provoking introduction to mythology.

Bibliography

• Selected Campbell Works listed include:
• "A Skeleton Key to Finnegan's Wake" (1944)
• "Hero With a Thousand Faces" (1949)
• "The Masks of God: Vol I: Primitive Mythology" (1959)

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the analysis of Joseph Campbell's work, its relationship with the New Age movement, and the role of skepticism in examining mythology and spirituality. The Georgia Skeptics, as represented by this newsletter, appears to adopt a critical but open-minded stance, encouraging scientific inquiry while acknowledging the human need for meaning and the power of myth and metaphor. The editorial stance is one of critical engagement, dissecting popular figures and movements through a rational and skeptical lens, while also recognizing the value of exploring complex ideas like mythology and its cultural impact.

Title: The Rational Enquirer
Issue: Vol. 4, No. 2
Date: November 1990
Publisher: The Skeptics' Newsletter for Western Canada
Country: Canada
Document Type: Magazine Issue

This issue of The Rational Enquirer, published by The Skeptics' Newsletter for Western Canada in November 1990, focuses on critical thinking, skepticism, and the debunking of pseudoscientific claims across various domains.

Articles

TEACHING CRITICAL THINKING WITH NOVA VIDEO: THE BERMUDA TRIANGLE

By Randall Raymond, Georgia Skeptics

This article praises a 1976 PBS NOVA television program about the Bermuda Triangle for its effective and entertaining debunking of the popular myth. Raymond notes that while some NOVA shows can be credulous, this particular installment went to the heart of the matter by investigating disappearance claims, tracing them back to original sources, and presenting evidence against them. The show used clips from a commercial network special and interviews with authors of Bermuda Triangle books to establish claims, then sought to rebut them with original sources and interviews with people on the scene. The article highlights how the show used visual media, such as aerial views of the featureless ocean, to explain disorientation. Raymond recommends the program as a demonstration of how skeptical inquiry can be presented with flair and as a tool to introduce critical thinking to the gullible.

APOCALYPSE WHEN? BACK THEN!

By Mary Anne Long, Georgia Skeptics

This piece reviews the work of James M. Efird, author of "End-Times," who argues that many Christian groups are preoccupied with "end-times" prophecies due to a theological system developed by John Nelson Darby. Efird contends that Darby's literal interpretation of apocalyptic books, based on a flawed translation, misinterprets texts and applies preconceived meanings. Efird believes that apocalyptic writings, which are poetic and symbolic, were directed to contemporary audiences and their prophecies have already been fulfilled. The article explains that apocalyptic writing developed in Hebrew culture, possibly influenced by Zoroastrianism, and became an integral part of Jewish religious life. It declined with the rise of the Christian church in the Greco-Roman world, leading to a loss of understanding and a focus on future events rather than contemporary ones. The symbolism was understood by contemporaries, with beasts representing nations and numbers/colors having specific meanings. Efird concludes that apocalyptic writings, especially in the New Testament, were not intended to predict the end of the world, and attempts to do so are futile speculation.

BOOK REVIEW: Innumeracy: Mathematical Illiteracy and its Consequences

By Keith Parsons, Georgia Skeptics

This review discusses John Allen Paulos's book, "Innumeracy: Mathematical Illiteracy and its Consequences." Parsons explains that Paulos defines innumeracy as ignorance of basic mathematics, which handicaps individuals in a high-tech society, similar to illiteracy. Unlike illiteracy, innumeracy is often flaunted. The article notes that striking coincidences often lead people to believe in phenomena like telepathy or the accuracy of fortune tellers, highlighting an inability to recognize the commonality of such events. Paulos argues that innumeracy, particularly in calculating probabilities, is at the heart of much pseudoscience, citing Wilhelm Fliess's fascination with numbers 23 and 28 as an example. The review praises Paulos for replacing dry equations with clear explanations and interesting applications, and for his insightful chapter on pseudoscience. The book's lesson is that simple ignorance has a profound influence on human life.

QI GONG

By Dale Beyerstein, British Columbia Skeptics

Beyerstein addresses the accusation that skeptics are closed-minded by examining the lengths they go to test paranormal claims. He discusses the resurgence of Qi Gong in China, a traditional technique involving breathing exercises, and its modern New Age revival. Beyerstein contrasts Qi Gong's claims of miraculous cures with Western medicine, noting that while Qi Gong promises extraordinary results (cures for cancer, AIDS, extended life, altering substances remotely), its efficacy is questionable. He recounts a 1988 CSICOP test of a Qi Gong master in Beijing using a double-blind protocol, which showed the master's "powers" were uncoordinated with actual qi transmission and likely relied on the placebo effect. When Dr. Yan Xin, a renowned Qi Gong master, toured the U.S., the BC Skeptics contacted Professor Wu Xutian, who was arranging the tour. Wu declined a "low level" test, citing political reasons and claiming such tests were popular in China years ago, a claim Beyerstein refutes. The article suggests that Yan Xin's claims and the scientific establishment's embrace of them in China may lead to embarrassment, similar to past cases involving Uri Geller, until Yan Xin loses political favor.

NCAHF POSITION PAPER ON ACUPUNCTURE

This section presents a summary of a position paper approved by the National Council Against Health Fraud (NCAHF) Board of Directors after extensive review. The paper addresses acupuncture's theory, practice, current use, scientific status, training, hazards, and legal status. The NCAHF's findings state that acupuncture is an unproven modality based on primitive and fanciful concepts unrelated to scientific knowledge. Research over the past twenty years has failed to demonstrate its effectiveness against any disease. Perceived effects are attributed to psychological mechanisms like expectation and suggestion. The NCAHF recommends restricting acupuncture to research settings, that insurance companies not be required to cover it, and that licensure of lay acupuncturists be phased out. This information was reprinted from the NCAHF Newsletter, Vol. 14, No. 2, March/April 1991.

Recurring Themes and Editorial Stance

The overarching theme of this issue is the promotion of critical thinking and skepticism in the face of pseudoscientific claims and popular myths. The articles consistently advocate for evidence-based reasoning, rigorous testing, and a cautious approach to extraordinary claims, whether they relate to paranormal phenomena like the Bermuda Triangle, interpretations of religious texts, or alternative health practices like Qi Gong and acupuncture. The publication clearly aligns with a skeptical viewpoint, aiming to educate readers on how to evaluate information critically and to debunk unsubstantiated beliefs.