the world which we set out to investigate," and, what is more, "... the problem of the nature of the world without regard to our percipient mental apparatus is an empty abstraction, devoid of practical interest."²¹ This is the world of the quantum mechanician, just as depicted in Figure 1. This was in Freud's time a scientific weltanschauung of the future, but until then had appeared mainly in the avant-garde guise of its mystical and religious precursors. These Freud rejected vehemently: "No, our science is no illusion. But an illusion it would be to suppose that what science cannot give us we can get elsewhere."²²

     In fact such zeal is incompatible with the ideals of science, from which any data and any conceivable way of parsing them are excluded only at the peril of the entire enterprise. But such zeal was among Freud's shortcomings and showed itself more than once—especially when he confronted the mystical borderlands of his field. In Civilization and its Discontents, after refusing to accept Rolland's assessment of oceanic feelings, Freud ends his first chapter with the following commentary upon another friend,

... whose insatiable craving for knowledge has led him to make the most unusual experiments and has ended by giving him encyclopaedic knowledge, [and who] has assured me that through the practices of Yoga ... one can in fact invoke new sensations and coenaesthesias in oneself, which he regards as regressions to primordial states of mind which have long ago been overlaid. He sees in them a physiologic basis, as it were, of much of the wisdom of mysticism. It would not be hard to find connections here with a number of obscure modifications of mental life, such as trances and ecstasies. But I am moved to exclaim in the words of Schiller's diver: —

     '... Es freue sich,
     Wer da atmet im rosigten Licht.'
['Let him rejoice who breathes up here in the roseate light!' Schiller, Der Taucher'.]²³

To paraphrase, if bluntly: "I don't know anything that my theory can't explain, and I'm glad I don't." This is devotion, most certainly; but is it really science? In a manner of speaking, yes. The theoreti-