Consulting Spirits: A Bibliography (Bibliographies and Indexes in Religious Studies)

Consulting Spirits

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Consulting Spirits A BIBLIOGRAPHY JOEL BJORLING

Bibliographies and Indexes in Religious Studies, Number 46

GREENWOOD PRESS Westport, Connecticut • London

Library of Congress Cataloging-in-Publication Data Bjorling, Joel, 1952Consulting spirits : a bibliography / Joel Bjorling. p. cm.—(Bibliographies and indexes in religious studies, ISSN 0742-6836 ; no. 46) Includes bibliographical references and index. ISBN 0-313-30284-7 (alk. paper) 1. Spiritualism—Bibliography. I. Title. II. Series. Z6878.S8B58 1998 [BF1261.2] 016.1339—dc21 97-53107 British Library Cataloguing in Publication Data is available. Copyright © 1998 by Joel Bjorling All rights reserved. No portion of this book may be reproduced, by any process or technique, without the express written consent of the publisher. Library of Congress Catalog Card Number: 97-53107 ISBN: 0-313-30284-7 ISSN: 0742-6836 First published in 1998 Greenwood Press, 88 Post Road West, Westport, CT 06881 An imprint of Greenwood Publishing Group, Inc. Printed in the United States of America

The paper used in this book complies with the Permanent Paper Standard issued by the National Information Standards Organization (Z39.48-1984). 10

9 8 7 6 5 4 3 2 1

Dedication This book is lovingly dedicated to the memories of Maurice Bjorling, my father, and Melanie Spalla. It is also dedicated to a special friend, Katherine Noble.

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Contents Preface

IX

Chapter 1

Early Spirit Contact

1

Chapter 2

Spirits and Magic

13

Chapter 3

The Religion ofSpirits: The Emergence ofSpiritualism

25

Chapter 4

Investigating Spirits

65

Chapter 5

Spirit Contact in Voodoo and Santeria

105

Chapter 6

Spirit Contact in China, Japan and Korea

127

Chapter 7

Spirits and Their Critics

143

Chapter 8

Contemporary Spirit Contact

169

Author Index

197

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Preface Countless persons are enthralled by the irresistible lure of the "beyond." They are not only concerned with the prospect of life beyond physical death but with the alleged wisdom and guidance that they can receive from beings in the spirit realm. Such may seem incomprehensible in a scientific age, but thousands consult "psychic" telephone services as the Psychic Friends Network, Psychic Companion Network, or Psychic Hotline. In addition, psychics practice in most every city. Trance channelers as Ramtha and Lazaris have enjoyed widespread and enthusiastic followings. Many claim to have received guidancefromangels. Police departments engage "psychic detectives" to investigate unsolved crimes. Why do people think that spirits can help them? We have an innate attraction to the strange and mysterious. However, for those who are willing to go beyond mere curiousity, spirits—whether they are perceived to be angels, devas, daemons, guides, or orishas—are believed to have a perspective on life and events which transcends the limitations of the here and now. Thus, if such information can be accessed, it can significantly improve our personal lives, gain an edge in the financial markets (over more limited, risky statistical methods), and help us discover our true "soul mate." The purpose of this book is not to prove or disprove whether spirits exist, if we can contact them, nor does it seek to determine the validity of their alleged revelations. Rather, it is a reference book that lists literature on the role of consulting spirits in culture and society. It comprises books, articles, dissertations, and reference works. Topics covered are early spirit contacts (through shamans and oracles); spirits and magic; the emergence of Spiritualism; investigation of spirits (psychical research); spirit contacts in Africa, Latin America, and Asia; critics of spirit contact (evangelical Christians, philosophers, and professional magicians), and contemporary spirit consultation (ouija boards, trance channeling, psychics and psychic services, psychic detectives, and popular works).

X

Preface

Each chapter begins with an introductory essay which outlines the topics discussed. Also, each chapter contains a "Guide to References" which lists works ofparticular interest to the researcher. These works are cross-referenced with the text. The book concludes with an Author Index. Works are in the English language. No audio visual works are included. If a work has been previously pubhshed, the prior date of pubUcation is indicated in parentheses.

Chapter 1

Early Spirit Contact There are few, if any, cultiures or societies that do not have some concept of gods or spirits. They may call them ghosts, ancestors, guardians, or devas, but the basic premise is the same-entities exist beyond the material world which help or hinder humankind. Early man was largely concerned with attaining and maintaining the mundane needs of life. Durant states that according to the Abipone Indians Our grandfathers and great-grandfathers were wont to contemplate the earth alone, solicitious only to see whether the plain afford grass and water for their horses. They never troubled themselves about what went on in the heavens....1 However, in the wind and storms, humankind began to surmise that powerful forces existed in nature, some of which were constructive, while others were destructive. He began to personalize them and gave them names and personalities. Ehirant quotes Lucretius that fear, especially the fear of death, was "the first mother of the gods."2 Noss stated that there is evidence of religiosity among the Neanderthals as early as 25,000 to 100,000 years ago. This was indicated by food offerings and flint implements that were found in graves which were to accompany the dead into the afterlife.3 The belief in an afterlife, as well as in spirits, constituted a world-view called animism. It was derived from the Latin anima meaning "breath" or "soul." Animism likely dates to the Paleolithic Age. It presumed that a soul or spirit, a nonmaterial element, existed in every object, including those which were inanimate. In humans, the soul was capable of surviving death. In addition to the incarnate spirit, there were various levels, or hierarchies, of spirit entities.4 Probably the earliest spirits were nature spirits. They were not just "souls" of trees, plants, or streams, but they were beheved to be actual entities, or deities. For example, there were female tree spirits called dyads. Elementals were nature

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spirits which included gnomes (earth), sylphs (air), undines (water), and lucifugum (meaning "fly-by-night"). A succubus, an evil, female, sexual spirit, is a form of elemental.5 Primitive peoples beheved that spirits were a source of help in the midst of life's difficulties. About 15,000 B.C., there were indications that Upper Paleolithic peoples made offerings to the powers of nature. In Mesolithic times, W.H. McNeill observed that a seed was allowed to fall to the ground during harvest to assure a bountiful crop the following year. "Perhaps the idea was connected with the concepts of the spirit in the grain, propitiation of that spirit, and the reward that befitted a pious harvester who left part of the precious seed behind."6 The spirits of the dead were powerful. A person who was strong and ingenious in life was beheved to be equally mighty after death.7 A spirit could be contacted through a shaman or by divination. Shamans were common in Cro-Magnon civilization. In a cavern in Trois Freres, there is a mural of a masked man, with a long beard and human feet, who is arrayed with reindeer antlers, bear's ears, and the tail of a horse.8 A shaman had "a gift of ecstasy through which (he) mediate(d) the commands and personalities of the spirit world." One became a shaman through meditation and austere practices, or as a result of a vision. In West Africa, shamans underwent intense training in cult-houses which are secludedfromthe world. "Ultimately, they emerge(d) as personalities transformed, bearing new names, and (were) imbued with authority to speak of the spirit-worldfromwhich they have...returned." Shamans are also found in Siberia, Greenland, and among the North American Eskimos.9 Divination is a means of contacting spirits through the use of objects. A diviner casts shells or seeds, inspects the entrails or bones of animals, observes the flights of birds, the sounds of thunder, or analyzes dreams, visions, or even comets. Closely associated to divination is the concept of mana, which is the power to make things happen. That power may be invested in a particular object. Also, a spirit may give an object its power, for example, a bone that belonged to a dead person.10 A particular kind of divination is necromancy (See Chapter 2). It dates to ancient Persia, Greece, and Rome and was practiced by magicians, sorcerers, and witches. "The spirits are sought because they, without physical bodies, are no longer limited by the earthly plane." Thus, they are beheved to possess information about the past and future which are inaccessible to humans.11 In many cases, persons must prepare themselves to receive messages from spirits. Such preparations include fasting, sweat baths, ritual washing (including foot washing), anointing with oil, the laying on of hands, or prayer. A worshipper may use a ritual object (i.e., a rosary) or a prayer wheel to initiate contact with a deity. Preparations also involved certain kinds of dress. The body was painted, ritual masks were used, and robes, caps, or shawls were worn. It was also customary to remove shoes before entering a sacred place.12

Early Spirit Contact

3

ORACLES In the ancient world, the oracles were a popular means by which people received messagesfrombeyond. An oracle was a temple which was presided over by priests and priestesses. One of the oldest oracles was at Dodona in Greece which dated to the Third Millenium B.C. There was an oracle of Apollo which existed in the Mycenean period and an Egyptian oracle of Zeus Ammon in the oasis of Siwah (or Siwa).13 One of the most prominent oracles was at Delphi. Tradition states that the oracle at Delphi was built over a natural chasm from which emitted a gas which caused the priestess to enter a trance. The Delphic oracle was "the prime centre for the worship of Apollo." An inscription at the entrance admonished the following: helpfriends,avoid injustice, honor forethought, praise virtue, return favours, guard property, fulfill your capacity, and be kind to all.14 At the oracle, the inquirer posed questions to the priest who conveyed them to the priestess. The priestesses were called "pythia" and three "pythiai" held office at the same time. The term "pythia" may have been derivedfromthe legendary python that was killed at the site by Apollo. The priestess sat on a tripod, wore a dress that flowed to her ankles, and a veil that covered the back of her head. She sat with a laurel twig in her left hand and a bowl in her right. The purpose of the bowl is uncertain, though it may have contained a libation for a god, a substance whose fumes caused ecstasy, or it may have contained water to create a mirrored hypnotic effect.15 The priestess' response was interpreted by the priest, either in writing or in hexameters.16 Various questions were asked at the oracles. Among them: God. Good Fortune. The people of Corcyra communicate to Zeus Naos and Dione their desire to know which god or hero they should invoke and honour with sacrifice to ensure the blessings of concord. Would it be good and profitable for me to purchase for myself the house in town and the plot of ground? Agis asked Zeus Naos and Dione about the blankets and pillows which...(were) lost. Could they have been taken by an outside burglar?17 Durant states that oracles were also delivered by Sibyls. From Erythrae, the Sibyl Herophiha wandered through Greece to Cumae in Italy. She was one of the most famous Sibyls and was said to have lived over 1000 years.18

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NOTES 1. Will Durant, The Story of Civilization: Our Oriental Heritage, Vol. 1, New York: Simon and Schuster, 1954, pp.56-57. 2. Ibid.,p.57. 3. John B. Noss, Man's Religions, New York. Macmillan Publishing Co., 1949, 1974, p.4. 4. Edward B. Tylor, Primitive Culture, Vol. 1, London: John Murray; New York: G.P. Putnam's Sons, 1920, p.426. 5. Alan G. Heftier "Elemental" (the Internet),<www.webcom.com/myth/article/ e/elementals.html> 6. Noss, op.cit, p.7. 7. Durant,op.cit,p.63. 8. Noss,op.cit,p.5. 9. Ninian Smart, The Religious Experience of Mankind, New York: Charles Scribner's Sons, 1969,1984, p.36. 10. Melville J. Herskovits, Cultural Anthropology, New York: Alfred A. Knopf, 1955,p.218. 11. Hefner, op.cit. 12. Ina Corinne Brown, Understanding Other Cultures, Englewood Cliffs, NJ: Prentice-Hall, 1963, p. 129. 13. John Ferguson, Among the Gods, London and New York: Routledge, 1989, p.86. 14. Ibid.,pp.76-77. 15. Ibid.,p.72. 16. Ibid.,p.73. 17. Ibid., pp.69-70. 18. Will Durant, The Story of Civilization: The Life of Greece, VoL 2, New York: Simon and Schuster, 1939, 1966, p. 197.

GUIDE TO RESOURCES The origin of the belief in gods and spirits can be found in works as Primitive Culture by Edward Tylor (33), Medicine, Magic, and Religion by William H.R. Rivers (29), Understanding Other Cultures by Ina Corinne Brown (4), Man's Religions by John Noss (25), The Religious Experience of Mankind by Ninian Smart (30), The Heathen: Primitive Man and His Religions by William W. Howells (15), The "Soul" of the Primitive by Lucien Levy-Bruhl (19), and The Origin of Primitive Superstitions by Rushton M. Dorman (6). There are various writings that concern divination, "Divination--A New Perspective" by Omar Khayyam Moore (23), "Divination and Its Social Concerns" by George K. Park (26), and "Marvels and Divination in Ancient Italy" by Raymond Bloch (39).

Early Spirit Contact

5

Writings on the Greek oracles include Among the Gods by John Ferguson (50), Prolegomena to the Study of Greek Religion by Jane E. Harrison (56), Psyche: The Cult of Souls and Belief in Immortality Among the Greeks by Edwin Rohde (80), The Oracles of Zeus: Dodona, Olympia, Ammon by Herbert W. Parke (73) and Sibyls and Seers: A Survey of Some Ancient Theories of Revelation and Inspiration by Edwyn R. Bevan (38). Works relating specifically to the oracles at Delphi are The Delphic Oracle by Herbert W. Parke and Donald E. W. Wormell (76), "Anthropology and Spirit Possession of the Pythia at Delphi" by L. Maurizio (65), and The Delphic Oracle: Its Early History, Influence, and Fall by T. Dempsey (45). Siwa, the Oasis ofJupiter-Ammon by Charles D. Belgrave (37) concerns the oracle at Siwa in Egypt.

PRIMITIVE SPIRITS AND DIVINATION 1. Benedict, R.F. "The Concept of the Guardian Spirits in North America," Memoirs of the American Museum of Natural History, 29(1923). 2. Boas, Franz. The Mind of Primitive Man. New York: Collier Books, (1888), 1963, 254pp. 3. Bourke, John G. Scatalogic Rites of All Nations. A Dissertation Upon the Employment ofExcrementious Remedial Agents in Religion, Therapeutics, Divination, Witchcraft, Love-Philters, etc. Washington, DC: W.H. Lowdermilk, 1891,496pp. 4. Brown, Ina Corinne. Understanding Other Cultures. Englewood Cliffs, NJ: Prentice-Hall, 1963. 5. DeWaal Malefijt, Annemarie. Religion and Culture: An Introduction to the Anthropology of Religion. New York: Macmillan Publishing Co., 1968,407pp. 6. Dorman, Rushton M. The Origin ofPrimitive Superstitions. Philadelphia: J.B. Lippincott, 1881,398pp. 7. Durant, Will. The Story of Civilization. New York: Simon and Schuster, Vol. 1, Our Oriental Heritage, 1963; Vol. 2, The Life of Greece, 1966. 8. Ehrenwald, Jan. From Medicine Man to Freud. New York: Dell Publishing, 1956. 9. Evans-Pritchard, Edward E. Theories of Primitive Religion. Oxford: Clarendon Press, 1965,132pp.

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10. Frankfort, Henri, HA. Frankfort, J. A. Wilson, and Thorkild Jacobsen. Before Philosophy: The Intellectual Adventure of Ancient Man. Baltimore: Penguin Books, 1949. 11. Frazier, James G. The Golden Bough, A Study in Magic and Religion. 12 vols. London: Macmillan Publishing Co., 1925-1930. 12. . "On Certain Burial Customs as Illustrative of the Primitive Theory of the Soul," Journal of the Anthropologic Institute of Great Britain and Ireland, London, 15(1886). 13. Herskovits, Melville J. Cultural Anthropology. New York: Alfred A. Knopf, 1955,569pp. 14. Hopkins, Edward W. The History of Religions. New York: Macmillan Publishing Co., 1926,624pp. 15. Howells, William W. The Heathen: Primitive Man and His Religions. Garden City, NY: Doubleday, 1948, 306pp. 16. James, E.O. Prehistoric Religion. New York: Barnes and Noble, 1957. 17. Jensen, Adolf A. Myth and Cult Among Primitive Peoples. Translated by Marianna Tax Choldin and Wolfgang Weissleder. Chicago: University of Chicago Press, 1963. 18. Levy, G. Rachel. Religious Conceptions of the Stone Age. New York: Harper Torchbooks, 1963. 19. Levy-Bruhl, Lucien. The "Soul" of the Primitive. Translated by Lilian A. Clare. New York: Macmillan Publishing Co., 1928, 351pp. 20. . Primitives and the Supernatural Translated by Lilian A. Clare. New York: Haskell House, 1973,405pp. 21. Lowrie, Robert Harry. Primitive Religion. New York: Liveright, 1970, 388pp. 22. Marrett, R.R. The Threshold of Religion. (Reprint of 1909 edition). New York: AMS Press, 1979, 223pp. 23. Moore, Omar Khayyam. "Divination—A New Perspective," American Anthropologist, 59(1957), 69-74.

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24. Norbeck, Edward. Religion in Primitive Society. New York: Harper and Brothers, 1961. 25. Noss, John B. Man's Religions. New York:Macmillan Publishing Co., 1949, 1974. 26. Park, George K. "Divination and Its Social Concern," Journal of the Royal Anthropological Institute of Great Britain and Ireland, 93(1963), 195-209. 27. Park, Willard Z. Shamanism in Western North America. Evanston, IL: Northwestern University Press, 1938. 28. Radin, Paul. Primitive Religion: Its Nature and Origin. New York: Dover Publications, 1937, 1957, 322pp. 29. Rivers, William H.R. Medicine, Magic, and Religion. New York: AMS Press, 1979, 146pp. 30. Smart, Ninian. The Religious Experience of Mankind. New York: Charles Scribner's Sons, 1969, 1984. 31. Steadman, LB., and CT. Palymer. "Visiting Dead Ancestors: Shamans as Interpreters of Religious Tradition," Zygon, 29(June 1994), 173-189. 32. Swanson, Guy A. The Birth of the Gods: The Origin of Primitive Beliefs. Ann Arbor, MI: University of Michigan Press, 1964. 33. Tylor, Edward. Primitive Culture. (Repring of 1871 edition). 2 vols. New York: Gordon Press, Vol. 1, The Origins of Culture; Vol. 2, Religion in Primitive Culture, 1974. 34. Wallis, Wilson D. Religion in Primitive Society. New York: F.S. Crofts and Co., 1939.

ORACLES 35. Alexander, Paul J. The Oracle at Baalbek: The Tiburtine Sibyl in Greek Dress. Washington: Dumbarton Oaks Center for Byzantine Studies, 1967, 151pp. 36. Beard, M. "Cicero and Divination: The Formation of a Latin Discourse," Journal of Roman Studies, 76(1986), 33-46.

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37. Belgrave, Charles D. Siwa, The Oasis ofJupiter-Ammon. London: John Lane, 1923,275pp. 38. Bevan, Edwyn R. Sibyls and Seers: A Survey of Some Ancient Theories of Revelation and Inspiration. (Reprint of 1928 edition). Norwood, PA: Norwood Editions, 1977, 189pp. 39. Bloch, Raymond. "Marvels and Divination in Ancient Italy," Diogenes, No. 16(1956), 39-58. 40. Brown, T.S. "Aristodicus of Cyme and the Branchidae," American Journal of Philology, 99(Spring 1978), 64-78. 41. Burkert, Walter. Greek Religion. Translated by John Rafifan. Cambridge, MA: Harvard University Press, 1985. 42. Burriss, Eli Edward. Taboo, Magic, Spirits: A Study of Primitive Elements in Roman Religion. Westport, CT: Greenwood Press, 1972, 250pp. 43. Connor, W.R. "Seized by the Nymphs: Nympholepsy and Symbolic Expression in Classical Greece," Classical Antiquity, 7(October 1988), 155-189. 44. Dawson, Christopher H. The Age of the Gods: A Study of the Origins of Culture in Prehistoric Europe and the Ancient East. London: J. Murray, 1928, 446pp. 45. Dempsey, T. The Delphic Oracle; Its History, Influence, and Fall. New York.B.Blom, 1972, 199pp. 46. Dodds, E.R. The Greeks and the Irrational. Boston: Beacon Press, 1957. 47. Dronke, Peter. Hermes and the Sibyls: Continuation and Creation. New York: Cambridge University Press, 1990, 38pp. 48. Dyer, Thomas H. Ancient Athens. London: Bell and Daldy, 1873, 553p. 49. Fakry, Ahmed. Siwa Oasis. Cairo, Egypt: American University in Cairo Press, 1990,214pp. 50. Ferguson, John. Among the Gods. London and New York: Routledge, 1989, 249pp. 51. Flaceliere, Robert. Greek Oracles. Translated by Douglas Garman. New

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York: W.W. Norton, (1965), 1966, 92pp. 52. Fontenrose, Joseph E. The Delphic Oracle. Berkeley: University of California Press, 1978,476pp. 53. Grant, Michael, and John Hazel. Gods and Mortals in Classical Mythology. Springfield, MA: Merriam, 1973. 54. Gregory, T.E. "Julian and the Last Oracle at Delphi," Greek, Roman, and Byzantine Studies, 24(Winter 1983), 355-366; Discussion, 26(Summer 1985), 207-210. 55. Halliday, William R. Greek Divination: A Study of Its Methods and Principles. (Reprint of 1913 edition). Chicago: Argonaut, 1967, 309pp. 56. Harrison, Jane E. Prolegomena to the Study of Greek Religion. Princeton, NJ: Princeton University Press, 1991,682pp. 57. Heara, John, and Martin Pentecost. Etruscan Oracle. Toronto: Kakabeka Publishing Co., 1974, 160pp. 58. Hodge, A.T. "The Mystery of Apollo's E at Delphi," American Journal of Archaeology, 85(January 1981), 83-84; Discussion, 88(April 1984), 231-232. 59. Holladay, A. J. "The Forethought of Themistocles," Journal ofHellenistic Studies, 107(1987), 182-187. 60. Kinter, William L., and Joseph R. Keller. The Sibyl: Prophetess of Antiquity and Medieval Fay. Philadelphia: Dorrance, 1967, 102pp. 61. Kraemer, R.S. "Ecstasy and Possession: The Attraction of Women in the Cult ofDionysus," Harvard Theological Review, 72(January/April 1979), 55-80. 62. Kupersmith, W. "Swift's Aeolists and the Delphic Oracle," Modern Philology, 89(November 1984), 190-194. 63. Lloyd-Jones, H. "Delphic Oracle," Greece and Rome, 23(Apnl 1976), 60-73. 64. Marinatos, N. "Thucydides and Oracles," Jowrwa/ ofHellenistic Studies, 101(1981), 138-140. 65. Maurizio, L. "Anthropology and Spirit Possession: A Reconsideration of the Pythia's Role at Delphi," Journal ofHellenistic Studies, 115(1995), 69-86.

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66. Melas, Evi. Temples and Sanctuaries of Ancient Greece. London: Thames and Hudson, 1973,216pp. 67. Nilsson, Martin P. Greek Folk Religion. New York: Harper Torchbooks, 1961. 68. . A History of Greek Religion. Translated by F.J. Fielden. Oxford: Clarendon Press, 1949. 69. Oost, S.I. "Thucydides and the Irrational: Sundry Passages," Classical Phililogy, 70(July 1975), 186-196. 70. Parke, Herbert W. "Croesus and Delphi," Greek, Roman, and Byzantine Studies, 25(Autumn 1984), 209-232. 71.

. Greek Oracles. London: Hutchison, 1964, 160pp.

72. 457pp.

. A History of the Delphic Oracle. Oxford: B. Blackwell, 1939,

73. . The Oracles of Zeus: Dodona, Olympia, Ammon. Cambridge, MA: Harvard University Press, 1967, 294pp. 74. . Sibyls and Sibylline Prophecy in Classical Antiquity. Edited by B.C. McGing. London and New York: Routledge, 1988, 236pp. 75. . "The Temple of Apollo at Didyma: The Building of Its Foundation," Journal of Hellenistic Studies, 106(1986), 121-131. 76. Parke, Herbert W., and Donald E.W. Wormell. The Delphic Oracle. (Revised edition of A History of the Delphic Oracle). 2 vols. Osford: B. Blackwell, Vol. 1, The History, Vol. 2, The Oracular Responses, 1956. 77. Pitt-Keithley, Fiona. Journey to the Underworld. London: Chatto and Windur, 1988,226pp. 78. Potter, D.S. Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle. Oxford: Clarendon Press; New York: Oxford University Press, 1990, 443pp. 79. Robertson, N. "The True Meaning of the 'Wooden Wall,'" Classical Phililogy, 82(January 1987), 1-20.

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80. Rohde, Edwin. Psyche: The Cult of Souls and Belief in Immortality Among the Greeks. Translated by W.B. Hillis. Freeport, NY: Books for Libraries Press, (1920), 1972,626pp. 81. Roman Augury and Etruscan Divination. New York: Arno Press, 1975. 82. Schacter, A. "A Consultation of Traphonios," American Journal of Phililogy, 105(Fall 1984), 258-270. 83. Schibli, A. "Xenocrates' Daemon and the Irrational Soul," Classical Quarterly, 43(1993), 143-163. 84. Scholfield, M. "Cicero for and Against Divination," Journal of Roman Studies, 76(1986), 47-65. 85. The Sibylline Oracles. (Reprint of 1899 edition). Translated by Milton S. Terry. New York: AMS Press, 1973,292pp. 86. Stewart, R. "The Oracular ei" Greek, Roman, and Byzantine Studies, 26(Spring 1985), 67-73. 87. West,M.L. "Hesiod's Titan," Journal ofHellenistic Studies, 105(1985), 174175.

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Chapter 2

Spirits and Magic The belief in and the practice of magic (also spelled "magick") has existed from time immemorial. It is derivedfromthe word magnus and referred to magi who were wise ones that learned to harness the forces of nature.1 It began as folk practices in primitive cultures and reached a summit in ancient Egypt. Magical gems were used in Egypt to heal, to bless, and to curse. The earliest magical papyri date to the first century B.C. and they were especially abundant in the fourth andfifthcenturies.2 Two popular occult systems, Theosophy and Rosicrucianism, trace their roots to ancient Egypt. One does not have to invoke spirits to perform magic, but spirits have played a part in magical rituals. As mentioned in Chapter 1, necromancy was a form of divination (mantia) that conjured spirits of the dead (nekroi). Spirits were beheved to possess wisdom that was unavailable to humans through natural perception. However, since the existence of spirits seemed irrational, necromancy became associated with demons. Therefore, since the dead could not return to life, the spirits were, in fact, demons impersonating them.3 The activities of necromancers included baptizing images, fumigating the head of a dead person, adjuring one demon by the name of a higher demon, using the names of angels with those of demons, and casting salt into fire. They often genuflected in the demon's presence and promised devotion and obedience. Necromancers frequently dressed in white and black garments in honor of the demons. The purpose of necromancy was to affect other people's minds and will (e.g., to gain their favor, to make them fall in love, to induce them to commit a certain deed), to create illusions (i.e., of raising the dead), and to discern secret things in the past, present, or future (i.e.,findinglost or stolen objects, discerning the whereabouts of a friend, finding a thief or a killer). Necromancy involved magic circles, conjurations, and sacrifices. The circles were traced on thefloorwith a sword or a knife, or they were inscribed on parchments or cloth. The circle contained occult symbols and magic words.

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A prominent school of spirit magic is Enochian Magic which was devised by Dr. John Dee, a mathematician and astrologer, who served in the court of Queen Elizabeth in the sixteenth century. He was born in England during the reign of Henry VIII. He attended Cambridge University. His work Monas Hieroglyphica (147) was a treatise on the "ultimate occult symbol" which was based on mathematical proportions.4 Dee's first effort at angel magic was in December 1581. He was dissatisfied with his studies and decided to pray "to the giver of wisdom and all good things, to send me such wisdom, as I might know the natures of his creatures; and also enjoy (the) means to use them to his honor and glory." As a result of his prayers, he communed with "God's holy angels."5 Dee used the Kabbalah, a Hebrew-based mystical system based on an esoteric interpretation of the Old Testament and the Hebrew alphabet, in his angelic communication. According to the Kabbalah, angels were assigned throughout the universe and represented the names and powers of God.6 Dee contacted the angels with the assistance of Edward Kelley. They used a "showstone," an egg-shaped globe made of rock crystal and a small, polished black-obsidian mirror. Kelley peered into, or scryed, the stone, and Dee recorded his impressions in a notebook. A frequent spirit who appeared was that of a young girl named Madimi, who served as a spirit guide. Only Kelley could see her, and Dee's knowledge of her was through Kelley's descriptions.7 The spirits asked Dee and Kelley to make various kinds of magical instruments, including a ring, lamen, engraved table, and sigils. They were used as a symbolic framework for their scrying rituals. A major instrument was the Sigillum Aemeth, a wax pentacle inscribed with angelic (Enochian) letters and names of power. The name "Enochian" was taken from the Biblical character Enoch, who was mysteriously taken from the earth by God. The Book of Enoch is a non-canonical book of the Old Testament which describes the nature and activities of angels. Enochian was a language that angels spoke and wrote before the creation of humankind. Adam used it before the fall, but afterwards he lost it.8 Kelley copied the Enochian alphabet with the angel's supervision. He "saw" the letters as he scryed the showstone. If he could not make out a letter, it appeared on the paper and he traced over it, after which the original letter disappeared. The angels conveyed the language "by means of magic squares made up of rows and columns of Enochian letters from which words are extracted." They are known as the "Enochian Keys."9 It has often been considered dangerous to practice Enochian magic. Gerald Schueler, author of Enochian Magic: A Practical Manual (170), stated that the best-known danger associated with it is using the Enochian alphabet. He observed that "if you write out the name of a deity using the Angelic letters, and speak the name aloud but once, you could be visited by that deity in one form or another." Knowing a deity's name creates a "psychomagnetic link" between the magician and the deity. Thus, when speaking its name, a special banishing ritual is necessary to sever the link with the deity. Knowledge, they say, is perhaps the best protection in

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performing Enochian magic.10 Necronomicon(\64) is a book which may have been influenced by Enochian magic and philosophy. It was also entitled Al Azif or The Book of the Arab. "Azif' is an Arabic word referring to nocturnal insects, but it can also mean "howling demons." The word "Necronomicon" means "Book of Dead Names" or "the book of the customs of the dead."11 Necronomicon was allegedly written in Damascus in 730 A.D. by Abdul Alhazred. He was called "The Mad Arab," though the word "mad" does not indicate insanity, but that he was "djinn possessed" (majnun).12 The content of Necronomicon is allegedly antedeluvian. It states that before the advent of the human species, other beings, called "Old Ones," inhabited the Earth. They camefrom"other spheres" or "beyond the spheres." Alhazred claimed to have contacted them, and they "warned of terrible powers (which were) waiting to return (and) re-claim the Earth." The Old Ones were superhuman and extrahuman and passed forbidden knowledge to humankind.13 John Dee translated the Necronomicon into English. From it, he learned the Enochian language and the Enochian Keys.14 Antiquated copies of Necronomicon are difficult to find. Between 1933 and 1938, the few known copies disappeared, but an official from the German government collected some existing copies. Some were stolenfromthe British Museum, and a Latin translation by the Dominican monk Wormius was deletedfromits catalogue and was moved to an underground repository in Wales.15 L.K. Barnes, editor of Magickal Childe magazine, James Wasserman, and one B.A.K. published an edition of Necronomicon in 1977.16 It was edited by Simon, a former monk, who was allegedly under the constant surveillance of the Ancient Ones "who were looking for a means to enter this world."17 The book was said to contain the "formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the Abyss, and Outer Space, of the human psyche."18

NOTES 1. Hans Holzer, Pagans and Witches, New York: Manor Books, 1978, p. 129. 2. Richard Kieckhefer, Magic in the Middle Ages, New York: Cambridge University Press, 1990, p.20. 3. Ibid.,p.l52. 4. Donald Tyson, Ritual Magic: What It Is and How to Do It, St. Paul, MN: Llewellyn Publications, 1992, p. 133. 5. Peter French, John Dee: The World of an Elizabethan Magus, New York: Dorset Press, 1972, p. 110. 6. Ibid. 7. Ibid,p.111. 8. Tyson, op.cit, p. 138. 9. Ibid,p. 140.

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10. Ibid.,pp.l40-142. 11. Gerald and Betty Schueler, The Truth About Enochian Magick, St. Paul, MN: Llewellyn Publications, 1989, pp.24-25. 12. Colin Low, "The Necronomicon Anti-FAQ," (the Internet) p.2. 13. Ibid.,p.5, 14. Ibid.,p.4,7. 15. Ibid.,p.5. 16. Introduction, Necronomicon, edited by Simon, New York: Avon Books, 1977, p.viii. 17. Ibid. 18. Ibid.,p.xv.

GUIDE TO REFERENCES To get a clear understanding of spirit magic, it is important to examine the general history and background of magic. Pertinent works include A History of Magic by Richard Cavendish (100), The Magic Makers: Magic and Sorcery Through the Ages by David Carroll (98), The History of Magic and Experimental Science and "Some Medieval Conceptions of Magic" by Lynn Thorndike (132/134), Spiritual and Demonic Magic: From Ficino to Campanella by Daniel P. Walker (187), Magic: The Western Tradition by Francis King (116), and The Magus by Francis Barrett (91). Much early information on Enochian magic is found in the book A True and Faithful Relation of What Passedfor Many Yeers between Dr. John Dee and Some Spirits (149) which was published in London in 1659. Another book The Enochian Evocation ofDr. John Dee, edited by by Geoffrey James, (150) was a compendium of Dee's magical writings. There are a number of biographical works about Dr. John Dee. Beside A True and Faithful Relation, another primary source is Autobiographical Tracts of Dr. John Dee, Worden of the College of Manchester (146). Secondary sources include John Dee: The World of an Elizabethean Magus by Peter French (151), John Dee: Scientist, Geographer, Astrologer, and Secret Agent to Elizabeth I by Richard Deacon (145), "John Dee Studied as an English Neo-Platonist" by I.R.F. Calder (140), "Visitors to Mortlake: The Life and Misfortunes of John Dee" by Meyrick Carr£ (141), and "The Devil's Looking-Glass: The Magical Speculum of Dr. John Dee" by Hugh Tait (180). Two works have been published about Dee's collection of books and manuscripts, "BooksfromJohn Dee's Library" by W.R.B. Prideaux (167), and Manuscripts Formerly Owned by Dr. John Dee with Preface and Identification, Supplement to the Bibliographical Society's Transactions by Montague R. James (153). Dee used skrying as a method of contacting angels. Books on skrying and

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crystalgazing include Crystalgazing: A Study in the History, Distribution, Theory and Practice of Skrying by Theodore Besterman (92), and How to Make and Use a Magic Mirror by Donald Tyson (181). Some significant, contemporary works on Enochian magic are by Gerald Schueler. They include Enochian Magi: A Practical Manual (170), An Advanced Guide to Enochian Magic (169), and Enochian Physics (171). In addition to works by Gerald Schueler, other books on Enochian magic are Complete Enochian Dictionary by Donald Laycock (158) and Gmicalzomn! An Enochian Dictionary by Leo Vinci (185). Information on the Enochian alphabet may be found in works as The Secrets of the Golden Dawn: The Alchemy and Crafting of Magickal Instruments by Chic and Sandra Tabatha Cicero (142), and Magical Alphabets by Nigel Pennick (166). Books with instructions for spirit magic are The New Magus by Donald Tyson (182), The Practice of Magical Evocation by Franz Bardon (139), and Gods, Spirits, and Daemons and Daemonic Magick by Seleneichton (176/175).

MAGIC, HISTORICAL WORKS 88. Agrippa von Nettesheim, Heinrich Cornelius. Three Books of Occult Philosophy or Magic. Edited by Willis F. Whitehead. New York: Samuel Weiser, 1971,288pp. 89. Arcana Mundi: Magic and the Occult in Greek and Roman Worlds: A Collection of Ancient Texts. Translated by Georg Luck. Baltimore: Johns Hopkins University Press, 1985. 90. Barb, A.A. "Mystery, Myth, and Magic" in Legacy of Egypt. Edited by John R. Harris. Oxford: Clarendon Press, 1971, 510pp. 91. Barrett, Francis. The Magus. (Reprint of 1801 edition). New Hyde Park, NY: University Books, 1967,198pp. 92. Besterman, Theodore. Crystalgazing: A Study in the History, Distribution, Theory, and Practice of Skrying. Alexandria, VA: Time Life Books, (1924), 1993, 183pp. 93. Bonewits, Philip E.I. Real Magic. New York: Berkeley Medallian Books, 1971,271pp. 94. Brucker, Gene A. "Sorcery in Early Florence," Studies in the Renaissance, 10(1963), 18-19. 95. Burland, Cottie A. The Magical Arts: A Short History. New York: Horizon

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96. Butler, Walter E. Practical Magic and the Western Mystery Traditions. Edited by Dolores Ashcroft-Nowicki. Wellingborough, Northamptonshire, England: Aquarian Press, 1986, 160pp. 97. Buhler, Curt F. "Prayers and Charms in Certain Middle English Scrolls," Speculum, 39(1964), 270-278. 98. Carroll, David. The Magic Makers: Magic and Sorcery Through the Ages. New York: Arbor House, 1974, 286pp. 99. Cavendish, Richard. The Black Arts. New York: J.P. Putnam's Sons, 1967, 373pp. 100.

. A History of Magic. New York: Taplinger, 1977.

101. Coxe, Francis. A Short Treatise Declaring the Detestable Wickednesse of Magicall Sciences as Necromancie. (Imprinted by I. Aide, London, 1561). Amsterdam: Theatrum Orbis Terrarum; New York: DA Capo Press, 1972, 31pp. 102. Crowe, WilhamB. A History of Magic, Witchcraft, andOccultism. London: Aquarian Press, 1968, 316pp. 103. Dickens, Charles. "Modern MH&Q," All Year Round, 3(1860), 370-374. 104. Dunwich, Gerina. Concise Lexicon of the Occult. Secaucus, NJ: Carol Publishing Group, 1990, 211pp. 105. Encyclopedia of Superstitions, Folklore, and the Occult Sciences of the World. 3 vols. Edited by Cora Linn Danielson and CM. Stevens. Detroit: Gale Research, 1971. 106. Ennemoser, Joseph. The History of Magic. 2 vols. (Reprint of 1854 edition). Translated by William Howitt. New Hyde Park, NY: University Books, 1970. 107. Gleadow, Rupert. Magic and Divination. Wakefield, England: EP Publications, Totowa, NJ: Rowman and Littlefield, 1976, 308pp. 108. Godwin, David. Light in Extension: Greek Magic from Homer to Modern Times. St. Paul. MN: Llewellyn Publications, 1991. 109. Godwin, William. Lives of the Necromancer. (Reprint of 1876 edition). New York: Gordon Press, 1976.

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110. Hartmann, Franz. Magic: White and Black. London: Aquarian Press, 1969, 296pp. 111. Hermetica: The Ancient Greek and Latin Writings Which Contain Religious or Philosophic Teachings Ascribed to Hermes Trismegistus. Edited by Walter Scott. Oxford: Clarendon Press, 1924. 112. Hunt, Douglas A. A Handbook on the Occult. (Previously published as Exploring the Occult). London: Barker, 1967, 219pp. 113. Jacolliot, Louis. Occult Science in India and Among the Ancients with an Account of Their Mystic Initiations and the History of Spiritism. (Reprint of 1884 edition). Translated by William L. Felt. New Hyde Park, NY: University Books, 1971,274pp. 114. James I, King of England. King James, the First, Daemonologie (1597) Newesfrom Scotland, Delcaring the Damnable Life and Death of Doctor Fiam, a Notable Sorcerer who was Burned at Edenbourough in January Last (1597). New York: E.P. Dutton and Co., 1924,81pp. 115. Kieckhefer, Richard. Magic in the Middle Ages. New York: Cambridge University Press, 1990,219pp. 116. King, Francis. Magic: The Western Tradition. London: Thames and Hudson, 1975,128pp. 117. Klibansky, Raymond. The Continuity of the Platonic Tradition During the Middle Ages. Millwood, NY: Kraus International Publications, 1982, 81pp. 118. Knight, Gareth. Magic and the Western Mind: Ancient Knowledge and the Transformation of Consciousness. (Originally published as A History of White Magic). St. Paul, MN: Llewellyn Publications, 1991,215pp. 119. Kocher, Paul H. Science and Religion in Elizabethan England. New York: Octagon Books, 1969, 340pp. 120. Levi, Eliphas. History of Magic. New York: Gordon Press, 1973. 121. Lindholm, Lars B. Pilgrims of the Night: Pathfinders of the Magical Way. St. Paul, MN: Llewellyn Publications, 1993,222pp. 122. Man, Myth, and Magic: An Illustrated Encyclopedia of the Supernatural. 24 vols, Edited by Richard Cavendish. New York: Marshall Cavendish Corp., 1970.

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vols. Edited by Richard Cavendish. New York: Marshall Cavendish Corp., 1970. 123. Naude, Gabriel. The History ofMagick by Way of Apologizing for All the Wise Men Who Have Unjustly Been Reputed Magicians from the Creation to the Present Age. Translated by J. Davies. London: Printed for J. Streator, 1657, 306pp. 124. Nauert, Charles G., Jr. Agrippa and the Crisis of Renaissance Thought. Urbana, EL: University of Illinois Press, 1965. 125. Read, Carveth. Man and His Superstitions. Cambridge, England: The University Press, 1925,278pp. 126. Regardie, Israel. The Golden Dawn; An Account of the Teachings, Rites, and Ceremonies of the Order of the Golden Dawn. 4 vols. River Falls, WI: Hazel Hills Corp.; St. Paul, MN: Llewellyn Publications, 1969. 127. Russell, Jeffrey Burton. A History of Witchcraft, Sorcerers, Heretics, and Pagans. London: Thames and Hudson, 1980. 128. Schumaker, Wayne. The Occult Sciences in the Renaissance: A Study in Intellectual Patterns. Berkeley, CA: University of California Press, 1972,284pp. 129. Seligman, Kurt. Magic, Supernaturalism, and Religion. (Originally published as The History of Magic). London: Allen Lane, (1948), 1971, 342pp. 130. Spalding, Thomas A. Elzizabethean Demonology.(Reprint of 1880 edition). Folcroft, PA: Folcroft Press, 1970, 151pp. 131. Thomas, Keith. Religion and the Decline ofMagic. London: Weidenfeld and Nicholson, 1971, 716pp. 132. Thorndike, Lynn. The History of Magic and Experimental Science. 8 vols. New York: Macmillan Publishing Co./ Columbia University Press, 1923-1958. 133. . "Imagination and Magic: Force of Imagination on the Human Body and of Magic on the Human Mind" in Melanges Eugene Tisserant, 7(Vatican City: Biblioteca Vaticana, 1964), 353-358. 134. 123.

. "Some Medieval Conceptions of Mips," The Monist, 25(1915),

135. White, Nelson H. and Anne. Index to Barrett's The Magus (London, 1801 edition): Including Fragments off the book Secret Things Attributed to Trithemius

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ofSpanheim andBiographia Antiqua. Pasadena, CA: Technology Group, 1989.

SPIRIT MAGIC 136. Ackroyd, Peter. The House of Doctor Dee. London and New York: Penguin, 1994,276pp. 137. Amber K. True Magick: A Beginner's Guide. St, Paul, MN: Llewellyn Publications, 1991,201-204. 138. Bardon, Franz. Initiation into Hermetics: A Course of Instruction of Magic Theory and Practice. Translated by A. Radspieter. Wupperthal, West Germany: D. Ruggeberg, 1981,294pp. 139. . The Practice of Magical Evocation. Translated by Peter Dimae. Wupperthal, West Germany: D. Ruggeberg, 1975,279pp. 140. Calder, I.R.F. "John Dee Studied as an English Neo-Platonist." Unpublished dissertation. University of London, 1952. 141. Carr£, Meyrick H. "Visitors to Mortlake: The Life and Misfortunes of John Dee," History Today, 12(1962), 640-647. 142. Cicero, Chic and Sandra Tabatha. The Secrets of the Golden Dawn: The Alchemy and Crafting of Magickal Instruments. St. Paul, MN: Llewellyn Publications, 592pp. 143. Crowley, Aleister. Magick: In Theory and in Practice. New York: Magickal Childe Publishing, (1929), 1990,133-142. 144. . Magick Without Tears. Scottsdale, AZ: New Falcon Publications, 1991. 145. Deacon, Richard. John Dee: Scientist, Geographer, Astrologer, and Secret Agent to Elizabeth I. London: Muller, 1968,309pp. 146. Dee, John. Autobiographical Tracts of Dr. John Dee, Wordenofthe College of Manchester. VoL 24. Edited by James Crossley. Manchester: Chetham Society Publications, 1851. 147. ^ . "Monas Hierglyphica," (translated by C.H. Josten), Journalof the Society of Alchemy and Early Chemistry, 12(1964), 84-221.

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148. . The Private Diary of John Dee and the Catalogue of His Library Manuscripts from the Original Manuscripts. Edited by James Orchard. Halliwell, NY: AMS Press, 1968, 102pp. 149. . A True and Faithful Relation of What Passedfor Many Yeers Between Dr. John Dee and Some Spirits. Edited by Meric Casubon. London: Printed for D. Maxwell, 1659. 150. The Enochian Evocation ofDr. John Dee. Edited and translated by Geoffrey James. Gillette, NJ: Heptangle Books, 1984, 243pp. 151. French, Peter. John Dee: The World of an Elizabethan Magus. New York: Dorset Press, 1972, 243pp. 152. Hort, Gertrude M. Dr. John Dee: Elizabethan Mystic and Astrologer. London: W, Rider and Son, 1922, 72pp.. 153. James, Montague R. Manuscripts Formerly Owned by Dr. John Dee, with Preface and Identification, Supplement to the Bibliographical Society's Transactions. London: Oxford University Press/Bibliographical Society, 1921. 154. John Dee: Essential Readings. Edited by Gerald Suster. Wellingborough, U K : Crucible, 1980,157pp. 155. Johnson, Frank R. Witches and Demons in History and Folklore. Murfeesboro, NC: Johnson Publishing Co., 1969,262pp. 156. Konstantinos. Summoning Spirits: The Art of Magical Evocation. St. Paul, MN: Llewellyn Publications, 1995,212pp. 157. LaVey, Anton. The Satanic Bible. New York: Avon Books, 1969. 158. Laycock, Donald. The Complete Enochian Dictionary. London: Askin Publishers, LTD; New York: Samuel Weiser, 1978,232pp. 159. Levi, Eliphas. Transcendental Magic: Its Doctrine and Ritual. Translated by Arthur E. Waite. London: Bracken Books, 1995,148-158. 160. Mafteaoh, Shelomo. The Lesser Key of Solomon, Goetia: The Book of Evil Spirits. Edited by L.W. DeLaurence. Chicago: DeLaurence, Scott, 1916,80pp. 161. McCulloch, S.C. "John Dee: Elizabethan Doctor of Science and Magic," South Atlantic Quarterly, 50(1951), 72-85.

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162. McLean, Adam. A Treatise on Angel Magic. N.p., n.d. 163. Narayan,R.K. Gods, Demons, and Others. New York: Viking Press, 1964, 241pp. 164. Necronomicon, Edited by Simon. New York: Avon Books, 1980,218pp. 165. Ometrics. First Steps Beyond: A Guide to Other Planes of Existence. Rivercity, MA: Rivercity Press, 1976,93pp. 166. Pennick, Nigel. Magical Alphabets. York Beach, ME: Samuel Weiser, 1992,243pp. 167. Prideaux, W.R.B. "BooksfromJohn Dee's Library," Notes and Queries, Ninth series, 8(1901), 137-138. 168. Psycho-Magic: How to Use the Psychic Powers of the Astral Plane. New York: Lite Resources Institute, 1967,256pp. 169. Schueler, Gerald. An Advanced Guide to Enochian Magick. St. Paul, MN: Llewellyn Pubhcations, 1987,431pp. 170. . Enochian Magic: A Practical Manual. St. Paul, MN: Llewellyn Publications, 1985, 271pp. 171. . Enochian Physics: The Structure of the Magical Universe. St. Paul, MN: Llewellyn Pubhcations, 1988,387pp. 172. Schueler, Gerald and Betty, The Angels Message to Humanity: Ascension to Divine Union, Powerful Enochian Magick. St. Paul, MN: Llewellyn Pubhcations, 1996,247pp. 173. . Enochian Workbook: An Introduction to the Enochian Magical System. St. Paul, MN: Llewellyn Pubhcations, 1993,309pp. 174. ^. The Truth About Enochian Magick. St. Paul, MN: Llewellyn Publiations, 1989, 30pp. 175. Seleneichton. Daemonic Magick. N.p., n.d. 176.

. Gods, Spirits, Daemons. N.p., n.d.

177. Seymour, I. " The Pohtical Magic of John Dee," History Today, 39(January 1989), 29-35.

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178. Smith, Charlotte Fell. John Dee: 1527-1608. London: Constable and Company, 1909,432pp. 179. Strathmann, Ernest A. "John Dee as Raleigh's 'Conjurer'," Huntington Library Quarterly, 10(1947), 365-372. 180. Tait, Hugh. "The Devil's Looking-Glass: The Magical Speculum of Dr. John Dee" in Horace Walpole: Writer, Politician, Connoisseur. Edited by Warren Hunting Smith. New Haven and London, 1967. 181. Tyson, Donald. How to Make and Use a Magic Mirror. St. Paul, MN: Llewellyn Pubhcations, 1976. 182.

. The New Magus. St. Paul, MN: Llewellyn Publications, 368pp.

183. . Ritual Magic: What It Is and How to Do It. St Paul,MN: Llewellyn Publications, 1992,133-144. 184. "An Unknown Chapter in the Life of John Dee," (edited by C.H. Josten), Journal of the Warburg and Courtauld Institutes, 18(1965), 223-257. 185. Vinci, Leo. Gmicalzomn! An Enochian Dictionary. London and New York: Regency Press, 1976, 88pp. 186. Waite, Arthur E. The Book of Black Magic and of Pacts, Including the Rites and Mysteries ofGoetic Theurgy, Sorcery, and Infernal Necromancy. New York: Samuel Weiser, (1898), 1972, 326pp. 187. Walker, Daniel P. Spiritual and Demonic Magic: From Ficino to Campanella. Notre Dame, IN: University of Notre Dame Oress, 1975,244pp. 188. Whitby, Christopher. John Dee's Actions with Spirits: 22 December 1581 to 23 May 1583.2 vols. New York: Garland Publishing, 1988. 189. Yeamble, W.H. The Quadricentennial of the Birth of Dr. John Dee. London, 1927. 190. Young, Frank R. The Secret of Spirit-Thought Magic. West Nyack, NY: Parker Publishing Co., 1971,225pp. 191. Zalewski, Pat. Golden Dawn Enochian Magic. St. Paul, MN: Llewellyn Pubhcations, 1990,190pp.

Chapter 3

The Religion of Spirits: The Emergence of Spiritualism SPIRITUALISM IN AMERICA History The "official" beginning of Spiritualism in America was the "spirit rapping" that occurred at the home of John Fox in Hydesville, New York on March 3,1848. However, the impetus for spirit contact began in Colonial America. Between 1600 and 1760, various occult/mystical groups came to the New World, including Kabbalists (or Cabalists, practitioners of Hebrew mysticism), alchemists, witches, and sorcerers. The latter two—witches and sorcerers—existed on many plantations among black slaves. W.E.B. DuBois wrote that the "conjurer" was "the center of a healthy black culture." He healed the sick, interpreted the unknown, comforted the sorrowing, and was "the supernatural avenger of wrongs."1 In addition to plantation conjurers, the Shakers, who were followers of Ann Lee, performed spirit communication in their worship services. Sydney E. Ahlstrom, in The Religious History of the American People (192), stated that after 1837, "pubhc stances were a very important part of (Shaker) corporate religious life." Their worship also consisted of phenomena as speaking in tongues.2 When the Fox family moved to Hydesville in 1847, their house had been vacated by the previous owner because of alleged disturbing, mysterious noises, which included loud, persistent knocks and raps. The Foxs heard similar sounds. Their daughters, Margaret and Kate discovered that the raps exhibited a certain pattern, like a language, and they devised a system of raps to "interpret" them. They determined that the raps were made by an entity named "Mr. Splitfoot." "He" claimed to have been a peddler who was murdered in the house and was buried beneath its foundation. As news of the rappings spread, Margaret and Kate became celebrities. They

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gave pubhc demonstrations of their talents. Other mediums began to appear throughout the country. It was estimated that in 1850, there were over one hundred mediums in Auburn, New York. Some conveyed messages through raps, while others used direct voice (where the spirit allegedly spoke through the medium) or clairvoyance.3 As spirit phenomena flourished, it formed the basis of a new rehgion. "Spiritualism" offered "a clear explanation ofthe meaning of death and a guarantee of immortality and communication between the living and the dead."4 Early Spiritualists sought to verify the authenticity of spirit manifestations by using the scientific method. They not only intended to empirically substantiate the existence ofthe soul, but to challenge the materialistic, Darwinian notion that humankind was merely the product of evolution.5 In spite of its popularity, Spiritualism had its critics. James Stanley Grimes, a Boston attorney, claimed that the Fox Sisters created the raps by hiding "machinery" under their clothing.6 In 1851, they were investigated by professors at the University of Buffalo Medical School. They rejected the notion that the raps were produced by spirits and concluded that "the manifestations could be accounted for in physical terms." They determined that they were created by voluntary muscle contractions in one or more movable articulations ofthe skeleton.7 The probability that spirit activity was produced by physical causes was virtually confirmed by Margaret Fox's shocking, pubhc confession in 1888. At a lecture at New York's Academy of Music, she exposed the "Hydesville Hoax." She stood on a little pine table, with nothing on her feet but stockings, and snapped the joints of her big toe. While she remained motionless, loud, distinct rappings were heard in the flies, in the scenes, and in the gallery. Her confession leveled a stunning blow against Spiritualism, but within a year, she recanted it, insisting that it was coerced by the churches and the press.8 Margaret and Kate Fox became victims of alcohohsm and died in poverty and obscurity, Kate in 1892 and Margaret in 1893. Their sister Leah Fish (later Underhill) wrote The Missing Link in Modern Spiritualism (330) which chronicled their careers. Early Spiritualists were not solely concerned with spirit manifestations. Prior to the Civil War and afterwards, they were involved with issues as the abolition of slavery, temperance, health reform, and women's rights. Women's rights, in particular, was a platform for Spiritualist activists. Ofthe nine speakers hsited in the History of Woman's Suffrage who conducted suffrage meetings, six were also listed as Spiritualist lecturers in the periodical Banner of Light. Spiritualist Laura de Force Gordon was the president ofthe California State Suffrage Association from 1884 to 1894.9 A number of Spiritualists were involved in the "Free Love" movement. Emma Hardinge Britten, a popular trance lecturer, stated that "the present marriage law (ofthe 1850s-60s) is a failure...fettering two beings in externality, but sundering them wide as poles in the marriage of Natures." Spiritualist social activists recognized that a new social order must include a revision ofthe roles of men and

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women.10 Braude stated that the practice of mediumship and women's participation in it "called into question all social relations that placed one person in a position of authority over another."11 Spiritualist feminists alleged that "all marriage and sexual cohabitings (are) false and infernal, unless they are based on spiritual affection and are under the purer influence of celestial harmony."12 Spirituahsm offered a new direction for women in the approaching twentieth century. It helped a crucial generation of American women find their voice. Whether one views the medium's voice as inspired by an external intelligence or by some remote region of her own mind, the trance state liberated it. Trance removed the power of social sanctions both inside and outside the medium's psyche.... More women stepped beyond conventional female roles because of Spirituahsm than they would have without it. In mediumship and its inherent individualism, Spiritualism held up a model of women's unlimited capacity for autonomous action to the men and women of nineteenth-century America.13

ANDREW JACKSON DAVIS Contemporary with the Fox Sisters, Andrew Jackson Davis was a pioneer of American Spirituahsm. He was born in Bloomingrove, Orange County, New York on August 11,1826. In 1843, he volunteered to be a subject in an "Animal Magnetism" demonstration which appeared to awaken innate supernatural abilities He described his early clairvoyant experiences as "momentary illuminations" in which his consciousness was "suspended." Through this "expanded perception," physical objects became "transparent like a sheet of glass (and were) invested with strange,rich,spiritual beauty." He saw "every separate material and the peculiar emanations by which each was surrounded." Behind the physical structures were the "indwelling essences and vital elements."14 Because Davis presumably perceived the inner structures of physical organisms, including the human body, he became a healer. In addition to healing, he was also a trance lecturer. At first, his trances were induced by others, but later they were self-induced. One of his most fascinating discourses was his description ofthe death experience. The process begins, he said, with "an extreme concentration (of energy) in the brain which becomes more and more luminous as the extremities become darker."15 At death, the mind is acutely conscious. A new body emergesfromthe physical form which is disengagedfromit. The departing spirit is joined by "friendly spiritsfromthe 'spirit country'." Davis called this place the "Summer Land." It "is vastly more beautiful than the most beautiful landscape on earth." It is not an etheral, non-material world, but it is approximately 50 million milesfromEarth. It is within our solar system, near the orbits of Venus or

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Mercury. One day, Davis said, astronomers will be able to see it. They "will see landscapes and physical scenes there more clearly than through telescopes, as existing upon the moon and different rolling stars."16 Davis' teachings were known as the "Harmonial Philosophy." It was to "unfold the Kingdom of Heaven on earth, to apply the laws of planets to individuals; to establish...the same harmonious relations (on earth) that are found in the planetary world." He acknowledged the social advancements of his time, but lamented that the world was still racked by "personal and national animosities," among them a lack of concern for youth, unfair treatment of criminals, and conditions which lead to prostitution and hypocrisy. He wrote that We are not merely disciples to the science of human magnetism and to its sublime and spiritual phenomena; we are not merely anti-slavery, anti-capital punishment, and prison reformers, but we openly avow ourselves henceforth to be the germinal constituents of a Harmonial Brotherhood.17

Beliefs The core of Spirituahst behef is two-fold: that humans survive physical death and that the dead can be contacted. According to the "Declaration of Principles" of the National Spirituahst Association of Churches, "We affirm that communication with the so-called dead is a fact, scientifically proven by the phenomena of Spirituahsm." In Spirituahst church services, spirit contact is usually accomphshed through "spirit greetings" (messagesfromdepartedfriendsand loved ones that are psychically conveyed by ministers or by other church members), billet or card readings (in which spirits allegedly write messages on cards or shps of paper), or through seances. The term "seance" is defined as a "meeting." It may also be called a "circle" or a "psychic circle." It is conducted by a minister or medium, with a small group of people, for the purpose of contacting spirits. It is distinctfroma Spirituahst church service in that there is no liturgy or sermon and the purpose is specifically to contact spirits rather than pubhc worshp. There are different kinds of seances. They may be "direct voice" in which the spirit speaks directly through the medium, or "materialization" seances at which the spirits allegedly appear. In Spirituahst theology, orthodox Christian behefs as the Trinity, Virgin Birth, in inerrancy of scripture, or the deity of Jesus are variously interpreted by Spiritualists or are denied altogether. Many Spiritualists beheve that Jesus was a spiritual master who came to earth to teach humankind, that he was an Elder Brother, or that he was a medium. His resurrection is commonly understood by Spiritualists as evidence of survival of physical death. The theology of contemporary Spirituahsm is largely intermixed with New Thought; that is, humans are children of God who have the power within

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themselves to attain goodness. Many Spiritualists practice spiritual healing, using techniques as "cleansing the aura" (removing negative energyfromthe magnetic field that allegedly surrounds the body by making passes with the hands), prayer, or positive, healing affirmations (God is healing me now, God is my healer). Spirituahsm, instead of being exclusively Christian, derives its wisdomfromthe world's religions. According to the Universal Church ofthe Master, a major Spirituahst body, "All religions suggest, infer, or declare that we live after death, but it is usually a pious, sentimental wish....Only afirmlyclosed mind could say there is no proof of life beyond this earthly existence."i8

SPIRITUALISM IN ENGLAND Spirituahsm came to England is 1852. Arthur Conan Doyle, a prominent British Spiritualist, observed that "people, mostly in the humbler walks of life, began to experience the truth (of Spirituahsm) for themselves, though with a caution born of experience, they kept their discoveries for the most part to themselves."19 It was condemned by the clergy and by the press. Some considered it to be a new revelationfromheaven while others considered it to be the work of the devil.20 Emma Hardinge Britten, a native of Great Britain, who championed the Spirituahst cause in America, returned to England in 1866. She founded the Spiritualist National Federation in 1891. It changed its name to the Spirituahst National Union in 1901 and had 145 affiliated churches and societies by 1914.21 Britten also took the Spirituahst message to Australia and New Zealand. Arthur Conan Doyle became a Spirituahst in 1918. He was a popular lecturer and by the end of 1923, his lectures took him nearly 50,000 miles. His paramount work The History of Spiritualism (476) was published in 1924.22

DANIEL D. HOME A major British Spirituahst was Daniel D. Home. He was born in Edinburgh in March 1833. He moved to the United States in either 1837 or 1842, but returned to England in 1855. He experienced hisfirstclairvoyant vision at age 13 when the spirit of a schoolfriendappeared to him as a "luminous cloud" in a darkened room. Home was a physical medium who was allegedly able to move and levitate objects by paranormal means. Among his feats were producing earthquake effects and handling hot coals. However, his renown was not only as a medium. He was also instrumental in exposingfraudulentmediums. He classified them as (1) charlatans who, for profit, imposed themselves on "credulous" Spiritualists, (2) genuine mediums who cheated and were deceptive, and (3) mediums who, when tempted, "resorted to fraud."23 Home was secretary of the Spiritual Atheneum in London. It opened in 1867 with an exhibition of drawings by Georgina Houghton, which were presumably

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done under the influence ofthe Archangel Gabriel.24 He died in 1896.

SPIRITUALISM IN EUROPE Much ofthe foundation for Spiritualism and spirit contact in Europe was established by the writings of Emanuel Swedenborg, a Swedish scientist and mystic, who received messagesfromangels. He was the son of a Lutheran minister and became an expert in metallurgy, geology, chemistry, physiology, and psychology. In 1736, he began experiencing unusual dreams and out-of-the-body states. His spiritual insights, derivedfromecstatic insights, included the dwelling places, the communities, and the attire of spirits in heaven and in hell. His revelations were contained in books as Heaven and Hell (562), Divine Love and Wisdom (559), and the twelve-volume Arcana Coelestia (557). Later in Europe, messagesfromthe dead were allegedly received through the practice of "Mesmerism," the forerunner of modern hypnotism. It was virtually synonymous with "Animal Magnetism" (see biography of Andrew Jackson Davis). Baron von Strombeck, of Germany, reported the case of Julie, who began experiencing attacks and convulsions in 1811. When entranced, she "beheved herself to be in heaven" where she conversed with angels "and the souls ofthe just." She also offered prayers "in the most exquisite languages." Her revelations were given either in trance or when awake. Another case was that of Frederica Hauffe. Her experiences were reported by Dr. Justinus Kerner. She conversed with angels and produced physical phenomena as raps and knocks on walls, and stones, lamp shades, knitting needles, and stools were thrown through the air. Her career was profiled in Kerner's work The Seeress ofPrevorst [the name ofthe town in Germany in which she hved] (546).25 Jung-Stilling beheved that the phenomenon of trance offered proof of the immortahty of the soul. In a deep trance or ecstasy, "the inner spirit may loosen its hold upon the body; the vital functions will go on of themselves, and the emancipated soul mayriseto the world of real existence, and so gain new powers of comprehension and hold converse with its fellows."26

Allan Kardec Contemporary with the development ofthe rehgion of Spiritualism was the philosophy of Spiritism. It is similar to Spirituahsm in many ways, especially in its emphasis on spirit contact. A major difference is its inclusion of Christian principles in its teaching. The philosophy of Spiritism was devised by Leon Denizarth Hippolyte Rivail, who used the pseudonym Allan Kardec. He was born in Lyons on October 4,1804. He was educated at the Institution of Pestalozzi in Verdun. He was interested in phrenology and was secretary ofthe Phrenological Society of Paris.

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He was a student of magnetism and devoted "much time to the practical investigation of somnabulism, trance, clairvoyance, and the various phenomena connected wtih mesmeric acts."27 He began researching spirit manifestations in 1850. He studied two sisters who were mediums. Many of their messages were of afrivilousnature, but when he was present, they assumed "a very grave and serious character."28 Rivail stated that my conversations with the invisible intelligences have completely revolutionized my ideas and convictions. The instructions thus transmitted constitute an entirely new theory of human life, duty, and destiny, that appears to me to be perfectly rational and coherent....29 Rivail collected the messagesfromthe mediums and published them as The Spirits'Book (544). He used the pseudonym "Allan Kardec," which was a name suggested by the spirits, to distinguish themfromhis academic writings.30 Rivail's Spiritism, unlike Spirituahsm, included reincarnation. According to The Spirits' Book, spirits pass through many incarnations. He wrote that On quitting the physical, the soul re-enters the world of spirits from whence it came, andfromwhich it will enter upon a new material existence, after a longer or shorter lapse of time, during which its state is that of an errant or wandering spirit.31 Rivail's writings and teachings are currently promulglated by the Allan Kardec Educational Society of Philadelphia. His teachings also influenced a Brazilian form of Spiritsm known as Espiritismo (See Chapter 5). In Italy, Spirituahsm was condemned by the Roman Catholic Church. The British mediums Daniel D. Home and Mrs. Guppy visited Italy in 1855 and 1868, respectively. Italy produced a number of mediums, including Francesco Carancini, Lucia Sordi, and Linda Gazzera. One ofthe most prominent Italian mediums was Eusapia Palladino. She was born January 21,1854 and her mediumship began when she was about fourteen years old. She allegedly levitated tables and herself, moved objects, played musical instruments without contact, and materialized spirit hands and faces. She was investigated by Professor Lombroso of Rome in 1891. Following these sittings, she was examined by the Milan Commission in 1892. These sittings involved Professor Schiaparelli, Director ofthe Observatory of Milan; Alexander Aksakof, Councillor of State to the Emperor of Russia; Charles du Prel, Doctor of Philosophy in Munich; and Charles Richet ofthe University of Paris.32

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NOTES 1. Jon Butler, "The Dark Ages of American Occultism, 1760-1848" in The Occult in America: New Historical Perspective, Urbana and Chicago: University of Illinois Press, 1987, pp.59-60. 2. Sydney E. Ahlstrom, A Religious History ofthe American People, Vol. 1, Garden City, NY: Image Books/Doubleday and Co., 1975, p.597. 3. Ernest Issacs, "The Fox Sisters and American Spiritualism" in The Occult in America, op.cit, p.86. 4. Ibid., p.80. 5. R. Laurence Moore, In Search of White Crows, New York: Oxford University Press, 1977, p. 19. 6. Issacs, op.cit., p.92. 7. Ibid.,p.94. 8. Joel Bjorling, Channeling: A Bibliographic Exploration, New York: Garland Publishing, 1992, p. 10. 9. Ann Braude, Radical Spirits: Spiritualism and Women's Rights in NineteenthCentury America, Boston: Beacon Press, 1989, p. 194. 10. Ibid.,p.ll8. 11. Ibid. 12. Ibid.,p.ll9. 13. Ibid.,p.201. 14. Biographical Introduction, The Harmonial Philosophy by Andrew Jackson Davis, Milwaukee: National Spiritualist Association of Churches, n.d., pp. 17-18. 15. Arthur Conan Doyle, The History of Spiritualism, Vol. 1, New York: Arno Press, 1975,pp.50-51. 16. Georgess McHargue, Facts, Frauds, and Phantasms: A Survey ofthe Spiritualist Movement, Garden City, NY: Doubleday and Co., 1972, p.79. 17. Robert W. Delp, "A Spirituahst in Connecticut: Andrew Jackson Davis, the Hartford Years, 1850-1854," The New England Quarterly, 53(September 1980), p.351. 18. What We Believe, San Leandro, CA: Universal Church ofthe Master, n.d., p.5. 19. Conan Doyle, op .cit., p. 163. 20. Ibid.,pp.l61-162. 21. McHargue, op .cit., p. 167. 22. Takenfromthefrontjacket of The History of Spiritualism. 23. John Mulholland, Beware Familiar Spirits, New York and London: Charles Scribner's Sons, 1938, p.82. 24. Ibid.,pp.96-97. 25. Bjorling, op.cit., pp.7-8. 26. Frank Podmore, From Mesmer to Christian Science, New Hyde Park, NY: University Books, 1963,p.215. 27. Anna Blackwell, "Introduction," The Spirits' Book by Allan Kardec, London:

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Psychic Press, 1898, p. 11. 28. Susy Smith, Reincarnation for the Millions, New York: Dell Publishing, 1969, p.65. 29. Ibid.,p.66. 30. Blackwell, op.cit, p. 14. 31. Smith, op.cit., p.67. 32. Conan Doyle, The History of Spiritualism, Vol. 2, op.cit., pp. 11-14.

GUIDE TO REFERENCES The historical background and behefs ofthe Shakers, or United Society of Behevers, which describes their practice of spirit phenomena is profiled in works as A Portraiture ofShakerism by Mary M. Dyer (241), The Perfect Life: The Shakers in America by Doris Faber (244), Spirit Possession and Popular Religion: From the Camisards to the Shakers by Clarke Garrett (252), A Concise History ofthe United Society of Believers by Charles Edson Robinson (305), The Shaker Experience in America: A History ofthe United Society of Believers by Stephen S. Stein (318), A Summary View ofthe Millennial Church, or United Societey of Believers, Commonly Called Shakers (322), and Shakerism: Its Meaning and Message by Anna White and Leila S. Taylor (333). Biographical works about Andrew Jackson Davis include articles as "Andrew Jackson Davis: Prophet of American Spirituahsm," (234) "Andrew Jackson Davis' Revelation, Harbinger of American Spirituahsm," (235) and "Spirituahsm in Connecticut. Andrew Jackson Davis, the Hartford Years, 1850-1854" (237) by Robert W. Delp. Davis' writings on the Harmonial Philosophy include The Harmonial Philosophy (377) and The Great Harmonia (376). In 1845, he published a collection of trance discourses entitled The Principles of Nature, Her Divine Revelation, and a Voice to Mankind (380). He pubhshed two autobiographical works Beyond the Valley (231) and The Magic Staff"(232). Several works have been pubhshed about the Fox Sisters. William George Langworthy Taylor wrote Kate Fox, Epoch Making Medium, and the Making of the Fox-Taylor Record (324). The downfall ofthe Fox sisters was detailed in Rueben Davenport's The Death-Blow to Spiritualism: The True Story ofthe Fox Sisters (230) and in Earl Wesley Fornell's The Unhappy Medium(239). Various works profiled early spirit phenomena, Singular Revelations: Explanation and History ofthe Mysterious Communion with Spirits by Ehab W. Capron and Henry D. Barron (214), Discovery and Explanation ofthe Source of the Phenomeon Generally Known as the Rochester Rappings (329), "Modern Sorcerers" (280), "Mediumship and Morality" (278), A Report ofthe Mysterious Noises Heard in the Home of Mr. John D. Fox by E.E. Lewis (273), "Modern Necromancy" by A.P. Peabody (291), Mesmerism, Spiritualism, Witchcraft, and Miracles by Allen Putnam (299), and The Rappers, or the Mysterious Fallacies and Absurdities of Spirit Rapping, Table-Tipping, and Enhancement by A

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Searcher After Truth (308). Joseph McCabe wrote Spiritualism: A Popular History from 1847(216). A number of works have profiled early Spirituahst leaders. Cora (Hatch) Richmond was a prominent lecturer and author. Harrison D. Barrett wrote Life Works of Mrs. Cora Richmond (204). "Cora L. V. Hatch" (219) by Asaph B. Child was pubhshed in Banner of Light in 1858. Another renowed Spiritualist was James M. Peebles. J.O. Barrett wrote The Spiritualist Pilgrim: A Biography of James M. Peebles (205). T.L.A. Nichols wrote A Biography ofthe Brothers Davenport (285). Several pubhcations have outlined the activities of Spiritualists in social reform movements. Robert W. Delp pubhshed "American Spirituahsm and Social Reform, 1847-1900" (233). Warren Chase, a Spiritualist lecturer and politician, wrote "Spirituahsm and Social Discord" (218) in the Spirituahst periodical Banner of Light in 1860. Lizzie Doten, a Spiritualist lecturer and woman's activist, wrote "A Plea for Working Women" (240), and N.B. Lehman wrote "The Life of John Murray Spear: Spirituahsm and Reform in Antebellum America" (271). Spear was a Universalist minister who turned to Spirituahsm. Spirituahsm and the women's movement was profiled in works as, "Outside the Mainstream: Women's Rehgion and Women Religious Leaders in NineteenthCentury America" by Mary Farrell Bednarowski (208), and "Authority and Empowerment of Women Among Spirituahst Groups" by C.L. Haywood (257). Fred Folio wrote Lucy Boston: or, Women's Rights and Spiritualism, Illustrating the Follies and Delusions ofthe Nineteenth Century (246). A study of female mediums was "Spirituahst Mediums: A Study of Female Professionalism in Victorian America" by R. Laurence Moore (282). Various works have described the philosophy and teachings of Spiritualism: The Science, Philosophy, and Religion of Spiritualism by Peggy Barnes (352), The Material and Spiritual Destiny of Man by George Edwin Frost (389), Teachings and Illustrations as They Emanate from the Spirit World by Mary T. Langley (408), The Esoteric Truths of Spiritualism by J.S. Loveland (414), What Do Spiritualists Believe? by Paul R. Lomaxe (412), Scientific Religion, of Highest Possibilities of Life and Practice Through the Operation of Natural Forces by Laurence Oliphant (424), and Scientific Basis of Spiritualism by Epes Sargent (450). Spiritualism and the Bible are discussed in The Spiritualist's Plea with the Bible Believers by J.S. Loveland (416) and Bible Marvel Workers by Allen Putnam (434). Spiritualism and the nature of Christ is detailed in Spirit Messages Relative to the Nature of Christ's Person by F.J. Theobald (415). In addition, Jesse C.F. Grumbine wrote The Resurrection Demonstrated by Spiritualism (394), Evolution and Christianity (392), and Moses Hull wrote Jesus and the Mediums, or Christianity and Mediumship (402). The history of Spiritualism in England is found in the following works: Independent Spirits: Spiritualism and English Plebians, 1850-1910 by Logie

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Barrow (468); The Other World: Spiritualism and Psychical Research in England, 1850-1914 by Janet Oppenheimer (505); and One Hundred Years of Spiritualism: The Story ofthe Spiritualist Association of Great Britain, 18721972 by Ray Stenman (515). An early study of Spirituahsm entitled Report on Spiritualism Together with the Evidence was prepared by the London Dialectical Society (499). Various biographies have been pubhshed about D.D. Home. They include Experiences in Spiritualism with Mr. D.D. Home by Viscount Adare (467); Heyday of a Wizard: Daniel Home, the Medium by Jean Burton (469); and The Enigma of Daniel Home by Trevor H. Hall (483). Primary sources include Incidents in my Life and Lights and Shadows of Spiritualism (489), and D.D. Home: His Life and Mission by Mrs. D.D. Home (491). G.A.M. Zorab published an article entitled "Test Sittings with D.D. Home at Amsterdam" (525). Biographies of other British Spiritualists include Houdini and Conan Doyle: The Story of a Strange Friendship by Bernard M. Ernest and Hereward Carrington (479), Twixt Two Worlds: A Narrative ofthe Life and Work of William Eglinton by John S. Farmer (481), Voices in the Dark: My Life as a Medium by Leshe Flint (482), My Father (a biography of William T. Stead) by Estelle Stead (511), and Ena Twigg: Medium by Ena Twigg and Ruth Hagy Brod (520). Literature on spirit phenomena in Europe include articles as "Seances with the Tsar" by Thomas E. Berry (529). Everard Fielding pubhshed an investigation of the Italian medium Eusapia Palladino in Sittings with Eusapia Palladino (535). It includes a study ofthe medium Francesco Carancini. Works discussing the teachings of Emanuel Swedenborg include EmanueI Swedenborg as a Cosmologist by Svante Arrhenius (526), The Swedenborg Epic by Cyriel S. Sigstedt (553), The Kingdom of Heaven as Seen by Swedenborg by John Howard Spalding (554), and The Presence of Other Worlds by Wilson M. Van Dusen (574). Biographical works include Emanuel Swedenborg, Scientist and Mystic by Signe Toksvig (572), Swedenborg: Life and Teaching by George Trobridge (573), and/4 Scientist Explores Spirit: A Compact Biography of Emanuel Swedenborg by George F. Dole and Robert H. Kirven (534). The works of Allan Kardec include The Book of Mediums (539), The Gospel as Explained by Spirits (542), Practical Spiritism (543), and Genesis: The Miracle and the Prediction According to Spiritism (541).

SPIRITUALISM IN AMERICA History 192. Ahlstrom, Sydney E. A Religious History ofthe American People. Vol. 1. Garden City, NY:Image Books/Doubleday and Co., 1975, 590-592.

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193. Albanese, Catherine L. "Religious Freedom and Pluralism, and NineteenCentury American Rehgion." Lecture delivered at Rehgion Workshop ofthe Conference on Religious Freedom in America, Center for Study ofthe American Experience, University of Southern California, August 28, 1981. 194. "Among the Materializes," Nature, 38(January 13, 1884), 9-10. 195. Andrews, Kenneth R. Nook Farm: Mark Twain's Hartford Circle. Cambridge, MA: Harvard University Press, 1950, 288pp. 196. Anonymous. Zillah, the Child Medium; A Tale of Spiritualism. New York: Dix, Edward, and Co., 1857, 298pp. 197. Austin, Benjamin F. The Heresy Trial of Rev. B.F. Austin. Toronto: The Sermon Publishing Co., 1849, 62pp. 198. . What Converted Me to Spiritualism. Toronto: The Austin Publishing Co., 1901, 205pp. 199. Ballou, Adin. An Exposition of Views Respecting the Modern Spirit Manifestations. Liverpool: Edward Howell, 1853. 200. Ballstadt, C. et al. "Glorious Madness: Susanna Moodie and the Spiritualist Movement," Journal ofCanadian Studies, 17(Winter 1982/1983), 88-100. 201. Banta, Martha. Henry James and the Occult: The Great Extension. Bloomington, IN: Indiana University Press, 1972, 273pp. 202. . "Henry James and 'The Others,"' New England Quarterly, 37(June 1964), 171-184. 203. . "The Two Worlds of Henry James: A Study in the Fiction ofthe Supernatural." Doctoral dissertation, Indiana University, 1964. 204. Barrett, Harrison D. Life Works of Mrs. Cora Richmond. Chicago: Hack and Anderson Printers, 1895, 759pp. 205. Barrett, J.O. The Spiritualist Pilgrim: A Biography of James M. Peebles. Boston: William White and Co., 1871. 206. Bednarowski, Mary Farrell. New Religions and the Theological Imagination of America. Bloomington, IN: Indiana University Press, 1989,175pp. 207.

. "Nineteenth-Century Spirituahsm: An Attempt at a Scientific

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Rehgion." Doctoral dissertation, University of Minnesota, 1973. 208. . "Outside the Mainstream:Women's Rehgion and Women's Religious Leaders in Nineteenth Century America," Journal ofthe American Academy of Religion, 48(June 1980), 205-231. 209. Blinn, Henry C. The Manifestation of Spiritualism Among the Shakers. East Canterbury, NH: N.p., 1899. 210. Britten, Emma Hardinge. Modern American Spiritualism. New Hyde Park, NY: University Books, (1870), 1970, 565pp. 211. . Nineteenth Century Miracles; or Spirits and Their Works in Every Country ofthe Earth. New York: By author, 1884. 212. Brown, Thomas. An Account ofthe People Called Shakers: Their Faith, Doctrines, and Practice. (Reprint of 1812 edition). New York: AMS Press, 1977, 372pp. 213. Capron, Ehab W. Modern Spiritualism: Its Facts and Fanaticisms, Its Consistencies and Contradictions. New York: Arno Press, (1855), 1976. 214. Capron, Ehab W., and Henry D. Barron. Singular Revelations: Explanation and History of the Mysterious Communion with Spirits. Aurora, NY: Finn and Rockwell, 1850. 215. Cassadaga: Its History and Teaching. Edited by Harrison D. Barrett and AW. McCoy. Meadville, PA: The Gazette Printing Co., 1891, 247pp. 216. Centennial Book of Modern Spiritualism in America. Chicago: The National Spirituahst Association, 1948,253pp. 217. Chase, Warren. Forty Years on the Spiritual Rostrum. Boston: Colby and Rich, 1883. 218. 1860).

. "Spirituahsm and Social Discord," Banner of Light, (May 12,

219. Child, AsaphB. "CoraL.V. Hatch," Banner of Light, (July 17, 1858). 220. Clark, Franklin W. The Rochester Rappers. Master's thesis, University of Rochester, 1933.

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221. Clark, Lewis Gaylord. "Letter from the Late Editor of the 'Bunker's Flag Staff," Knickerbockers, 44(August 1853), 190-192. 222. Coggshall, Wilham T. The Signs ofthe Times: Comprising a History ofthe Spirit-Rapping in Cincinnati and Other Places. N.p.: By author, 1851. 223. Colburn, Nettie. Was Abraham Lincoln a Spiritualist? Philadelphia: R.C. Hartranff, 1891,264pp. 224. Cronise, Adelbert. "The Beginnings of Modern Spirituahsm in and Near Rochester," Rochester Historical Society Publication Fund Series, 5(1926), 1-22. 225. Cross, Whitney. The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850. New York: Harper and Row, 1965. 226. Cuthbert, Arthur A. The Life and World Work of Thomas Lake Harris. Glasgow: C.W. Pearce. 1908, 413pp. 227. Cuthp, Audra. Pioneers of Modern Spiritualism. Indianapolis: N.S.A.C.P Publication Center, 1980. 228. Daily, Abram H. Mollie Fancher: The Brooklyn Enigma. Brooklyn: Press of Eagle Book Printing Department, 1894. 229. Danskin, Washington. How and Why I Became a Spiritualist. Boston: Bela Marsh; New York: ST. Munson, 1858,104pp. 230. Davenport, Reuben D. The Death-Blow to Spiritualism: The True Story of the Fox Sisters. New York: Arno Press, (1888), 1976. 231. Davis, Andrew Jackson. Beyond the Valley. Boston: Colby and Rich, 1885, 402pp. 232.

. The Magic Staff. Boston: Colby and Rich, 1857, 1885, 552pp.

233. Delp, Robert W. "American Spiritualism and Social Reform, 1847-1900," Northwest Ohio Quarterly, 44(Fall 1972), 85-99. 234. . "Andrew Jackson Davis: Prophet of American Spirituahsm," Journal of American History, 54(1967), 54. 235.

. "Andrew Jackson Davis' Revelations, Harbinger of American

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Spirituahsm," New York Historical Society Quarterly, 60(July 1971), 211-234. 236. . "The Southern Press and the Rise of American Spirituahsm, 1847-1860," Journal of American Culture, 7(Fall 1984), 88-95. 237. . "Spirituahsm in Connecticut: Andrew Jackson Davis, the Hartford Years, 1850-1854," New England Quarterly, 53(September 1980), 345362. 238. Dewey, Dellon M. History ofthe Strange Sounds or Happenings, Heard in Rochester and Western New York and Usually Called the Mysterious Noises. Rochester, NY: By author, 1850. 239. Discovery and Explanation ofthe Source ofthe Phenomenon Generally Known as the Rochester Knockings. Brooklyn: George H. Derby, 1851. 240. Doten, Lizzie. "A Plea for Working Women," Banner of Light, (May 10, 1862). 241. Dyer, Mary M. A Portraiture ofShakerism Exhibiting a General View of Their Character and Conduct, from the First Appearance of Ann Lee in New England Down to the Present Time. Concord, NH: By author, 1822,446pp. 242. Edmonds, I.G. The Girls Who Talked to Ghosts: The Story of Katie and Margaret Fox. New York: Holt, Rinehart, and Winston, 1979, 160pp. 243. The Educator: Being Suggestions, Theoretical and Practical, Designed to Promote Man-Culture and Integral Reform with a View to the Ultimate Establishment of a Divine Social State on Earth. Comprised in a Series of Revealments from Organized Associations in the Spirit Life Through John Murray Spear. Boston: Office of Practical Spiritualists, 1857. 244. Faber, Doris. The Perfect Life: The Shakers in America. New York: Farrar, Straus, and Giroux, 1974,215pp. 245. Ferris, William H. "Review of Modern Spirituahsm," Ladies Repository, 16(January/June 1856, 46-52, 88-92, 139-144,229-233,297-304, 364-370. 246. Foho, Fred (pseud). Lucy Boston; or, Women's Rights and Spiritualism, Illustrating the Follies and Delusions ofthe Nineteenth Century. Auburn, NY: By author, 1855. 247. Fornell, Earl W. The Unhappy Medium: Spiritualism and the Life of

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Margaret Fox. Austin, TX: University of Texas Press, 1968. 248. Fox, Margaret. Memories and the Love-Life of Doctor Kane: Continuing the Correspondences and a History of the Acquaintance, Engagement, and Secret Marriage Between Elisha K. Kane and Margaret Fox. New York: By author, 1866. 249. Fox-Taylor Automatic Writing, 1869-1892. Edited by Sarah EL. Taylor. Minneapolis: Tribune-Great Wolf Printing Co., 1932,400pp. 250. "Fruits of Spiritualism," New York Daily Tribune, (December 2, 1856), 4. 251. Galde, Phylhs. "The Psychic World of Abraham Lincoln," Fate, 42(June 1989), 77-90. 252. Garrett, Clarke. Spirit Possession and Popular Religion: From the Comisards to the Shakers. Baltimore: Johns Hopkins University Press, 1987, 294pp. 253. Gildmeister, Glen A. "American Spirituahsm, 1845-1855." Master's thesis, Northern Illinois University, 1972. 254. Grand Souvenir Book/World Centenial Celebration of Modern Spiritualism. San Antonio: Federation of Spiritual Churches and Associations, 1948. 255. Greet, Francis H. Biography of Mrs. Semantha Mettler, the Clairvoyant. New York: Harmonial Association, 1853. 256. Hatch, Benjamin F. Spiritualists' Iniquities Unmasked, and the Hatch Divorce Case. New York: By author, 1859. 257. Haywood, C.L. "Authority and Empowerment of Women Among Spirituahst Groups," Journal ofthe Scientific Study of Religion, 22(June 1983), 157-166. 258. Hazard, Thomas R. "Mediums and Mediumship," Banner of Light, (December 9, 1871). 259. Hill, J. Arthur. Spiritualism: Its History, Phenomena, and Doctrines. New York: George Doran, 1919. 260. A History ofthe Recent Developments in Spiritual Manifestations in the City of Philadelphia. Philadelphia: G.S. Harris, Printer, 1851,108pp.

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261. Issacs, Ernest. "Anne Leah, Margaret and Catherine Fox" in Noteable American Women, 1670-1950: A Biographical Dictionary, Vol. 1. Cambridge, MA: Harvard University Press, 655-657. 262. . "A History of American Spiritualism: The Beginnings, 18451855," Master's thesis, University of Wisconsin, 1957. 263. "Itinerancy," Banner of Light, (April 28, 1866). 264. Jackson, Herbert G., Jr. The Spirit Rappers. Garden City, NY: Doubleday and Co., 1972,226pp. 265. James, Henry, Sr. "Modern Diabolism," The Atlantic, 32(August 1873), 219-224. 266. . The Pythonism ofthe Present Day: The Response ofthe Ministers ofthe Massassachusetts Association ofthe New Jerusalem to a Resolution of the Association Requesting Their Consideration of What is Usually Known as Modern Spiritualism. Boston: G. Phinney, 1858. 267. 358-362.

. "Spirituahsm Old and New," Atlantic Monthly, 29(Maxch 1872),

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488. Harper, George Mills. W.B. Yeats and W.T. Horton: The Record of an Occult Friendship. Atlantic Highlands, NJ: Humanities Press, 1980, 160pp. 489. Home, Douglas D. Incidents in My Life. New York: Carleton, 1863; New York: Holt and Williams, 1872 (Vol. 2). 490. . Lights and Shadows of Spiritualism. New York: G.W. Carleton, (1877), 1879, 483p. 491. Home, Mrs. Douglas D. D.D. Home: His Life and Mission. (Reprint of 1888 edition). Salem, NH: Ayer Company Pubhshers, 1976. 492. . The Gift of D.D. Home. London. K. Paul, Trench, Trubner, and Co, 1890,388pp. 493. Hornet Michael W. "Sir Arthur Conan Doyle and New Religious Movements," Syzygy, 1 (Spring 1992). 494. Jenkins, Elizabeth. The Shadow and the Light. North Pomfret, VT: Hamish Hamilton, 1982, 275pp. 495. Jones, Kelvin I. Conan Doyle and the Spirits. Wellingborough: Aquarian Press, 1989,256pp. 496. Lamond, John. Arthur Conan Doyle, A Memoir. London: John Murray, 1931,310pp. 497. Lamont-Brown, Raymond. "Samuel Wesley's Poltergeist," Fate, 42(September 1989), 77-80. 498. Lindsay, Sheila. Time Travels of an Irish Psychic. Chester Springs, PA: Dufour Editions, 1990, 87pp. 499. London Dialectical Society. Report on Spiritualism Together with Evidence. Salem, NH: Ayer Company Pubhshers, (1871), 1976. 500. Mackintosh, Wilham Hunter. The Esssence of Spiritualism. Gerrards Cross, England: Spirituahst Association of Great Britain, 1977,61pp. 501. McCearney, James. Arthur Conan Doyle. Paris: La Table Ronde, 1988, 368pp. 502. Meikle, Jeffrey. "Over There: Arthur Conan Doyle and Spirituahsm,"

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Journal (University of Texas at Austin Library), 1974. 503. Melton, J. Gordon. "John Wesley and the Supernatural," Spiritual Frontiers, 6,7(Autumn/Winter 1974/1975), 115-133. 504. Moses, Wilham Stainton ("MA. Oxon"). Spiritualism at Home and Abroad: Its Present and Future Work. London: The Psychic Press Association, 1887,31pp. 505. Oppenheimer, Janet. The Other World: Spiritualism and Psychical Research in England, 1850-1914. New York: Cambridge University Press, 1985, 503pp. 506. Parker, Katherine H. Through a Glass Darkly: Spiritualism in the Browning Circle. New York: Octagon Books, 1972, 164pp. 507. Phelps, Wilham Lyon. "Robert Browning and Spirituahsm," Yale Review, (1934), 125-138. 508. The Quest for Sir Arthur Conan Doyle. Edited by Jon L. Lellenberg. Carbondale, IL: Southern Illinois University Press, 1987, 217pp. 509. Randall, Neville. Life After Death. London: Hale, 1974, 181pp. 510. "Spirituahsm and Science," The Times (London), (December 26, 1872). 511. Stead, Estelle. My Father, Personal and Spiritual Reminiscences. New York: Doran, 192?, 378pp. 512. Stead, Wilham T. After Death, a Personal Narrative (New and Enlarged Version of Letters from Julia). London: Review of Reviews, 1914, 164pp. 513. . The Blue Island (Experience of a New Arrival Beyond the Veil Communicated by W.T. Stead, Recorded by Pardoe Woodman andEstelle Stead). Transcribed by Pardoe Woodman and Estelle Stead. Washington, DC. ESP Press, 1922, 1979, 155pp. 514. n.d, 63pp.

. What Life in the Spirit World Really Is. Melbourne: E.W. Cole,

515. Stenman, Roy. One Hundred Years of Spiritualism: The Story ofthe Spiritualist Association of Great Britain, 1872-1972. London: Spirituahst Association of Great Britain, 1972, 73pp.

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516. Theobald, Morrell. Spirit Workers in the Home Circle. London: T.F. Unwin, 1887,310pp. 517. Trethewy, A.W. The "Controls" ojStainton Moses ("M.A. Oxon"). London: Hurd and Blackett, 1927, 291pp. 518. Turney, Frank. Between Science and Religion: The Reaction to Scientific Naturalism in Late Victorian England. New Haven, CT: Yale University Press, 1974. 519. Turney, Vincent N. The Beginnings ofSeership. N.p, n.d. 520. Twigg, Ena, and Ruth Hagy Brod. Ena Twigg: Medium. New York: Hawthorn Books, 1972,297pp. 521. Vice, Diana. Stainton-Moses Communicates Through Diana Vice. Taunton, England: Martiga Pubhcations, 1977, 34pp. 522. Wallace, Alfred Russel. My Life: A Record ofEvents and Opinions. London: Chapman and Hall, 1908,408pp. 523. Wyndham, Horace. Mr. Sludge the Medium. London: G. Bles, 1937, 306pp. 524. Zancig, Julius. Two Minds with but a Single Thought. London: Paul Naumann, 1907, 77pp. 525. Zorab, G.A.M. "Test Sittings with D.D. Home at Amsterdam," Journal of Parapsychology, 34(1970), 47-63.

SPIRITUALISM IN EUROPE 526. Arrhenius, Svante. Emanuel Swedenborg as a Cosmologist. Stockholm: Afrorbladets Trycheri, 1908, 39pp. 527. Assier, Adolphe d'. Posthumous Humanity: A Study of Phantoms, to Which is Added an Appendix Showing the Popular Belief in India Respecting the Posthumous Vicissitudes ofthe Human Entity. Translated by Henry S. Olcott. San Diego: Wizards Bookshelf, 1981, 360pp. 528. Bergman-Carton, J. "The Medium is the Medium: Jules Bois, Spirituahsm, and the Esoteric Interests ofthe Nabis," Arts Magazine, 61 (December 1986), 2429.

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529. Berry, Thomas E. "Seances with the Tsar," Fate, Part 1, 39(September 1986), 89-95; Part 2, 39(October 1986), 88-93. 530. Bozzano, Ernesto. Discarnate Intelligences on Human Life. London: Watkins, 1938. 531 Bremond, A. "Leon Bnmschvicg's Rehgion ofthe Spirit," (reprint from June 1940), Thought, 65(September 1990), 235-248. 532. Carrington, Hereward. Eusapia Palladino and Her Phenomena. New York: B.W. Dodge and Co, 1909, 353pp. 533. Conversations with Angels: What Swedenborg Heard in Heaven. Edited by Leonard Fox and Donald Rose. Translated by David Gladish and Jonathan Rose. West Chester, PA: Swedenborg Foundation, 1996, 160pp. 534. Dole, George F , and Robert H. Kirven. A Scientist Explores Spirit: A Compact Biography of Emanuel Swedenborg, with Key Concepts of Swedenborg's Theology. New York: Swedenborg Foundation, 104pp. 535. Fielding, Everard. Sittings with Eusapia Palladino. New Hyde Park, NY: University Books, 1963, 324pp. 536. Geley, Gustave. Clairvoyance and Materialisation: A Record of Experiments. Translated by Stanley de Brath. New York: Arno Press, (1927), 1975. 537. Jung-Stilling, Johann Heinrich. Theory of Pneumatology in Reply to the Question, What Ought to be Believed Concerning Presentient Visions and Apparitions According to Nature, Reason, and Scriptures. Edited by George Bush. Translated by Samuel Jackson. New York: J.S. Redfield, 1851, 286pp. 538. Kardec, Allan (Leon Denizarth Hippolyte Rivail). A Beginner's Manual of the Spiritist Doctrine. Philadelphia: Allan Kardec Educational Society, 1985, 83pp. 539.

. Book of Mediums. Vlamview, NY: Original Pubhcations, 1987.

540. . Book on Mediums: or, Guide for Mediums and Invocators. York Beach, ME: Samuel Weiser, 1994. 541. . Genesis: The Miracle and the Prediction According to Spiritism. Translated by W.J. Colville. Boston: Colby and Rich, 1883,488pp.

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542. . The Gospel According to Spiritism. Translated by J.A. Duncan. London: Headquarters Pubhshing Co, 1987, 308pp. 543. . Practical Spiritism. Heaven and Hell, or the Divine Justice Vindicated in the Plurality of Existence. Translated by Anna Blackwell. London: Trubner and Co, 1878,448pp. 544. . The Spirits'Book. Translated by Anna Blackwell. London: Psychic Press, 1898, 1975,438pp. 545. Keil,H.J,andE.J.Fahlen. "Nina S. Kulagina: A Strong Case for PK Involving Directly Observable Movement of Objects," European Journal of Parapsychology, (May 1976), 36-44. 546. Kerner, Justinus AC. The Seeress ofPrevorst. Translated by Catherine Crowe. London: J.C. Moore, 1845, 338pp. 547. Kirven, Robert H. Angels in Action: What Swedenborg Saw and Heard. West Chester, PA: Chrysalis Books, 1994, 111pp. 548 Lapponi, Giuseppe. Hypnosis and Spiritism. Translated by Mrs. Philip Gibbs. London. G. Bell and Sons, 1907, 267pp. 549. Lombroso, Cesare. After Death—Wlrat? Translated by Wilham Sloane Kennedy. Boston: Small, Maynard, and Co, 1909, 364pp. 550. "Mr. Richet's Recent Research in Thought-Transference," Proceedings ofthe Society for Psychical Research, 2(1884), 235-264. 551. Perovsky-Petrovna-Solovovo, Count. "Nikolaefe: A Little Known Russian Physical Medium," Proceedings ofthe Society for Psychical Research, 47(19421945), 261-266. 552. Rogo, D. Scott. "Eusapia Palladino and the Structure of Scientific Controversy," Parapsychology Review, (April/May 1975), 23-27. 553. Sigstedt, Cyriel S. The Swedenborg Epic. New York: Bookman Associates, 1952, 517pp. 554. Spalding, John Howard. The Kingdom of Heaven as Seen by Swedenborg. London: J.M. Dent, 1916, 348p. 555. Stroh, Alfred H. An Abridged Chronological List ofthe Works of Emanuel

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Swedenborg. Uppsala, Sweden: Ahnqvist and Wiksells Boktryckeri, 1910, 54pp. 556. Swedenborg, Emanuel. The Apocalypse Explained According to the Spiritual Sense. 12 vols. Translated by John C. Ager. New York: American Swedenborg Printing and Pubhshing Society, 1897-1909. 557. . Arcana Coelestia (Heavenly Secrets). 12 vols. Edited by John Faulkner Potts. New York: Swedenborg Foundation, 1965-1970. 558. . A Dictionary of Correspondences, Representatives, and Significatives, Derived from the Word of the Lord. Boston: Massachusetts New-Church Union, 1910. 559. . Divine Love and Divine Wisdom. Translated by John C. Ager. New York: Swedenborg Foundation, 1979, 306pp. 560. . The Earths in Our Solar System Which Are Called Planets, and the Earths in the Starry Heaven, Their Inhabitants and Spirits and Angels Thence, from Things Heard and Seen. (Originally pubhshed in 1758). Boston: B.A. Whittemore, 1928,124pp. 561. . The Five Senses. Translated by Enoch S. Price. Philadelphia: Swedenborg Scientific Association, 1914, 338pp. 562. . Heaven and Hell. Translated by George F. Dole. New York: Pillar Books, 1976, 426pp. 563. . Heaven and Its Wonders, and Hell. New York: Swedenborg Foundation, 1935,624pp. 564. . The Nature ofthe Intercourse Between the Soul and the Body. New York: American Swedenborg Printing and Pubhshing Society, 1898, 285pp. 565. . The Soul, or Rational Psychology. Translated by Frank Sewall. New York: New Church Board of Pubhcations, 1887, 388pp. 566. . The Spiritual Diary of Emanuel Swedenborg. 5 vols. Translated by George Bush, John H. Smithson, and James F. Boss. London: J. Speirs, 18331902. 567. . The Spiritual Life/The Word of God. Translated by John C. Ager. New York: Swedenborg Foundation, 1973, 153pp.

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568. . A Treatise Concerning Heaven and Hell. Translated by Wilham Cookworthy and Thomas Hartley. Baltimore: Anthony Miltenberger, 1812. 569. . The True Christian Religion. 2 vols. Translated by John C. Ager. New York: Swedenborg Foundation. 570. Synnestvedt, Sig. The Essential Swedenborg. New York: Swedenborg Foundation, 1977,202pp. 571. Tenhaeff, Wilhehn Heinrich Carl. Telepathy and Clairvoyance: Views of Some Little Investigated Capabilities of Man. Translated by Cora Matteson and Lauta von Sysma. Springfield, IL: Charles Thomas, 1972, 161pp. 572. Toksvig, Signe. Emanuel Swedenborg: Scientist and Mystic. London: Faber and Faber, 1949,389pp. 573. Trobridge, George. Swedenborg: Life and Teaching. New York: Swedenborg Foundation, 1976,299pp. 574. Van Dusen, Wilson M. The Presence of Other Worlds: The Psychological/Spiritual Findings of Emanuel Swedenborg. New York: Harper and Row, 1974,240pp. 575. Whitehead, John. Sir Oliver Lodge's "Raymond": A Review. Boston: NewChurch Union, 1917?, 14pp. 576. Wundt, Wilhehn. "Spirituahsm as a Scientific Question: An Open Letter to Professor Herman XJkici," Popular Science Monthly, 15(September 1879), 582583.

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Chapter 4

Investigating Spirits PSYCHICAL RESEARCH Investigations of alleged spirit contact span from theriseof Mesmerism (the case of Frederica Hauflfe, the seeress of Prevorst, see Chapter 3), to the mysterious rappings in the Fox household, to the founding ofthe Society for Psychical Research in England and the United States. Scientists used empirical means to substantiate the existence of life after death, test the abilities of mediums, and exposefraudulentmediums and spirit manifestations. Arthur Conan Doyle, in his book The Edge ofthe Unknown (475), stated that the "demonic humbug" of spirit manifestations attracted scholarly investigators as well as the general pubhc.1 In the 1850s, scholarsfromCambridge University began to investigate Spirituahsm as a means of validating the actual existence of a "spiritual nature" in man. The prevailing worldview was influenced by Darwin's On the Origin ofthe Species which treated man's development merely in terms of evolution. The Cambridge scholars presumed that if the existence of spirits could be scientifically demonstrated, it would counteract Victorian atheism and materialism. From this Cambridge group, as well asfromthe Spirituahst movement itself, came the Society for Psychical Research. The goal ofthe Society was to investigate reports of psychic phenomena, estabhsh a criteria to substantiate sohd evidence, and to determine the exact nature of "psychic" events. The Society studied not only survival cases (ghost phenomenon), but also telepathy and hypnosis.2 One ofthe earliest investigations of spirit phenomena was ofthe medium Florence Cook by physicist Wilham Crookes. Cook, while enclosed in a cabinet, manifested the spectral entity "Katie King." Critics alleged that Katie and Florence Cook were the same person. Cromwell Varley, an electrical engineer (and a Spiritualist), devised a test in which a battery was attached to the medium so that any attempt to leave the cabinet would break the circuit. "Katie" appeared and the circuit was not broken. Historian Trevor H. Hall contended that Cook could have manipulated the wires by wrapping the ends ofthe connecting wiresfromthe

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resistance coil around Varley's positive wiring before removing the plastic bands from her wrist. She could then befreeto assume her "Katie" character. Crookes beheved that Florence Cook was a genuine medium, but critics suggested that his judgment was swayed by her youthfulness. Early investigators observed that mediums produced a "physical gift" from thenbodies that was "a viscous, gelatinous substance which appeared to differ from every known form of matter...." It was capable of solidifying, but was reabsorbed into the medium's body. Some investigators touched this substance and found it to be elastic and sensitive. Mme Alexandre-Bisson and Charles Richet, a French physiologist, studied this phenomenon in 1909 and called it "ectoplasm". They observed that this "semi-fluid" possesses some properties found in in living substances, notably the power to change, move, and to assume definite forms.3 Dr. W.A. Crawford, of Belfast, studied the medium Miss Goligher. His work was described in two books The Reality ofPsychic Phenomena (654) and Experiments in Psychic Science (655). In the Goligher sittings, the ectoplasn formed "rods or columns of power" which produced raps and the movements of objects.4 The practice of placing mediums in cabinets enabled researchers to more carefully observe the production of ectoplasm. According to Conan Doyle, the object ofthe cabinet is that some condensation of material, which we can best describe as a heavy vapour, is necessary before you get the ectoplasm. The methods call for clearer scientific definition, but in practice it is found that anything which will make an enclosed space and conserve force is of great importance.5 A famous investigation of a medium was that of "Margery," who was an entity communicated by Mina Stinson Crandon. Mrs. Crandon was a powerful physical medium. She produced levitation, ectoplasm, psychic music and lights, and paranormal fingerprints. The investigations were held at the Crandon home in Boston. Seances were conducted in the 1920s-30s in a darkened room at the Crandon's home in Boston. An entity named "Walter" (presumably Mrs. Crandon's brother Walter who died in a railway accident) was her spirit control (note: the spirit control is usually thefirstspirit to speak through the medium, who "screens" other spirits who want to speak). In the investigation, Mrs. Crandon sat in a Richardson-Dennett cabinet. It was glass-sided so that the whole interior was visible. The medium's hands, feet, and head were tightly lashed to the chair in the cabinet. In spite of this, the spirit phenomena persisted.6 As further evidence of her mediumship, in one instance, Mrs. Crandon wrote pages of Chinese characters. "An independent Chinese scholar concluded that these were not 'mere abstracts learned by heartfromthe Chinese classics.'"7 Physical healings also resulted from the Margery mediumship. Other mediums were investigated by psychical researchers, including Mrs. Lenore Piper by the philosopher/psychologist Wilham James and Richard

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Hodgson, a founding member ofthe Society for Psychical Research, and Gladys Osborne Leonard by Sir Oliver Lodge, a prominent British physicist.

POLTERGEISTS "Poltergeist" is a German word meaning "noisy ghost." It apphes to any physical phenomena (raps, moving objects, unexplained sounds) that occur in a haunting. Psychical researchers define poltergeist phenomena as "Recurrent Spontaneous Psychokinesis" (RSPK). Accounts of poltergeists date as early as 858 AD. Falling stones, loud noises, and knockings were reported in the town of Bingen, on the Rhine, in Germany. In 1184, in Wales, Wilham Nott alleged that his house was infested with spirits who tore up clothing and tossed clumps of dirt.8 Many parapsychologists beheve that poltergeist phenomena is caused by the "excessive libinal energy" of a teenager as a way to get attention.9 Researcher Hereward Carrington wrote that the poltergeist is an energy that is radiated from the body "when the sexual energies are blossoming into maturity." Thus, instead of them taking their normal course, they "find this curious means of externalization."10 Holzer admitted that a teen-ager may provoke the force necessary to cause a poltergeist event to occur, but cases also indicate that this force may be "used by an intelligent, if warped, nonphysical entity outside the child's mind. The youngster is the tool, not the originator, of the disturbances...." * * Stevenson stated that the physical phenomena which occurs during poltergeist experiences violates the theory of human agency, especially in the case of objects flying through the air.12 A famous poltergeist case was the "Bell Witch" which tormented and eventually killed a Tennessee farmer. Mysterious scratching and scraping sounds began at the John Bell household in 1817. He ignored them atfirst,but they escalated into high pitch sounds. The vibrations were so immense that they caused the house to tremble. Quilts were pulled off the beds, chairs floated in the air, pictures crashed to the floor, and stones fellfromthe sky. One day the family heard a voice who identified herself as "Kate." She said that her jaw-bone had been unearthed by Bell's sons in a near-by grove. Even though the bone was reburied, the terrifying experiences continued. John Bell was strickened by mysterious afflictions, including the swelling of his tongue, weakness, and lethargy. As a result of his maladies, he sank into a coma and died in 1820.13 A poltergeist case was investigated in London in 1977 by Maurice Grosse and Guy Lyon Playfair. The phenomena began when the beds of the Harper family children began to shake. There were the sounds of someone shuffling across the floor, as well as loud knocks. A heavy chest of drawers were observed to move across the room. It was suspected that the disturbances were caused by the spirit of a little girl who had been suffocated by her father in a near-by house. A medium came to the house and discovered several entities who claimed to be feeding off the negative energy exhibited by Mrs. Harper and her eleven-year old daughter who

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were bitter toward her former husband.14

ELECTRONIC VOICE PHENOMENA The idea of using electronic equipment to communicate with the dead was first proposed by Thomas Edison. Research into "Electronic Voice Phenomenon" (EVP) began in 1959 when Friedrich Jorgenson, an opera singer andfilmaker,was recording bird songs. Instead of birds on the tape, he heard a voice, purportedly of his deceased mother, which said, "You are being watched." As he pursued his research into recording spirit voices, the spirits told him to use a radio input instead of a microphone. They often spoke in different languages. In some cases, each word in the sentence was in a different language. Jurgenson "attributed this use of many languages (by the spirits) to a desire by his invisiblefriendsto prove that the messages did not comefromthe radio station."15 EVP operators describe the voices and messages thusly: the speech is faster than normal; the speakers often address investigators by theirfirstnames; foreign words are intermixed with Enghsh; most communications are not more thanfiveor six words; and the voices are both male and female. Many voices, rather than being faint, are loud. In many instances, they communicate by singing.16 EVP may be a form of psychokinesis in which a person's thoughts are impressed upon a tape or telephone without them actually speaking. Author Jerome Clark reported a telephone callfromafriendwho asked if his wife could babysit for her children. Later, thefriendsaid that she had changed her mind and had not made the call.17 Critics of EVP state that the voices are usually so hard to decipher that they are none other than "the normal background hiss upon which people want to hear words and sentences." David Ellis, a student at Cambridge University, studied EVP between 1970 and 1972 and concluded that the voices could be explained "in terms of heightened states of imagination." In at least six cases, alleged EVP recordings were voices recordedfromRussian radio broadcasts.18 The telephone is a further means by which spirits may communicate. Terrence Peterson, in his article "Those Puzzling Spirit Voices" (1024), stated that telephone callsfromthe dead differfromEVP. The calls are initiated by the caller (i.e., the deceased) to the surprise ofthe receiver. The tone ofthe deceased's voice seems normal. At times, these are person-to-person calls, yet there is no phone company record of them having been made.19 Sarah Estep founded the Electronic Voice Phenomenon Association in Severna Park, Maryland. It had about 500 members internationally in 1993. Estep uses a small, battery-operated tape recorder to record voicesfromhaunted, historical, or sacred places in locations as Egypt and Great Britain. To record, she suggests finding a quiet spot. Be aware of cold spots. Assure the "unseen" that you come in friendship and in peace. Explain that you will only be there a short time. Put in a 60 minute tape, check your batteries, and the spirits will do the rest.20

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NOTES 1. Arthur Conan Doyle, The Edge ofthe Unknown, New York: Berkeley Medallian Books, (1930), 1968, p. 137. 2. Those interested in die origins of psychical research and a summary ofthe early research into mediumship should consult my book Channeling: A Bibliographic Exploration, New York: Garland Pubhshing, 1992, pp.18-21. 3. Doyle, op.cit, p. 138. 4. Ibid.,pp.l45-146. 5. Ibid., p. 146. 6. Marian L. Nester, "The Margery Mediumship: I Was There," Fate, 38(April 1985), p.84. 7. Ibid.,p.86. 8. Jenny Randies and Peter Hough, The Afterlife: An Investigation into the Mysteries of Life After Death, New York: Berkeley Books, 1994, p. 121. 9. Hans Holzer, ESP and You, New York: Ace Books, 1966, p. 182. 10. Randies and Hough, op.cit, p. 126. 11. Holzer, op.cit, p. 182 12. Ian Stevenson, "Are Poltergeists Living or Dead?", Part 2, Fate, 41 (March 1988), p.75. 13. Holzer, op.cit, p. 184. 14. Randies and Hough, op.cit, pp. 123-124. 15. "Friedrich Jurgenson Dies," Fate, 41(March 1988), p.85. 16. Terrence Peterson, "Those Puzzling Spirit Voices," Fate, 46(December 1993), p.82. 17. Ibid., p.84. 18. Randies and Hough, op.cit, p. 160. 19. Peterson, op.cit, p.85. 20. Sarah Estep, "Tapesfromthe Dead," Fate, 44(May 1991), p.54.

GUIDE TO REFERENCES General works on psychical research comprise its history and its investigative theories. Prominent books include Experiences of a Psychical Researcher by Raymond Bayless (601), Forty Years of Psychical Research by Hamlin Garland (711), The Medium, the Mystic, and the Physicist: Toward a General Theory of the Paranormal by Lawrence LeShan (767), Welcoming Silence: A Study of Psychical Phenomena by D. Scott Rogo (875), Theory and Experiment in Psychical Research by Wilham G. Roll (877), and The Society for Psychical Research: An Outline of Its History by Walter H. Salter (884). Writings on psychical research include biographies of its leading researchers as well as their work with famous mediums. James H. Hyslop was one of the earhest psychical researchers and his life and career is profiled in "James Hervey Hyslop—

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Pioneer" by HA. Bruce (625). E.E. Fourier d'Albe wrote a biography of Wilham Crookes entitled Life of William Crookes (702). Other biographies/autobiographies include Harry Price: The Biography of a Ghost Hunter by Paul Tabori (903), Richard Hodgson: The Story of a Psychic Researcher and His Time by A.T. Baird (589), There Is More Beyond: Selected Papers of Gardner Murphy by Gardner Murphy [edited by Lois Barclay Murphy] (802), and "Eric Dingwall, Devil's Advocate" by Guy Lyon Playfair (832). Several works have profiled the career ofthe medium Mrs. Lenore Piper, including Past and Present with Mrs. Piper by Anne Manning Robbins (869) and Mrs. Piper and the Society for Psychical Research by M. Sage (882). Other mediums were discussed in the following works, The American Seances with Eusapia Palladino by Hereward Carrington (631) and Rudi Schneider: A Scientific Examination of His Mediumship by Harry Price (843). Sources on the "Margery" mediumship were Margery by Thomas Tietze (913), and "Science and the Medium: The Climax of a Famous Investigation" by Hudson Hoagland (738). A number of works investigated the phenomenon of trance. Such works include Trance: A Natural History of Altered States of Mind by Brian Inghs (753), "Observation of Certain Phenomena of Trance" by Charles Eliot Norton (815), Beyond Normal Cognition: An Evaluation and Methodological Study ofthe Mental Content of Certain Trance Phenomena by John Frederick Thomas (909), Life in Spirit: With a Guide for the Development of Mediumship by Harry Edwards (684), Trance Mediumship: An Introductory Study of Mrs. Piper and Mrs. Leonard by Walter H. Salter (885), and "The Development of Spirituahst Mediums: Apprenticeship to a Tradition" by Bonita Ann Freeman (704). Other types of psychical phenomena have been studied. Spirit writing was profiled in Psychography: A Treatise on the Phenomenon of Direct Writing by Wilham Stainton Moses ["M.A. Oxon"] (797). A number of works have concerned spirit photography, The Case for Spirit Photography by Arthur Conan Doyle (675), Photographing the Invisible by James Coates (647), Ghosts in Photographs: The Extraordinary Story of Spirit Photography by Fred Gettings (717), "Psychic Photography and Thoughtography" by Jule Eisenbud (690), and Photographing the Spirit World by Cyril Permutt (827). Telepathy has been profiled in the following works, Telepathy: An Outline of Its Fact, Theory, and Implication by Whately Carington (628), "Some Disputable Phenomena Allied to Thoughtography" by C.T.K. Chari (644), Clairvoyance and Thoughtography by T. Fukurai (699), "An Account of Some Experiments in Thought-Transference" by Ohver Lodge (769), and Telepathy and Clairvoyance: Views of Some Little Investigated Capabilities of Man by Wilhehn Henrich Carl Tenhaeff (906). Several works discuss psychokinesis (PK), or the movement of objects by nonphysical means, "Clairvoyance and Psychokinesis and Transcendental Meditation: A Preliminary Study" by W.G. Brand and J. Hargrove (613), "On Alleged Movements of Objects Without Contact, Occurring Not in the Presence of a Paid Medium" by Frederic W.H. Myers (806), "Fifteen Years of Psychokinesis" by

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A.R.G. Owen, (820) and "Qualitative Time-Domain Analysis of Acoustic Envelope of Psychokinetic Table Rapping" by J. Whitton (926). The literature of psychical research has detailed investigations of various hauntings and cases of apparent spirit communication. Such works are Our Unseen Guest by Darby and Joan (664), The Unquiet Dead by Edith Fiore (698), The Evidence for Phantom Hitch-hikers by Michael Goss (720), The Seen and the Unseen by Andrew MacKenzie (779), The Most Haunted House in England: Ten Years' Investigation of Borley Rectory by Harry Price (841), and The Betty Book by Stewart Edward White (924). A famous case of spirit communication was that of Patience Worth, who conveyed literary works through the mediumship of Pearl Curran. Books on Patience Worth are The Riddle of Patience Worth (849) and The Case of Patience Worth by Walter Franklin Prince (846), and Singer in the Shadows by Irving Litvag (768). Several works profile exposes of mediums, "The Tragic Deception in Materialization" by Tom O'Neill (816), "CSICOP Assists in Philadelphia TV Station's Psychic 'Sting'" by Joe Nickell (812), and The Psychic Mafia by M. Lamar Keene (763). Some literature associated mediumship with conditions ofthe nervous system. Such works were The Philosophy of Spiritualism and the Pathology and Treatment ofMediomania by Frederic R. Marvin (783), Physical Media in Spirit Manifestation: The Phenomena of Responding Tables and the Planchette, and Their Physical Causes in the Nervous System by G.W. Sampson (888), and "Parapsychology and the Seven Dragons: A Neuropsychiatric Model for Psi Phenomena" by J. Ehrewald (685). Much literature has been devoted to poltergeists. General works are The Enigma ofthe Poltergeist by Raymond Bayless (938), On the Track ofthe Poltergeist by D. Scott Rogo (983), The Poltergeist by Wilham G. Roll (988), and Can We Explain the Poltergeist? by A.R.G. Owen (975). A number of works have profiled poltergeist cases, "The Newark Disturbance" by Wilham G. Roll, D.S. Burdick, and W.T. Joiner (987), "The Seaford Distrubance" by Wilham G. Roll and J. Gaither Pratt (992), and "The Sitabonda Poltergeist (Java, 1987): A Firsthand Account Written Soon After the Events" by G. Zorab (1012). The case ofthe Bell Witch was chronicled in A Mysterious Spirit: and Bell Witch of Tennessee by Charles Bailey Bell and Harriet Parks Miller (939). Explanations for the nature and cause of poltergeist phenomena are found in works as "Poltergeists: A Physical Theory" by G.W. Lambert (962), and "The Psychodynamics of Poltergeist Activity and Group PK" by J. Whitton (1006). Writings on Electronic Voice Phenomena (EVP) include Voices from the Tapes by Peter Bander (1014), Breakthrough: An Amazing Experiment in Electronic Communication with the Dead by Konstantine Raudive (1025), "Tapes from the Dead" (1020) and How to Tape Voices in the Field (1019) by Sarah Estep, and Phone Calls from the Dead by D. Scott Rogo and Raymond Bayless (1027).

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PSYCHICAL RESEARCH 577. Abbott, David Phelps. Behind the Scenes with the Medium. Chicago: Open Court, 1908,336pp. 578. . "The History of a Strange Case," Open Court, (May/June 1908). (Also pubhshed as "The Case of Mrs. Blake" in Proceedings ofthe American Society for Psychical Research, 7[1913]), 570-788. 579. . "Independent Voices, Movements of Objects Without Contact and Spirit Portraits," Journal of the American Society for Psychical Research, (April 1911). 580. Aksakof, Alexander N. A Case of Partial Dematerialization of the Body of a Medium. Translated by Tracy Gould. Boston: Banner of Light, 1898, 197pp. 581. Alcock, James E. Parapsychology: Science or Magic? New York: Pergamon, 1981, 224pp. 582. . Science and Supernature: A Critical Appraisal of Parapsychology. Buffalo, NY: Prometheus Books, 1990, 186pp. 583. Anderson, Rodger I. "Life After Death: The New Evidence," Fate, Part 1, 39(August 1986), 84-92, Part 2, 39(September 1986,64-74. 584. 74-79.

. "The Medium Who Mystified a Magician," Fate, 37(June 1984),

585. Ashby, Robert T. A Guide Bookfor the Study of Psychical Research. New York: Samuel Weiser, 1972. 586. Auerbach, Loyd. ESP, Hauntings, and Poltergeists: A Parapsychologist's Handbook. New York: Warner Books, 1986, 467pp. 587. Baggally, W.W. Telepathy: Genuine and Fraudulent. London: Methuen, 1917, 1920. 588. Baird, AT. One Hundred Cases for Survival After Death. New York: Ackerman, 1944. 589. . Richard Hodgson: The Story of a Psychic Researcher and His Time. London: Psychic Press, 1947.

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590. Baker, Robert A., and Joe Nickell. Missing Pieces: How to Investigate Ghosts, UFOs, Psychics, and Other Mysteries. Buffalo, NY: Prometheus Books, 1992,339pp. 591. Balfour, Countess of. "The Palm Sunday Case: Night Light on an Old Love Story," Proceedings ofthe Society for Psychical Research, 52(February 1960). 592. Barbanell, Maurice. "Seance Room Scoundrel," Tomorrow Magazine, 6(Summer 1958), 49. 593. Barber, Theodore. Pitfalls in Human Research. Oxford and New York: Oxford University Press, 1976. 594. Barrett, Wilham F. Death-bed Visions. London: Methuen and Co., Ltd., 1926, 116pp. 595. . On the Threshold of the Unseen. London: KeganPaul, Trench, Trubner; New York: E.P. Dutton and Co., 1920, 336pp. 596. 1937,203pp.

. Personality Survives Death. New York: Longmans, Green,

597. 255pp.

. Psychical Research. New York: Henry Holt and Co., 1911,

598. 1911,47pp.

. Seeing Without Eyes. Halifax: The Spiritualist National Union,

599. Barrett, William F., Edmund Gurney, and Frederic W.H. Myers. "Report on Thought-Reading," Proceedings ofthe Society for Psychical Research, 1(18821883), 13-34,70-79, 161-215. 600. Batchelder, K. J. "Report of a Case of Table Levitation and Associated Phenomena," Journal of the Society for Psychical Research, (September 1966), 339-356. 601. Bayless, Raymond. Experiences of a Psychical Researcher. New Hyde Park, NY: University Books, 1972. 602. Beard, George. "The Psychology of Spiritism," North American Review, 129(Julyl879),65,78. 603. Beard, Paul. The James-John Experiment. London: College of Psychic Studies, 1973,43pp.

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604. . Living On: How Consciousness Continues and Evolves After Death. New York: Continuum, 1981,202pp. 605. Beloff, John. Parapsychology: A Concise History. Athlone Press, 1993, 330pp. 606. . Parapsychology: The Way Ahead. Tunbridge Wells: Institute for Cultural Research, 1974. 607. . The Relentless Question: Reflections on the Paranormal. Jefferson, NC: McFarland, 1990,221pp. 608. Bendit, Laurence J. and Phoebe P. The Psychic Sense. New York: E.P. Dutton and Co., 1949. 609. . This World and That: An Analytical Study of Psychic Communication. Wheaton, IL: The Theosophical Pubhshing House, 1950, 1969, 194pp. 610. Berger, Arthur S. The Artistocracy ofthe Dead. Jefferson, NC: McFarland, 1987,222pp. 611. . Lives and Letters in American Parapsychology: A Biographical History. Jefferson, NC: McFarlanad, 1988, 329pp. 612. Besterman, Theodore. "The Psychology of Testimony in Relation to Paraphysical Phenomena. Report of an Experiment," Proceedings ofthe Society for Psychical Research, 40(1932), 363-387. 613. Bird, J. Malcolm. My Psychic Adventures. New York: Scientific American Publishing Co, 1927. 614. Blackburn, Douglas. "Confession Regarding Smith and Blackburn," Daily News (London), (September 1-5,1911). 615. Blackmore, Susan. The Adventures of a Parapsychologist. Buffalo, NY: Prometheus Books, 1986,249pp. 616.

. "The Making of a Skeptic," Fate, 39(April 1986), 69-75.

617. . "Psychic Experience: Psychic Illusion," Skeptical Inquirer, 6(Summer 1992), 367-376.

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618. Boirac, Emile. The Psychology ofthe Future. Translated by W. DeKerlor. New York: Frederick A. Stokes Co, 1918. 619. Bradford, Gamaliel. A Naturalist of Souls: Studies in Parapsychology. New York: Dodd, Mead, 1917, 292pp. 620. Brand, W.G, and J. Hargrove. "Clairvoyance and Psychokinesis and Transcendental Meditation: A Preliminary Study," European Journal of Parapsychology, (November 1976), 6-16. 621. Brice, James. The Esoteric Worldview: An Alternative Conceptual Framework for the Modern World. Elzzikor Publications, 1992, 50pp. 622. Broad, CD. Lectures on Psychical Research. London: Routledge and Kegan Paul; New York: Humanities Press, 1962. 623. . "The Relevance of Psychical Research to Philosophy," Philosophy, 24(October 1949), 291-309. 624. Brown, M.H. "New Evidence on Psychic Phenomena," Reader's Digest, 118(May 1981), 113-117. 625. Bruce, H.A. "James Hervey Hyslop—Pioneer," Journal of Parapsychology, (March 1956), 44-52. 626. Burr, H.S. Blueprintfor Immortality: The Electric Pattern. London: Neville Spearman, 1972. 627. Campbell, John L , and Trevor H. Hall. Strange Things: The Story ofFr. Allen McDonald, Adam Goodrich Freer, and the Society for Psychical Research's Enquiry into Highland Second Sight. London: Routledge and Kegan Paul, 1968, 350pp. 628. Carington, Whately. Mind, Matter, and Meaning. London: Methuen and Co, 1949. 629. . Telepathy: An Outline of Its Fact, Theory, and Implication. London: Methuen and Co, 1945. 630. Carpenter, Wilham B. "On Fallacies of Testimony in Relation to the Supernatural," Contemporary Review, (January 1876). 631. Carrington, Hereward. The American Seances with Eusapia Palladino. New

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York: Garrett, 1954. 632. 157pp.

. The Case for Psychic Survival. New York: Citadel Press, 1957,

633. . Eusapia Palladino and Her Phenonema. New York: B.W. Dodge and Co, 1909, 353pp. 634. . Laboratory Investigation into Psychic Phenomena (Reprint of 1939 editon). New York: Arno Press, 1975, 255pp. 635. . Personal Experiences in Spiritualism. London: T. Werner Laurie, 1913,234pp. 636. . The Physical Phenomena of Spiritualism, Fraudulent and Genuine. Boston: Small, Maynard, and Co, 1908,426pp. 637. . Psychology in the Light of Psychic Phenomena. Philadelphia: David McKay, 1940, 214pp. 638. . The Story of Psychic Science (Psychical Research). New York: Iver Washburn, 1931, 399pp. 639. . The World of Psychical Research. (First pubhshed as The Invisible World, 1946). South Brunswick: A.S. Barnes, 1973, 190pp. 640. "Case ofthe Will of James L. Chaffin," Proceedings ofthe Society for Psychical Research, 36(1928). 641. Castle, T. "Phantasmagoria: Spectral Technology and the Metaphorism of Modern Reverie," Critical Inquiry, 15(Autumn 1988), 26-44. 642. Cerullo, John. The Secularization ofthe Soul: Psychical Research in Modern Britain. Philadelphia: Institute for the Study of Human Issues, 1982, 200pp. 643. Chaney, Robert G. Medium and the Development of Mediumship. Freeport, NY: Books for Liberation, 1946,1972, 215pp. 644. Chari, C.T.K. "Some Disputable Phenomena Allied to Thoughtography," Journal of the American Society for Psychical Research, (July 1969), 273-286. 645. Clanny, Wilham R. A Faithful Record of the Miraculous Case of Mary

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Jobson. London: Newcastle-Upon-Tyne, 1841, 59pp. 646. Clark, Jerome. "Scandal in the Spirit World," Fate, 36(November 1983), 63-67. 647. Coates, James. Photographing the Invisible. Chicago: Advanced Thought Publishing Co, 1911, 394pp. 648. Coates, Stanford E. Physical Research and Spiritism .Albuquerque, NM: Institute for Psychical Research, 1983,117pp. 649. . Psychical Research and Spiritualism. Albuquerque, NM: American Classical College Press, 1980. 650. Coblentz, Stanton A. Light Beyond: The Wonderworld of Parapsychology. Cranbury, NJ: Associated University Presses, 1982,256pp. 651. Cook, Cecil M. The Voice Triumphant: The Revelation of a Medium. New York: Alfred A. Knopf, 1931. 652. Cooke, Grace. The New Mediumship. Marina Del Rey, CA: DeVorss, 1965. 653. Cox, Wilham E. "Parapsychology and Magicians," Parapsychology Review, (May/June 1974). 654. Crawford, W.A. Experiments in Psychical Science. London: Watkins, 1919. 655.

. The Reality of Psychic Phenomena. London: Watkins, 1916.

656. Crookes, Wilham. Researches in Spiritualism. (Reprint of 1880 edition). New York: Sourcebook, 1984, 112pp. 657. Crookes and the Spirit World: A Collection of Writings by or Concerning the Works of Sir William Crookes, O.M., F.R.S., in the Field of Psychical Research. Edited by MR. Barrington, R.G. Medhurst, and K.M. Goldney. New York: Taplinger, 1972, 250pp. 658. Crossley, Alan Ernest. The Enigma of Psychic Phenomena. Elton, England: A.E. Crossley, 1974. 659. . The Story of Helen Duncan, Materialization Medium. Ifracombe: Stockwell, 1975,186pp.

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660. Crowe, Catherine. The Night Side of Nature or, Ghosts and Ghost Seers. (Originally pubhshed in 1848). Wellingborough, England: Aquarian Press; New York: Sterling Pubhshing, 1986, 451pp. 661. Cummins, Geraldine. Swan on a Black Sea: A Study in Automatic Writing— The Cummins-Willett Scripts. London: Routledge and Kegan Paul, 1965. 662. Currie, Ian. You Cannot Die: The Incredible Findings of a Century of Research on Death. New York: Methuen and Co, 1978, 288pp. 663. Dallas, Helen A. Mors Janua Vitae? A Discussion of Certain Communications Purporting to Come from Frederic W.H. Myers. London: W. Rider and Son, 1910. 664. Darby and Joan. Our Unseen Guest. Alhambra, CA: Borden Publishing Co, (1921), 1971,320pp. 665. Deleuse, J.P.F. Practical Instruction in Animal Magnetism. N.p, n.d. 666. Dingwall, Eric J. Abnormal Hypnotic Phenomena: A Survey of NineteenthCentury Cases. 4 vols. London: J. and A. Churchill, 1967. 667.

_. The Critic's Dilemma. Battle Sussex, England: By author, 1966.

668. . "The Early World of Psychical Research," Parapsychology Review, (September/October 1975), 6-9. 669. . "Responsibility in Parapsychology," Parapsychology Review, (November/December 1970). 670. 198pp..

. Some Human Oddities. London: Home and Van Thai, 1947,

671. Dingwall, Eric J, and John Langdon-Davies. The Unknown—Is It Nearer? New York: New American Library, 1956. 672. Dingwall, Eric J, and Trevor H. Hall. Four Modern Ghosts. London. G. Duckworth and Co, 1958. 673. Dods, JohnB. Spirit Manifestations Examined and Explained, Judge Edmonds Refuted: or an Exposition ofthe Involuntary Powers and Instincts of the Human Mind. New York: DeWitt and Davenport, 1854.

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61 A. Douglas, Alfred. Extrasensory Powers: A Century of Psychical Research. London: Gollancz, 1977, 392pp. 675. Doyle, Arthur Conan. The Case for Spirit Photography. New York: George H. Doran, (1922), 1923, 132pp. 676. . "Independent Testimony as to the Mediumship of Florence Cook" in Researches in the Phenomenon of Spiritualism. Edited by Wilham Crookes. Manchester, 1926, 135-144. 677. Driesch, Hans. Psychical Research, the Science of the Super Normal. Translated by Theodore Besterman. London, 1933. 678. Druffel, Ann. "The Psychic Laboratory ofthe Mobius Society," Fate, 42(June 1989), 91-103. 679. Dunne, John W. An Experiment with Time. London: Faber and Faber, (1927), 1952,254pp.. 680.

. Intrusions? London: Faber and Faber, 1955, 159pp..

681. Durbin, H. A Narrative of Some Extraordinary Things That Happened to Mr. RichardGile's Children. N.p, 1880. 682. Ebon, Martin. Communicating with the Dead. New York: New American Library, 1968,211pp. 683. 1971,285pp.

. They Knew theUnknown. New York: World Pubhshing Co,

684. Edwards, Harry. Life in Spirit: With a Guide for the Development of Mediumship. Guilford, England: Heater Publishing Co, 1976, 238pp. 685. Ehrewald, J. "Parapsychology and the Seven Dragons: A Neuropsychiatric Model for Psi Phenomena" in Parapsychology. Edited by G.R. Schneidler. Metuchen, NJ: The Scarecrow Press, 1976, 246-263. 686. Eisenbud, Jule. "Caghostro Revisited: The Magic of Mediumship," Fate, Part 1, 39(January 1986), 46-51; Part 2, 39(February 1986), 68-73; Part 3, 39(March 1986), 94-98. 687. . "Freud's Ambivalent Affair with the Paranormal," Fate, 37(January 1984), 42-48.

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688. . Paranormal Foreknowledge: Problems and Perplexities. New York: Human Sciences Press, 1982, 312pp. 689. . Parapsychology and the Unconscious. Berkeley, CA: North Atlantic Books, 1983, 251pp. 690. . "Psychic Photography and Thoughtography" in Psychic Explorations. Edited by Edgar Mitchell and John White. New York: G.P. Putnam's Sons, 1974,314-331. 691. Evans, Henry Ridgely. Hours with the Ghost. Chicago: Laird and Lee, 1897. 692. Evans, Hilary. Gods, Spirits, Cosmic Guardian. Wellingborough, Northamptonshire, England: Aquarian Press, 1987, 287pp. 693. . Intrusions .Society and the Paranormal. London: Routledge and KegalPaul, 1982,206pp. 694. . Visions, Apparitions, Alien Visitors. Wellingborough, Northamptonshire, England: Aquarian Press; New York: Sterling Pubhshing, 1984, 320pp. 695. Evans, Wilham H. How to Be a Medium. Philadelphia: David McKay Co, (1937), 1950, 188pp. 696. Farrington, Elijah, and CF. Pidgeon. Revelations of a Spirit Medium (Reprint of 1922 edition). Edited by Harry Price and Eric J. Dingwall. New York: Arno Press, 1975, 327pp. 697. Fieldstone, Hendrick. What Will Happen to You the Very Moment You Die? New Discoveries in Spiritualistic Occultism. Albuquerque, NM: American Institute for Psychical Research, 1982, 117pp. 698. Fiore, Edith. The Unquiet Dead. Garden City, NY: Doubleday, 1987, 177pp. 699. FitzSimons, Raymond. Death and the Magician: The Mystery of Houdini. New York: Atheneum, 1981, 194pp. 700. Flournoy, Thaedore. Spiritism and Psychology. (Abridged translation of Esprits etMdediums). Translated by Hereward Carrington. New York and London: Harper and Brothers, 1911, 353pp.

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701. Fodor, Nandor. Between Two Worlds. West Nyack, NY: Parker Pubhshing Co, 1964,268pp. 702. Founder, E.E. d'Albe. Life of William Crookes. N.p, 1923. 703.

. New Light on Immortality. N.p, 1908.

704. Freeman, Bonita Ann. "The Development of Spirituahst Mediums: Apprenticeship to a Tradition." Doctoral dissertation. University of Pennsylvania, 1974. 705. Frikell, Samri. Spirit Mediums Exposed. New York: New Metropolitan Fiction, 1930, 96pp. 706. Fukurai, T. Clairvoyance and Thoughtography. London: Rider and Co, 1931. 707. Furness, H.H. Preliminary Report ofthe Commission Appointed by the University of Pennsylvania to Investigate Modern Spiritualism. Philadelphia: By Commission, 1887. 708. Gale, Harlow. "Psychical Research in American Universities," Proceedings ofthe Society for Psychical Research, 13(1897/1898), 583-587. 709. Gardner, Martin. How Not to Test a Psychic: A Study ofthe Remarkable Experiments with Renowned Clairvoyant Pavel Stepanek. Buffalo, NY: Prometheus Books, 1989, 264pp. 710. . On the Wild Side: The Big Bang, ESP, the Beast, 666, Levitation, Rainmaking, Trance-Channeling, Seances, and Ghosts, and More. Buffalo, NY: Prometheus Books, 1992, 257pp. 711. Garland, Hamlin. Forty Years of Psychical Research: A Plain Narrative. (Reprint of 1936 edition). Irvine, CA: Reprint Service Co, 1980. 712. . The Mystery ofthe Buried Crosses: A Narrative of Psychic Exploration. New York: E.P. Dutton, 1939, 351pp. 713. Gauld, Alan. The Founders ofPsychical Research. New York: Schocken Books, 1968,387pp. 714. . "The Haunting of Abbey House, Cambridge," Journal of the Society for Psychical Research, 46(1972).

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715. . A History of Hypnotism. Cambridge, NY: Cambridge University Press, 1992, 738pp. 716. . Mediumship and Survival: A Century of Investigation. Chicago: Academy Chicago Pubhcations, 1984, 287pp. 717. Gettings, Fred. Ghosts in Photographs: The Extraordinary Story of Spirit Photography. New York: Harmony Books, 1978, 152pp. 718. Gidel, Robert D , and Kathryn B. Bostwick. Theory ofthe PhysicalNonphysical Universe System. Punto Gorda, FL: Andaraeon Foundation Press, 1990, 560pp. 719. Goran, Morris. Fact, Fraud, and Fantasy: The Occult and Pseudoscience. South Brunswick: A.S. Barnes, 1979, 189pp. 720. Goss, Michael. The Evidence for Phantom Hitchhikers. Wellingborough, Northamptonshire, England: The Aquarian Press, 1984, 160pp. 721. Guppy, Samuel. Imitation of Spiritual Phenomena with Comments Thereon.N.p., 1873. 722. . Mary Jane: or, Spiritualism Chemically Explained, with Spirit Drawings. London: Printed by J. King and Co, 1863, 339pp. 723. Gurney, Edmund, Frederic W.H. Myers, and Frank Podmore. Phantoms of the Living. (Repring of 1886 edition). New Hyde Park, NY: University Books, 1962. 724. Guthrie, Malcolm, and Jane Birchall. "Record of Experiments in ThoughtTransference," Proceedings ofthe Society for Psychical Research, 1(1882/1883), 263-283. 725. Hall, Trevor H. New Light on Old Ghosts. London: G. Duckworth, 1965, 142pp. 726. . Nothing Is Impossible. Croydon: Academy of Recorded Arts, Crafts, and Sciences, n.d, 64pp. 727.

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728. . The Testament of Ralph W. Hull. London: Academy of Recorded Arts, Crafts, and Sciences, n.d, 116pp.

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729. Hamilton, T. Glendenning. Intention and Survival: Psychical Research Studies and the Bearing of Intentional Action by Trance Personalities on the Problem ofHuman Survival. Edited by James D. Hamilton and Margaret L. Hamilton. London: Regency Press, (1942), 1977,216pp. 730. Hammond, Wilham A. "The Physics and Physiology of Spirituahsm," North American Review, 110(April 1870). 731. . Spiritualism and Allied Causes and Conditions of Nervous Derangement. New York: G.P. Putnam's Sons, 1876, 366pp. 732. Hardy, Alister, Robert Harvie, and Arthur Koestler, The Challenge of Chance: A Mass Experiment in Telepathy and Its Unexpected Outcome. New York: Vintage Books, 1975, 308pp. 733. Hare, Robert. Experimental Investigation ofthe Spirit Manifestations. New York: Partridge, 1856,460pp. 734. Harris, Melvin. Investigating the Unexplained. Buffalo, NY: Prometheus Books, 1986,222pp. 735. Haynes, Renee. The Society for Psychical Research, 1882-1982: A History. London: Macdonald, 1982. 736. Hertzfelt, Bruce D. An Investigation into the Powers ofthe Conscious, the Subconscious, and of theUnconscious in an Effort to Master the Essence of Man. 2 vols. (Reprint of 1918 edition). Albuquerque, NM: Foundation for Classical Reprints, 1982. 737. Hines, Terence. Pseudoscience and the Paranormal: A Critical Examination ofthe Evidence. Buffalo, NY: Prometheus Books, 1988, 372pp. 738. Hoaglund, Hudson. "Science and the Medium: The Climax of a Famous Investigation," The Atlantic Monthly, 13(November 1925). 739. Hodgson, Richard. "A Further Record of Observations of Certain Phenomena of Trance," Proceedings ofthe Society for Psychical Research, 13(1897/1898). 740. Holroyd, Stuart. Minds Without Boundaries. Garden City, NY: Doubleday, 1976,144pp. 741. Hudson, Jay T. New Discoveries into the Realm of Psychic Phenomena.

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Albuquerque, NM: American Institute for Psychical Research, 1987, 129pp. 742. Hudson, Thomas Jay. The Law of Psychic Phenomenon. Chicago: A.C McClurg, 1893. 743. . A ScientifwDemonstration ofthe Future Life. Chicago: A.C. McClurg, 1895. 744. Hyslop, James H. "Apparent Subconscious Fabrication," Journal of Abnormal Psychology, 1 (December 1906). 745. . "A Case of Musical Control," Proceedings ofthe American Society for Psychical Research, 7(1913). 746. . Contact with the Other World: The Latent Evidence as to Communication with the Dead. New York: The Century Co, 1919. 747. . "The Doris Fischer Case of Multiple Personality," Proceedings ofthe American Society for Psychical Research, 11(1917). 748. . Psychical Research and the Resurrection. Boston: Small, Maynard, and Co, 1908. 749. . "The Subconscious and Its Functions," Proceedings ofthe Society for Psych ical Research ,7(1913). 750. Inglis, Brian. The Hidden Power. London: Jonathan Cope Ltd, 1986, 312pp. 751. . Natural and Supernatural: A History ofthe Paranormal from Earliest Times to 1914. London: Hodder and Stoughton, 1977,490pp. 752. 382pp.

. Science and Parascience. London: Hodder and Stoughton, 1984

753. . Trance: A Natural History of Altered State of Mind. North Pomfret, VT: Grafton Books, 1989, 303pp. 754. James, Wilham. "Frederic Myer's Service to Psychology," Proceedings of the Society for Psychical Research, 17 (1901). 755. . "What Psychical Research Has Achieved," Proceedings ofthe Society for Psychical Research, (1896/1897).

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756. Johnson, Raynor C The Imprisoned Spendour. New York: Harper and Row, 1953. 757.

. Nurslings of Immortality. London: Hodder and Stoughton, 1957.

758.

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759.

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760. Johnson, Samuel W. "Spirituahsm Tested by Science," New Englander, 16(May 1858), 2205-2270. 761. Kahn, J.P. "Crichton: Why is a Harvard M.D. Messing Around with Psychics?" Vogue, 178(August 1988), 288. 762. Karger, F. "Physical Investigation ofPsychokinetic Phenomena in Rosenheim, Germany, 1967," Proceedings ofthe Parapsychological Association, 1968, 33-35. 763. Keene, M. Lamar. The Psychic Mafia. New York: Harper Colophon, 1976. 764. Keil, Juergen. "How a Skeptic Mispresents the Research with Stepanek," Journal of Parapsychology, 54(June 1900), 151-163. 765. King, Clyde S. Psychic and Religious Phenomena. Westport, CT: Greenwood Press, 1978,245pp. 766. King, Margaret L. Mediumship and Its Phases. Cassadaga, FL: National Spirituahst Association of Churches, n.d, 46pp. 767. LeShan, Lawrence. The Medium, the Mystic, and the Physicist: Toward a General Theory ofthe Paranormal. New York: Viking Press, 1974. 768. Litvag, Irving. Singer in the Shadows. New York: The Macmillan Co, 1972,293pp. 769. Lodge, Ohver J. "An Account of Some Experiments in ThoughtTransference," Proceedings ofthe Society for Psychical Research, 2(1884), 189200. 770. 255pp.

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771. . Raymond, or Life After Death. London: Metheun and Co, (1916), 1929,403pp. 772.

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773. . The Survival of Man: A Study in Unrecognized Human Faculty. London: Methuen and Co, 1909, 357pp. 774. . Why I Believe in Personal Immortality. New York: Doubleday, DoranandCo, 1929. 775. Lorimer, David. Survival? Body, Mind and Death in Light of Psychic Experience. London: Routledge, n.d. 776. Loveland, J.S. Mediumship: A Course of Seven Lectures. Chicago: Hull and Co, 1889, 248pp. 777. "Mr. Richet's Recent Research in Thought-Transference," Proceedings ofthe Society for Psychical Reearch, 2(1884), 239-264. 778. MacKenzie, Andrew. Apparitions and Ghosts: A Modern Study. London: Andrew Barker, 1971. 779. 1987, 285pp.

. The Seer and the Unseen. London: Weidenfeld and Nicholson,

780. Mahan, Asa. The Phenomena of Spiritualism Scientifically Explained and Exposed. New York: AS. Barnes, 1876. 781. Margery Harvard Veritas—A Study in Psychics. Boston: Blanchard, 1925. 782. Marks, David, and Richard Kamman. The Psychology ofthe Psychic. Buffalo, NY: Prometheus Books, 1980, 232pp. 783. Marvin, Frederic R. The Philosophy of Spiritualism and the Pathology and Treatment ofMediomania. New York: Asa Butts, 1874. 784. Mauskopf, Seymour, and Michael McVaugh. The Elusive Science: Origin of Experimental Psychical Research. Baltimore: Johns Hopkins University Press, 1980. 785. May, Antionette. Haunted Ladies. San Francisco: Chronicle Books, 1975, 207pp.

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786. McAdam, Elizabeth, and Raymond Bayless. The Case for Life After Death: Parapsychologists Look at the Evidence. Chicago: Nelson-Hall, 1981. 787. McCreery, Charles. Psychical Phenomena and the Physical World. London: Hamish Hamilton, 1973. 788.

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814. Northage, Ivy. The Mechanics of Mediumship. London: Spirituahst Association of Great Britain, 1973, 89pp. 815. Norton, Charles Eliot "Observation of Certain Phenomena of Trance," Proceedings ofthe Society for Psychical Research, 13(1898). 816. O'Neill, Tom. "The Tragic Deception in Materialization," Psychic Observer, (July/August 10,1960). 817. Olcott, Henry Steele. People from the Other World. Rutland, VT: Charles Tuttle, (1875), 1972,492pp. 818. Osborn, Arthur Walter. Superphysical: A Review of the Evidence for Continued Existence, Reincarnation, and Mystical States of Consciousness. New York:Barnes and Noble, (1937), 1974, 350pp. 819. Osis, Karlis, and Erlendur Haraldsson. At the Hour of Death. New York: Avon Books, 1977,256pp. 820. Owen, A.R.G. "Fifteen Years ofPsychokinesis^Akw/fonzcw, (April 1975), 4-7. 821. Owen, Iris M. "Continuation of Philip Experiment," New Horizon, (June 1976), 3-4. 822.

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870. Robinson, William E. Spirit Slate Writing and Kindred Phenomenon. New York: Munson and Co, Scientific American Office, 1898. 871. RoeUinger, Francis X. "Psychical Research and The Turn ofthe Screw'1 in The Turn ofthe Screw (by Henry James). Edited by Robert Kimbrough. New York: W.W. Norton, 1966,276pp. 872. Rogers, E.C. Philosophy of Mysterious Agents, Human and Mundane. Boston: J.P. Jewett, 1853. 873. Rogo, D. Scott. In Search ofthe Unknown: The Odyssey of a Psychical Investigation. New York: Taplinger Pubhshing Co, 1976,190pp. 874. . Life After Death. VfQllwfsfaoroxigi, Northamptonshire, England: Aquarian Press, 1986,158pp. 875. . The Welcoming Silence: A Study of Psychical Phenomena and Survival ofDeath. Secuacus, NJ: University Books, 1973,191pp. 876. Roll, Wilham G. "Encounter with a Talking Apparition," Fate, 38(November 1985), 66-72. 877. . Theory and Experiment in Psychical Research. New York: Arno Press, (1959), 1975. 878. Ryzl, Milan. Death...and After. San Jose, CA: By author, 1980,201pp. 879. Books, 1970.

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1012. . "The Sitabonda Poltergeist (June 1987): A Firsthand Account Written Soon After the Events," Journal ofthe American Society for Psychical Research, (October 1973), 391-406.

ELECTRONIC VOICE PHENOMENA (EVP) 1013. Bander, Peter. Carry on Talking: How Dead Are the Voices? Gerrards Cross, England: Smythe, 1972, 167pp. 1014. 167pp.

. Voices from the Tapes. New York: Drake Publications, 1973,

1015. Bonner, G. Gilbert. "Radio Link with the Dead," Fate, 35(September 1979), 46-53. 1016. Brunke, Dawn Baumann. "Interview with Sarah Estep," Fate, 49(May 1996), 80, 78-79. 1017. Ellis, David J. "Listening to the 'Raudive Voices'," Jo urnal ofthe Society for Psychical Research, (March 1975), 31-42. 1018. . The Mediumship ofthe Tape Recorder: A Detailed Examination ofthe (Jurgenson/Raudive) Phenomena of Voice Extras on Tape Recordings. Pulborough, England: D.J. Ellis, 1978, 161pp. 1019. Estep, Sarah W. How to Tape Voices in the Field. Severna Park, MD: By author, n.d. 1020.

. "Tapesfromthe Dead," Fate, 44(May 1991), 45-54.

1021. Flint, Leshe, Douglas and Eira Conacher. There Is Life After Death: Tape Recordings from the Other World. London: H. Bates, 1978, 144pp. 1022. "Friedrich Jurgenson Dies," Fate, 4 l(March 1988), 85-86. 1023. Peterson, Terrence. "Spiricom or Spiricon?" Fate, 40(January 1987), 9297. 1024. 87.

. "Those Puzzling Spirit Voices," Fate, 46(December 1993), 81-

1025. Raudive, Konstantin. Breakthrough: An Amazing Experiment in Electronic Communication with the Dead. Translated by Nadia Fowler. Edited by James

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Martin. New York: Lancer Books, (1971), 1973, 391pp. 1026. Riley, F. J. "Production of 'Electronic Voices' by a Group Practiced in Psychokinesis," New Horizon, (June 1977), 16-21. 1027. Rogo, D. Scott, and Raymond Bayless. Phone Calls from the Dead. Englewood Cliffs, NJ: Prentice-Hall, 1979, 172pp. 1028. Smith, Susy. Voices of the Dead? N.p., n.d. 1029. Uphoff, Walter and Mary. New Psychic Frontiers: Your Key to New Worlds. Gerrards Cross, England: C. Smythe; Oregon, WI: New Frontiers Center, 1980,231pp. 1030. Warnke, Marvin D. How to Contact Soul Voices. Philadelphia: Dorrance, 1976, 125pp. 1031. Welch, Wilham A. Talk with the Dead. New York: Pinnacle Books, 1975, 176pp.

Chapter 5

Spirit Contact in Voodoo and Santeria Spirit contact is an essential component of folk religions in West Africa, Jamaica, and Haiti, especially among practitioners of Voodoo (also spelled Vodun, Vodoun Vodu, or Voudoux). It involves contact with gods (has), or spirit ancestors, who either offer help or exact vengeance. Santeria, or "the way ofthe saints," is similar to Voodoo in its origin and behefs, and is largely found in Cuba, Latin America, and in the United States. It originated among the Yoruba people of Nigeria. The behef in spirits is paramount in African rehgion. It teaches that the world constitutes both visible and invisible elements. Between God and human beings, there are diverse kinds of intermediary beings or spirits. Though they are considered neither human nor divine, they are often described as having human characteristics, i.e. thought, speech, and will. They possess powers that can be commanded at will. These spirits include those who have been long dead (ghosts) and the recent dead (the living dead). The latter are said to be "living" because they still maintain a semblance to their former hves. They retain their personal names and identities. They appear to and communicate with humans.1 People contact spirits through diviners and mediums. Diviners may be men or women. They discover the reason a particular endeavor has failed, reveal who has been cursed by magic or witchcraft, and determine the identity of a possessing spirit. Methods of divination include the use of pebbles, numbers, water, animal entrails, reading palms, or throwing dice. Diviners may get in touch with spirits directly, or with the help of a medium. Mediums are major contacts with the spirit world. They are usually women and work in conjunction with diviners or medicine men. They contact spirits through drumming, dancing, or singing until they become possessed. When possessed, the medium "may jump about, beat herself,

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bang her head, walk onfireand thorns, and do things which she would not do when her normal self." Some mediums are possessed by a particular spirit, while others are possessed by any spirit. During possession, they speak in a different voice or in a different language. The medicine man or diviner interprets their messages. Mediums tell where tofindlost items, identify who has bewitched a sick person, prescribe a ritual to cure a person's troubles, determine whether an intended journey will be successful, or confirm whether the dead have a message for the living.2

VOODOO As Africans were dispersed in the slave trade, their folk religions went with them. In sixteenth century Haiti, the Code Noir outlawed all non-Catholic worship. However, the Africans combined their traditional behefs and practices with those of Catholicism.3 Thus, the gods of Voodoo (and also of Santeria) were patterned after Cathohc saints. For example, in the African feast cult, the Yoruba deity Oshun was associated with Saint Philomena, the god Yemanja with Saint Ann, the god Ogun with Saint Michael, and the god Osayin with Saint Anthony.4 In Voodoo temples, there are statues and pictures of saints as well as crucifixes and rosaries. Simpson stated that members of Voodoo cults were also members of Protestant and Cathohc churches.5 The word "Voodoo" is likely derivedfromthe French word vaudoux. In 1797, the traveler Mederic Louis Moreau described a dance performed by slaves from Arada, a town in present-day Benin, which honored an all-powerful being known as "Vaudoux." Vaudoux was a kind of serpent who communicated through the mediumship of priests and priestesses known as "kings" and "queens."6 The major Voodoo spirit is the loa, which is also called zanger les esprit, and les mysteres. Many ofthe loa were African gods as Damballah, Erzilie, Obatah, Ogun, and Shango (also spelled Chango).7 Hurston stated that the loas differed according to families and communities. There were two classes of loas: the Rada (or Arada) and the Petro. The Radas were "the good gods," and the Petro were evil. The full name ofthe Rada god was Damballah or Dambala Ouedo Freda Toca Dahomey. The Petro god has three names: Baron Samedi (Lord of Saturday), Baron Cimeterre (Lord ofthe Cemetery), and Baron Crois (Lord ofthe Cross).8 In Voodoo ceremonies, participants are possessed by the loas. When possessed, the person dresses like the loa and assumes its characteristics. For example, when Ogun, the god of iron and way, possesses a devotee, he is violent and "outrageous." On the other hand, when the goddess Oshu, mistress of the ocean, possesses a devotee, she is "mild and placid."9 At Voodoo meetings, devotees often wear different colors of beads, representing the respective deities. They are expected to maintain a personal relationship with them. Such a

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relationship is "a dynamic state of being that demands ongoing attention and care" which involves tangible gifts (food, shelter, money) and intangibles (respect, deference, love).10 Several Voodoo cults petition ghosts and ancestors. The Cumina cult in Jamaica is primarily a family rehgion which honors familial spirits in addition to other deities. There are three levels of Cumina gods (which are known as zombies): sky gods, earthbound gods, and ancestral zombies. Ancestral zombies are the spirits of people who danced when they were possessed by the gods, or were drummers, or oheah men. They have common names as Jimmy Snate, Margaret Miller, or Archie Pierce.11 Cumina dances pay respect to dead ancestors. They are called "black and white dances," "entombment dances," and "crop-over dances" (which are held nine nights after a person's death). The aim of these "memorial dances" is to "put to rest the spirit ofthe departed zombie. If the dead are not properly honored, their spirits will wander about and constitute a menace to the living."12 The Convince cult, also of Jamaica, deals with ghosts of deceased Convince devotees. There are Bongo ghosts (Convince devotees are called "Bongo Men"), the ghosts of ancient Jamaican slaves, and the ghosts ofthe Maroons (the descendents of runaway slaves). A Bongo Man feeds the ghosts with animal sacrifices. In turn, the ghosts teach him spiritual secrets, give him protection, bring good fortune, and help him perform magic.13 Convince meetings involve dancing, but also hymn singing and Bible reading.14 At large Convince ceremonies, ghosts may possess followers both day and night for three to four days.15 The Kele cult, which is found in Saint Lucia, uses "thunder stones," or celt axes, to contact their African ancestors.16 As in other Voodoo cults, the gods possess members who then convey messages to devotees.

SANTERIA Santeria, like Voodoo, involves contact with spirit beings who are associated with Roman Cathohc saints. These spirits are called "orishas" and are linked with natural forces. For example, the orisha Chango (Shango) controls fire, thunder, and lightning and is the "raw power" over enemies and difficulties. The orisha Oshun symbolizes river waters and is the patron of love, marriage, fertility, and gold. The orisha Oya symbolizes wisdom and is the "owner" ofthe cemetery. She does not represent death, but is the awareness of its existence.17 Initiates of Santeria are called santeros/santeras. Each has a "guardian orisha" and wears ornaments representing it. Orishas possess initiates at a tambor, a drum party which is held in honor of an orisha. Here the santero/santera performs a dance under the influence of the orisha. It is possible for an orisha to possess more than one person, especially if a person is a weak conductor ofthe orisha's energy.18 As in Voodoo, Santeria sees the spirits "mounting" a devotee as a rider on a horse. The medium is called a caballo (horse) because the orisha "enters" or "mounts" his

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mind.19 People consult the orishas for guidance with physical or personal problems. Consultation with a santero/santera is called a registro. At a registro, a santero/santera divines the orisha's will by "reading" seashells. The solution may require ritual cleansing, an initiation, an offering, or an animal sacrifice.20 The term for sacrifice is ebbo. The ebbo does not necessarily involve a blood sacrifice. It can includefruits,flowers,candles, or food.21 Not only can a person consult an orisha through divination, but also directly through the possession of a santero/santera.22

CANDOMBLE AND MACUMBA Candomble is a name given to a variety of African traditions which were established in Brazil in the nineteenth century. Bahia, or Salvador de Bahia, is the center of Candomble.23 Iya Nasso, a Nago priestess, was instrumental in organizing a Candomble community in Bahia in 1830. Her mother was a slave who won herfreedomand returned to Africa where she was initiated as a priestess. The house of Iya Nasso, called Casa Branca, is the major Nago Candomble lineage.24 The Candomble is patterned as a family unit and one must be initiated into it. "One is reborn into a candomble family presided over by a mother (iyalorixa) or father (balalorixa) ofthe spirit."25 One enters Candomble when he/she is "called" by the orixa (spirit). The person experiences a crisis in his/her life and goes to an iyalorixa or babalorixa for help. If the problem is caused by an orixa, the person makes a commitment to the spirit. One's progress in Candomble begins as an iao, a "bridge" ofthe spirit, who has "all the menial duties of a junior member ofthe household." After seven years, with the spirit's approval, the iao may receive deka, or necklaces, clothing, and altar objects that make one a senior member of the Candomble.26 Members ofthe Candomble consult the spirits by reading sixteen cowrie shells (Jogo de buzios). Through them, the spirits are consulted to treat infirmities and misfortunes. They represent "an archetypal spiritual situation...which acts as a paradigm for the diagnosis and treatment of the consultee's problem." The solution involves "certainritualsteps which will reestablish his or her connection with the orixa which has offered the paradigmatic problem and solution."27 Macumba is divided into two schools: white magic (Umbanda) and black magic (Quimbanda). It is a combination of white magic, black magic, Spiritism (much of which is based on the writings of Allen Kardec, see Chapter 3), and Kongo magic."28 Umbanda may have originated in Angola, or it may have been derivedfromthe Indian word aumbanda, meaning the limit ofthe unlimited, or the divine principle. In Brazil, it refers to the "union of all the bandas, or groups or rituals."29 Followers of Umbanda are known asfilhos de santo and are obhgated to observe the Laws of Umbanda, which include "do not covet what is not yours,"

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"respect all religions because they come from God," and "defend yourself against evil-doers and resist evil."30 There are some contrasts between Umbanda and Quimbanda. Quimbanda considers itself to be more morally and pohtically hberal than Umbanda, whereas the latter encourages "rigid obedience to authority." Umbandistas believe that they practice constructive white magic, while Quimbandistas practice black destructive magic. However, according to Carol L. Dow. in her article "The Supernatural in Brazil," (1186) "in reality, Umbanda and Quimbanda are essentially the same phenomena viewed in differing lights. Black and white magicians are found in both sects."31

SPIRITISM IN LATIN AMERICA Latin American Spiritism, or Espiritismo, was developed in the late nineteenth century. It was especially influential in Brazil, Argentina, Cuba, and Puerto Rico.32 The followers of Espiritismo, who are called Espiritas, believe it is their "solemn responsibility to prepare (their) mind and body to receive (the spirits') messages and...to heal others with die power invested in (them) by the spirits."33 A Spiritist stance is usually conducted by several mediums, both men and women. The officiant is called the "Presidentede Mesa." There are various kinds of Spiritist mediums: those who see spirits, those who hear spirits, those who become possessed by spirits, those who banish spirits, and those who are able to project their consciousness to another place or into the spirit realm.34 Spiritist worship is held in a simple room or chapel, with an altar draped in a plain white cloth, ornamented with two lighted candles. A sermon is given, which is followed by chanting "to balance positive and negative forces," and then mediums receive spirits and perform healings. Aura reading, or psychic impressions derivedfromthe alleged energy field surrounding the body, is an essential part of Spiritist practice. Through it, information can be received concerning a person's physical, mental, or spiritual state.

NOTES 1. John Mbiti, Introduction to African Religion, New York: Praeger Pubhshers, 1975, p.65. 2. Ibid.,pp.l56-157. 3. George E. Simpson, Black Religion in the New World, New York: Columbia University Press, 1978, p.64. 4. Ibid., p.85. 5. Ibid.,p.74. 6. Joseph M. Murphy, Working the Spirit: Ceremonies ofthe African Diaspora, Boston: Beacon Press, 1994, pp. 10-11. 7. Ibid,p.65. 8. Zora Neale Hurston, Tell My Horse; Voodoo and Life in Haiti and Jamaica,

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New York: Harper and Row, 1939, 1990, p. 114. 9. Simpson, op.cit., p.75. 10. Karen McCarthy Brown, Mama Lola: A Voodoo Priestess in Brooklyn, Berkeley and Los Angeles: University of California Press, 1991, p.6. 11. Ibid.,p.89. 12. Ibid.,p.99. 13. Ibid., pp. 100-101. 14. Ibid., p. 101. 15. Ibid,p. 102. 16. Ibid,p. 104. 17. Migene Gonzalez-Wippler, Santeria: The Religion, New York: Harmony Books, 1989, p.4. 18. Ibid.,pp.200-201. 19. Ibid.,p.278. 20. Ibid.,p.91. 21. Ibid.,p.5. 22. Ibid,p. 15. 23. Murphy, op.cit., p.44. 24. Ibid.,p.49. 25. Ibid.,pp.52-53. 26. Ibid.,p.54. 27. Ibid.,p.57. 28. Gonzalez-Wippler, op.cit., p.257. 29. Carol L. Dow, "The Supernatural in Brazil," Fate, 40(March 1987), p.91. 30. Ibid.,p.92. 31. Ibid,p.93. 32. Gonzalez-Wippler, op.cit., p.276. 33. Dow, op.cit., p.90. 34. Gonzalez-Wippler, op.cit., pp.276-277.

GUIDE TO REFERENCES Voodoo and Santeria had their roots among the Yoruba people and the following works describe Yoruba culture and civilization, especially as it relates to its rehgion: Yoruba Beliefs and Sacrificial Rites by J. Omosade Awolau (1034), Laws and Customs ofthe Yoruba People by Ajawi K. Ajisafa (1032), Faith, Fancies of Yoruba Paganism by Stephen S. Farrow (1073), The Mystery ofthe Yoruba Gods by D.Olarmiwa Epega (1070), "Yoruba Concepts ofthe Soul" by William R. Bascom (1037), "How Man Makes God in West Africa. Yoruba Attitudes Toward the Orisa" by Karin Barber (1035), and "The African Roots of Voodoo" by C. Beckwith and A. Fisher (1039). The teachings and practices of Voodoo are discussed in works as "Haitian Magic" (1132) and "The Behef System of Haitian Vodun" (1130) by George E.

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HI

Simpson, Oya: In Praise of the African Goddess by Judith Gleason (1077), Voodoo: Search for the Spirit by Laennec Hurbon (1086), "A Pantheon of Spirits" by S. Katz (1093), "The Concept ofthe Soul in Haitian Vodun" by Alfred Metraux (1107), Secrets of Voodoo by Milo Rigaud (1126), "What Voodoo Really Is" by Harold Preece (1121), Voodoo: Its Origin and Practices by Henry Gilfound (1075), The Complete Book of Voodoo (1117) and Voodoo Secrets from A to Z (1118) by Robert W. Pelton, and Divine Horseman, The Voodoo Gods of Haiti by Maya Deren (1064). Possession by spirits is a common feature of Voodoo. A major work detailing the possession phenomenon is a collection of papers entitled Trance and Possession States (1147) edited by Raymond Prince. Other works on possession are "Psychological Aspects of Spirit Possession" by Walter and Frances Mischel (1112), Ecstatic Religion, An Anthropological Study of Spirit Possession and Shamanism by loan M. Lewis (1098), "The Self, the Behavioral Environment and the Theory of Possession," (1047) "Ritual Dissociation and Possession Behef in Caribbean Negro Rehgion," (1046) and Religion, Altered States of Consciousness and Social Change (1125) by Erika Bourguignon. Spirit possession in groups as Macumba and Candomble is discussed in works as "Umbanda Trance and Possession in San Paulo, Brazil" by Esther Pressel (1195), "An Experimental Approach to the Study of Spirit Possession" by Rene Ribiero (1196), The Taste of Blood: Spirit Possession in Brazilian Candomble by James W. Wafer (1201), and Ceremonial Spirit Possession in Africa and Afro-America: Forms, Meanings, and Functional Significance for Individuals and Social Groups by Sheila S. Walker (1202). Various works have described particular Voodoo cults, as "Shango in Trinidad," (1138) "The Shango Cult in Nigeria and Trinidad," (1137) "The Kele (Shango) Cult in St. Lucien," (1133) and "The Vodun Cult in Haiti" (1131) by George E. Simpson, and "The Shango Cult in Grenada, British West Indies" by Angelina Pollak-Eltz (1120). Many works describing life in the Voodoo culture and community were written by Zora Neale Hurston, including Tell My Horse (1089), Mules and Men (1087), and "Self Help: Voodoo Style" (1088). Several works have been written about the American Voodoo practitioner Marie LaVeau, "The Queen of Voodoo" by K. Burns (1158), and The Voodoo Queen by Robert Tallant (1166). Some ofthe most prominent and prolific works on Santeria are by Migene Gonzelez-Wippler. Among them are Santeria: The Religion: A Legacy of Faith, Rites, and Magic (1174), Santeria: African Magic in Latin America (1173), The Santeria Experience (1175), and Legends of Santeria (1172). Other writings include Santeria: An African Religion in America by Joseph M. Murphy (1179), Santeria, Bronyx by Judith Gleason (1171), Working in the Night: The AfroCuban World of Santeria by Raul Canizares (1169), Santeria: A Practical Guide to Afro-Caribbean Magic by Luis M. Nunez (1181), Santeria from Africa to the

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New World by George Brandon (1168), and Dancing with the Saints by Miguel F. Santiago (1182). Works on Macumba and other Brazilian/Latin American traditions include Macumba: White and Black Magic by A.J. Langguth (1190), Macumba: The Teachings of Maria-Jose, Mother ofthe Gods by Serge Bramly (1183), "The Supernatural in Brazil" by Carol L. Dow (1186), "Palo: An Afro-Cuban Cult Often Confused with Santeria" by Raul Canizares (1184), Speaking with the Dead: Development of Afro-Latin Religions Among Puerto Ricans by Andres I. Perez y Mena (1194), and Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religion Among Latinos edited by Anthony M. Stevens-Arroyo and Andres I. Perez y Mena (1187). Works on Latin American Spiritism/Spirituahsm include Rx: Spiritist as Needed: A Study of a Puerto Rican Community Mental Health Resource by Alan Harwood (1188), The Moon and Two Mountains: The Myth, Ritual, and Magic of Brazilian Spiritism by Pedro McGregor and T. Stratton Smith (1192), and "The Puerto Rican Spirituahst as Psychiatrist" by L.H. Rogler and A.B. Hollingshead (1197).

VOODOO African, Caribbean, Haitian 1032. Ajisafa, Ajawi K. Laws and Customs ofthe Yoruba People. New York: Gordon Press, (1924), 1976. 1033. Alpers, E.A. "Ordinary Household Chores: Ritual and Power in a Nineteenth-Century Swahili Women's Spirit Possession Cult," The International Journal of African Historical Studies, 17, No.4(1984), 677-702. 1034. Awolalu, J. Omosade. Yoruba Beliefs and Sacrificial Rites. London: Longman, 1979,203pp. 1035. Barber, Karin. "How Man Makes God in West Africa: Yoruba Attitudes Toward the Orisa," Africa, 51 (March 1981), 724-744. 1036. Bascom, Wilham R. If a Divination: Communication Between Gods and Men in West Africa. Bloomington, IN: Indiana University Press, 1969, 575pp. 1037. . "Yoruba Concepts ofthe Soul" in Selected Papers ofthe Fifth International Congress of Anthropological and Ethnological Science. Edited by Anthony F.C. Wallace. Philadelphia: University of Pennsylvania Press, 1960,401410. 1038. Bastien, Remy. "Vodoun and Pohtics in Haiti" in Religion and Politics in Haiti. Edited by Harold Courlander and Remy Bastien. Washington, DC: Institute

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for Cross-Cultural Research, 1966. 1039. Beckwith, C, and A. Fisher. "The African Roots of Voodoo," National Geographic, 188(August 1995), 102-113. 1040. Begley, S. "Zombies and Other Mysteries," Newsweek, 11 l(February 22, 1988), 79. 1041. Blagrove, Luanna C. Voodoo Lost Arts and Sciences. Berkeley, CA: Blagrove Publications, 1988,250pp. 1042. Booth, W. "Voodoo Science," Science, 240(April 15, 1988), 274-277. 1043. Bourguignon, Erika. A Cross-Cultural Study of Dissociational States. Columbus, OH: Ohio State University Research Foundation, 1968. 1044. . Culture and Varieties of Consciousness, Menlo Park, CA: Cummings Pubhshing, 1974. 1045.

. Possession. San Francisco: Chandler and Sharp, 1976.

1046. . "Ritual Dissociation and Possession Belief in Caribbean Negro Rehgion" in Afro-American Anthropology: Contemporary Perspectives. New York. Free Press, 1970. 1047. . "The Self, the Behavioral Environment, and the Theory of Spirit Possession" in Context and Meaning in Cultural Anthropology. Edited by M.E. Spiro. New York: Free Press, 1965. 1048. . "World Distribution and Patterns of Possession States" in Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Bucke Memorial Society, 1968. 1049. Brown, Karen McCarthy. "Afro-Caribbean Spirituality: A Haitian Case Study" in Healing and Restoring: Medicine and Health in the World's Religious Traditions. Edited by Lawrence Sullivan. New York: Macmillan Pubhshing Co., 1989,255-285. 1050. . "Alourdes: A Case Study in Moral Leadership in Haitian Vodun" in Saints and Virtues. Edited by John Stratton Hawley. Berkeley and Los Angeles: University of California Press, 1987, 144-167. 1051. . "Mama Lola and the Ezilis: Themes of Mothering and Loving in Haitian Vodou" in Unspoken Words: Women's Religious Lives. Edited by

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Nancy Auer Falk and Rita M. Gross. Belmont, CA: Wadsworth, 1989, 235-245. 1052. . "Olina and Erzulie: A Woman and a Goddess in Haitian Vodou,'Mmma, 5(Spring 1979), 110-116. 1053. . "Plenty Confidence in Myself: The Initiation of a White Woman Scholar into Haitian Vodou," Journal of Feminist Studies in Religion, 3(Spring 1987), 67-76. 1054. . "Systematic Remembering, Systematic Forgetting: Ogou in Haiti" in Africa's Ogun: Old World and New. Edited by Sandra T. Barnes. Bloomington, IN: Indiana University Press, 1989,65-89. 1055. . "The Veve of Haitian Vodou: A Structural Analysis of Visual Imagery." Doctoral dissertation, Temple University, 1976. 1056. . "Women's Leadership in Haitian Vodou" in Weaving the Visions: New Patterns in Feminist Spirituality. Edited by Judith Plaskow and Carol Christ. San Francisco. Harper and Row, 1989,226-234. 1057. Cooper, N. "Haitian Voodoo Witch Hunt," Newsweek, 107(May 26, 1986), 43. 1058. . "Strange Tales from Duvalier's Voodoo Dynasty," Newsweek, 107(February 17, 1986), 46. 1059. Corley, Caiy. "Voodoo in Haiti," Fate, 41(May 1988), 96-100. 1060. Courlander, Harold. The Drum and the Hoe: Life and Lore ofthe Haitian People. Berkeley and Los Angeles: University of California Press, 1960. 1061. . Tales of Yoruba Gods and Heroes. New York: Crown Publishers, 1973,243pp. 1062. . "Vodoun in Haitian Culture" in Religion and Politics in Haiti. Edited by Harold Courlander and Remy Bastien. Washington, DC: Institute for Cross-Cultural Research, 1966. 1063. Denning, Mehta, and Osborne Philhps. Voudoun Fire: The Living Reality of the Mystical Religion. St. Paul, MN: Llewellyn Pubhshing, 1979. 1064. Deren, Maya. Divine Horsemen: The Voodoo Gods of Haiti (also pubhshed as Divine Horsemen, The Living Gods of Haiti). New Paltz, NY:

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Documented, McPherson, (1970), 1983. 1065. Desmangle, Leshe G. The Face of the Gods: Vodou and Roman Catholicism. Chapel Hill, NC: University of North Carolina Press, 1992, 220pp. 1066. DeVitters, C. "Haiti's Voodoo Pilgrimage of Spirits and Saints," National Geographic, 167(March 1985), 394-408. 1067. Ebon, Martin. "Haiti's Voodoo Power Struggle," Fate, 48(June 1995), 4245. 1068. Elder, J.D. "The Yoruba Ancestor Cult in Gaspirillo," Caribbean Quarterly, 16(September 1970), 5-20. 1069. Elhs, Alfred B. The Yoruba-Speaking People ofthe Slave Coast of Africa. (Reprint of 1894 edition). Oosterhout (N.B.), The Netherlands: Anthropological Pubhcations, 1966, 402pp. 1070. Epega, D. Olarimwa. The Mystery ofthe Yoruba Gods. Ijamido Printers, (1931), 1971,51pp. 1071. Erhnan, V. "Trance and Music in the Hausa Boon Spirit Possession Cult in Niger," Ethnomusicology, 26(January 1982), 49-58. 1072. Farmer, Paul. "Bad Blood, Spoiled Milk: Bodily Fluids as Moral Barometers in Rural Haiti," American Ethnologist, 15(February 1988), 62-83. 1073. Farrow, Stephen S. Faith, Fancies, and Fetich: or, Yoruba Paganism, Being Some Account ofthe Religious Beliefs of West African Negroes, Particularly ofthe Yorubas of Southern Nigeria. (Reprint of 1926 edition). New York: Negro Universities Press, 1969, 180pp. 1074. Fernandez, James W. "African Religious Movements-Types and Dynamics," The Journal of Modern African Studies, 2(1964), 531-549. 1075. Gilfound, Henry. Voodoo, Its Origins and Practices. New York: Watts, 1976,114pp. 1076. Gleason, Judith. Orisha: The Gods ofYorubaland. New York: Atheneum, 1971,122pp. 1077. . Oya: In Praise of an African Goddess. San Francisco: Harper and Row, (1987), 1992, 320pp.

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1078. Gorov,L. "The War on Voodoo," Mother Jones, 15( June 1990), 12. 1079. Greenbaum, Lenora. "Possession Trance in Sub-Sahara Africa: A Description Analysis of Fourteen Societies" in Religion, Altered States of Consciousness. Edited by Erika Bourguignon. Columbus, OH: Ohio State University Press, 1973. 1080. Hanly,E. "With the Saints," Mother Jones, 15 (September/October 1990), 83. 1081. Haskins, James. Witchcraft, Mysteries, and Magic in the Black World. Garden City, NY: Doubleday, 1974, 156pp. 1082. Heinl, Robert D and Nancy G. Written in Blood: The Story ofthe Haitian People, 1492-1971. Boston: Houghton Mifflin, 1978. 1083. Herskovits, Melville J. Dahomey: An Ancient West African Kingdom. 2 vols. Northwestern University Press, (1938), 1967. 1084. Herskovits, Melville, and F.S. Herskovits. "An Outline of Dahomean Religious Belief," Memoirs ofthe American Anthropological Association, 41(1933). 1085. Houlberg, M. "Sirens and Snakes: Water Spirits in the Arts of Haitian Vodou," African Art, 29(Spring 1996), 30-35. 1086. Hurbon, Laennec. Voodoo: Search for the Spirit. New York: Discoveries/Harry N. Abrams, Inc., Pubhshers, (1993), 1995, 174pp. 1087. Hurson, Zora Neale. Mules and Men. Muskogee, OK: Indian University Press, (1935), 1978,352pp. 1088. 121-122.

. "Self-Help-Voodoo Style," Utne Reader, (May/June 1990),

1089. . Tell My Horse: Voodoo and Life in Haiti and Jamaica. New York: Harper and Row, (1938), 1990, 311pp. 1090. Huxley, Francis. The Invisibles: Voodoo Gods in Haiti. New York: McGraw-Hill, 1969,247pp. 1091. Idowu, E. Bolaji. Olodumare: God in Yoruba Belief. Iheja, Nigeria: Longmans, (1962), 1982,222pp.

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1092. Ijzermans, J.J. "Music and Theory ofthe Possession Cult Leaders in Chibole, Serenje District, Zambia," Ethnomusicology, 39(Spring/Summer 1995), 245-274. 1093. Katz, S. "A Pantheon of Spirits," Newsweek, 107(Februaiy 17, 1986), 64. 1094. Kennedy, J. "Haitian Art Inspired by Vodun," American Visions, 6(June 1991), 14-18. 1095. Kiev, Ari. "The Psychotherapeutic Value of Spirit-Possession in Haiti" in Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Bucke Memorial Society, 1968,143-148. 1096. Larose, Serge. "The Meaning of Africa in Haitian Vodun" in Symbols and Sentiments: Cross-Cultural Studies in Symbolism. Edited by loan Lewis. New York: Academic Press, 1977, 85-116. 1097. Lee, Richard B. "The Sociology of Kung Bushmen Trance Performance" in Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Bucke Memorial Society, 1968, 48-50. 1098. Lewis, loan. Ecstatic Religion, An Anthropological Study of Spirit Possession and Shamanism. Middlesex, England: Penguin, 1971. 1099. Lowenthal, Ira P. "Ritual Performance and Rehgious Experience: A Service for the Gods in Haiti," Journal of Anthopological Research, 34(Fall 1978), 392-414. 1100. Lucas, Jonathan O. The Religion ofthe Yorubas. Lagos, Nigeria. C.M.S. Bookshop, 1948,420pp.. 1101. Ludwig, Arnold M. "Altered States of Consciousness" in Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Bucke Memorial Society, 1968,69-95. 1102. Mars, Louis B. Crisis of Possession in Voodoo. Translated by Kathleen Collins. Berkeley, CA: Reed and Cannon, 1977. 1103. Mbiti, John S. African Religion and Philosophy. Portsmouth, NH: Heinemann Educational Books, 1969,290pp. 1104. 1970,348pp.

. Concepts of God in Africa. New York: Praeger Pubhshers,

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1105. . Introduction to African Religion. Portsmouth, NH: Heinemann Educational Books, 1975. 1106. Mennesson-Rigaud, Odette. "The Feasting ofthe Gods in Haitian Vodun," Primitive Man, 19(January/April 1946), 1-58. 1107. Metraux, Alfred. "The Concept of the Soul in Haitian Vodun," Southwestern Journal of Anthropology, 29(Spring 1946), 84-92. 1108.

. Voodoo in Haiti. New York: Schocken Books, (1959), 1972.

1109. Milburn, S. Magic and Charms ofthe Ijebu Province. N.p., 1932. 1110. Mintz, Sidney W. Caribbean Transformations. Baltimore: Johns Hopkins University Press, 1974. 1111. Mischel, Frances. "African 'Powers' in Trinidad: The Shango Cult," Anthropological Quarterly, 30(April 1957), 45-59. 1112. Mischel, Walter and Frances. "Psychological Aspects of Spirit Possession," American Anthropologist, 60(April 1958), 249-260. 1113. Murray, Gerald F. "Population Pressure, Land Tenure, and Voodoo: The Economics of Haitian Peasant Ritual" in Beyond the Myths of Culture: Essays in Cultural Materialism. Edited by Eric B. Ross. New York: Academic Press, 1980, 295-321. 1114. . "Women in Perdition. Ritual Fertility Control in Haiti" in Culture, Natality, and Family Planning. Edited by John F. Marshall and Steven Polgar. Chapel Hill, NC: University of North Carolina Press, 1976, 59-78. 1115. Nardo, Don, and Erik Belgum. Voodoo: Opposing Viewpoints. San Diego: Greenhaven Press, 1991, 112pp. 1116. Oesterreich, T.K. Possession: Demonical and Others. Translated by D. Ibberson. New York: Richard R. Smith, 1930. 1117. Pelton, Robert W. The Complete Book of Voodoo. New York: G.P. Putnam's Sons, 1972. 1118. and Co., 1973.

. Voodoo Secrets from A to Z. South Brunswick, NJ: A.S. Barnes

Spirit Contact in Voodoo and Santeria 1119. and Co., 1974.

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. Voodoo Signs and Omens. South Brunswick, NJ: A.S. Barnes

1120. Pollak-Eltz, Angelina. "The Shango Cult in British West Indies," Proceedings, Eighth International Congress of Anthropological and Ethnological Science, 3(1968), 59-60. 1121. Preece, Harold. "What Voodoo Really Is," Exploring theUnknown, 4(April 1964), 6-19. 1122. Price, Richard. "Avenging Spirits and the Structure of Saramaka Lineage," Bijdragen totde Taal-Land, en Volkenkunde, 129(1973), 86-107. 1123. Prince, Raymond. "Can EEG Be Used in the Study of Possession States?" in Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Bucke Memorial Society, 1968, 127-135. 1124. . "Indigenous Yoruba Psychiatry" in Magic,Faith, and Healing: Studies in Primitive Psychiatry. Edited by Ari Kiev. New York: Free Press, 1964. 1125. Religion, Altered States of Consciousness and Social Change. Edited by Erika Bourguignon. Columbus, OH: Ohio State University Press, 1973. 1126. Rigaud, Milo. Secrets of Voodoo. San Francisco: City Light Books, (1970), 1985,256pp. 1127. Riva, Anna. Voodoo Handbook of Cult Secrets. Los Angeles: International Imports, 1974,48pp. 1128. Scalara, S. "A Salute to the Spirits," Americas, 45(March/April 1993), 2633. 1129. Simpson, George E. "The Acculturation Process in Trinidadian Shango," Anthropological Quarterly, 37(January 1964), 16-27. 1130. . "The Belief System of Haitian Vodun," American Anthropologist, 47(January 1945), 35-39. 1131. . "Four Vodun Ceremonies," Journal of American Folklore, 59(April/June 1946), 154-167. 1132.

. "Haitian Magic," &c/a/Forces, 19(October 1940), 95-100.

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1133. . "The Kele (Chango Cult in St. Lucien)," Caribbean Studies, 13(October 1973), 110-116. 1134. . "Magical Practices in Northern Haiti," Journal of American Folklore, 67(October/December 1954), 395-403. 1135. . "Religions ofthe Caribbean" in The African Diaspora: Interpretive Essays. Edited by Marti L. Kilson and Robert I. Rothberg. Cambridge, MA: Harvard University Press, 1976, 280-311. 1136. . Religious Cults ofthe Caribbean: Trinidad, Jamaica, and Haiti. Rio Piedras, Puerto Rico: Institute of Caribbean Studies, University of Puerto Rico, 1970. 1137. . "The Shango Cult in Nigeria and Trinidad, "American Anthropologist, 64(December 1962), 1204-1219. 1138. 11-21.

. "Shango Cult in Trinidad," African Notes, 3(October 1965),

1139. . The Shango Cult in Trinidad. Rio Piedras, Puerto Rico: Institute of Caribbean Studies, 1965. 1140. 21.

. "TheVodun Cult in Haiti," African Notes, 3(January 1966), 11-

1141. . "The Vodun Service in Northern Haiti," American Anthropologist, 42(April/June 1940), 236-254. 1142. . Yoruba Religion and Medicine in Ibadan. Ibadan, Nigeria: Ibadan University, n.d. 1143. Simpson, George E., and Peter B. Hammond. "The African Heritage and the Caribbean" in Caribbean Studies: A Symposium. Edited by Vera Rubin. Kingston, Jamaica: Institute of Social and Economic Studies, University of West Indies, 1957,46-53. 1144. Stoller, Paul. Embodying Colonial Memories: Spirit Possession, Power, and the Hauka of West Africa. New York: Routledge, 1995,226pp. 1145. . Fusion ofthe Worlds: An Ethnography of Possession Among the Songhay of Niger. Chicago: University of Chicago Press, 1989,243pp.

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1146. Thoby-Marcelin, Philippe, and Pierre Marcelin. The Beast ofthe Haitian Hills. San Francisco: City Light Books, 1986. 1147. Trance and Possession States. Edited by Raymond Prince. Montreal: R.M. Memorial Society, 1968. 1148. Vaughn, Alan. "Voodoo Drums, Temples, and Zombies," Fate, (July 1982), 36-44. 1149. Vayne, Julian. "Divine Riders: Evokation, Invokation, and Possession in Modern Magick," The Green Egg, 29(July/August 1996), 8-9. 1150. Voodoo: A Chrestomathy of Necromancy. Edited by Bill Pronzini. New York: Arbor House, 1980, 295pp. 1151. Wayne, Phil. "Religions ofthe African Diaspora," The Green Egg, 29(July/August 1996), 4-7. 1152. . "A Brief Introduction to the Orixa and Their Fellow Travellers," The Green Egg, 29(July/August 1996), 16-18. 1153. Wier, Dennis R. "Trance: The Practical and the Pitfalls," The Green Egg, 29(July/August 1996), 30-33. 1154. Wilhams, J.J. Voodoo and the Obeahs: Phases of West Indies Witchcraft. New York, 1933. 1155. Zuesse, E.M. "Divination and Deity in African Rehgion," History of Religions, 15(November 1975), 158-182.

Voodoo in the United States 1156. Bodin, Ron. Voodoo, Past and Present. Lafayette, LA: University of Southwestern Louisiana, Center for Louisiana Studies, 1990, 101pp. 1157. Brown, Karen McCarthy. Mama Lola: A Vodou Priestess in Brooklyn. Berkeley and Los Angeles. University of California Press, 1991, 405pp. 1158. Burns, K. "The Queen of Voodoo," Essence, 23(May 1992), 80. 1159. Davis, Bruce. "Heroic American Survivals of Traditional African Rehgions: Voodoo and Hoodoo," The Green Egg, 29(July/August 1996), 10-12.

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1160. Gandolfo, Charles. Marie Laveau of New Orleans. New Orleans: New Orleans Voodoo Museum, 1992. 1161. Gorn, E.J. "Black Spirits: The Ghostlore of Afro-American Slaves," American Quarterly, 36(Fall 1984), 549-565. 1162. Haskins, James. Voodoo and Hoodoo. Lanham, MD: Madison Books, 1990,226pp. 1163. Holloway, Joseph E. Africanisms in American Culture. Bloomington, IN: Indiana University Press, 1990. 1164. Owen, Mary A. Voodoo Tales as Told Among the Negroes of the Southwest. Salem, NH: Ayer Company Pubhshers, 1893. 1165. Puckett, Newbell N. Folk Beliefs of the Southern Negro. Montclair, NJ: Paterson Smith Pubhshing Co., (1926), 1968. 1166. Tallant, Robert. The Voodoo Queen. Gretna, LA: Pelican Pubhshing, 1983,314pp.

Reference 1167. Zaretsky, Irving, and Cynthia Shambaugh. Spirit Possession and Spirit Mediumship in Africa and Afro-Americans: An Annotated Bibliography. New York: Garland Pubhshing, 1978.

SANTERIA 1168. Brandon, George. Santeria from Africa to the New World: The Dead Sell Memories. Bloomington, IN: Indiana University Press, 1993,206pp. 1169. Canizares, Raul. Working with the Night: The Afro-Cuban World of Santeria. Rochester, VT: Destiny Books, 1993,148pp. 1170. Corrales, Scott. "Santeria: A Belief for Our Times?" Fate, 47(January 1994), 48-53. 1171. Gleason, Judith. Santeria, Bronyx. New York: Atheneum, 1975, 223pp. 1172. Gonazlez-Wippler, Migene. Legends of Santeria (revised edition of Tales ofthe Orishas). St. Paul: Llewellyn Pubhcations, 1994,234pp.

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1173. . Santeria: African Magic in Latin America. New York: Julian Press, 1973, 181pp. 1174. . Santeria: The Religion: A Legacy of Faith, Rites,and Magic. St. Paul, MN: Llewellyn Pubhcations, 1994, 346pp. 1175. 1981,228pp.

. The Santeria Experience. Englewood Cliffs, NJ: Prentice-Hall,

1176. . The Santeria Experience: A Journey into the Miraculous. St. Paul, MN: Llewellyn Pubhcations, 1991, 365pp. 1177. MacGregor, Rob, and Trish Janeshutz. "The Power ofthe Santeros," Fate, 38(January 1985), 64-71. 1178. Metzger, Claire. "Supreme Court Rules for Santeria," Fate, 47(January 1994), 59-61. 1179. Murphy, Joseph M. Santeria: An African Religion in America. Boston: Beacon Press, 1988, 189pp. 1180. 1993, 189pp.

. Santeria: African Spirits in America. Boston: Beacon Press,

1181. Nunez, Luis M. Santeria: A Practical Guide to Afro-Caribbean Magic. Dallas: Spring Pubhcations, 1992,163pp. 1182. Santiago, Miguel F. Dancing with the Saints. Puerto Rico: Inter-American University Press, 1993, 117pp.

LATIN AMERICAN SPIRITISM AND RELATED TRADITIONS 1183. Bramly, Serge. Macumba: The Teachings of Maria-Jose, Mother of the Gods. New York: St. Martin's Press, 1977, 214pp. 1184. Canizares, Raul. "Palo: An Afro-Cuban Cult Often Confused with Santeria," Syzygy, 2(Winter/Spring 1993). 1185. Carballal, Manual. "Magical Cuba," (translated by Scott Corrales), Fate, 49(July 1996), 30-33. 1186. Dow, Carol L. "The Supernatural in Brazil," Fate,40(March 1983), 86-96.

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1187. Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religions Among Latinos. Edited by Anthony M. Stevens-Arroyo and Andres I. Perez y Mena. New York: Bildner Center for Western Hemispheric Studies, 1995. 1188. Harwood, Alan. Rx: Spiritist as Needed: A Study of a Puerto Rican Community Mental Health Resource. Ithaca, NY: Cornell University Press, (1977), 1987,288pp. 1189. Herskovits, Melville, and F.S. Herskovits. "The Negroes of Brazil," Yale Review, 32(December 1942), 263-279. 1190. Langguth, A. J. White and Black Magic in Brazil. New York: Harper and Row, 1975, 273pp. 1191. Leacock, Seth and Ruth. Spirits ofthe Deep: Drums, Mediums, and Trance in a Brazilian City. Garden City, NY: Doubleday, 1972. 1192. McGregor, Pedro, and T. Stratton Smith. The Moon and Two Mountains: The Myth, Ritual, and Magic of Brazilian Spiritism. London: Souvenir Press, 1966,238pp. 1193. Peffer, Randall. "The Powerful Magic of Comandatuba," Fate, 47(January 1994), 54-58. 1194. Perez y Mena, Andres I. Speaking with the Dead. New York: AMS Press, 1991,273pp. 1195. Pressel, Esther. "Umbanda Trance and Possession in San Paulo, Brazil" in Trance, Healing, and Hallucinations. Edited by Felicitas D. Goodman, Jeannette H. Henney, and Esther Pressel. New York: John Wiley and Sons, 1974. 1196. Ribiero, Rene. "An Experimental Approach to the Study of Spirit Possession, Recife, Brazil." Unpubhshed manuscript, n.d., 24pp. 1197. Rogler, L.H., and A.B. Hollingshead. "The Puerto Rican Spirituahst as a Psychiatrist," American Journal of Sociology, 67 (July 1961), 13-21. 1198. Simpson, George E. Black Religion in the New World. New York: Columbia University Press, 1978, 415pp. 1199. "Spirits in Brazil," Time, 73(January 12, 1959), 62. 1200. Thompson, Robert F. Divine Inspiration: From Benin to Bahia.

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Albuquerque, NM: University of New Mexico Press, 1993. 1201. Wafer, James W. The Taste of Blood: Spirit Possession in Brazilian Candomble. Philadelphia: University of Pennsylvania Press, 1991, 217pp. 1202. Walker, Sheila S. Ceremonial Spirit Possession in Africa and AfroAmerica: Forms, Meanings, and Functional Significance for Individuals and Social Groups. Leiden: Brill, 1972, 1973, 179pp.

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Chapter 6

Spirit Contact in China, Japan and Korea Mediums and shamans in the Orient parallel those in religions as Voodoo and Santeria. As in Candomble, an illness often inducts a Japanese or Korean medium into her practice. Also, as in Voodoo and Santeria, drumming is an integral part of Japanese and Korean mediumship as a means of contacting spirits. In addition, Asian mediums, as their African and Latin American counterparts, use various instruments, including divination, to convey messages from spirits.

CHINA The early rehgion of China associated spirits with the forces of nature. There were spirits ofthe rain, clouds, and thunder, as well as ofthe rivers, mountains, trees, and crops1 In addition to nature spirits, there were the spirits ofthe dead. Propitiating these spirits was a primary motive of ancestor worship. In the preConfucian period, die worship of ancestors was an important function ofthe heads of clans. The dukes consulted the spirits before embarking on military campaigns.2 The spirits conveyed messages through writing. An instrument of spirit writing was a y-shaped stick that was suspended above an alter and messages were written in a shallow tray of sand. Spirit writing was used to tell fortunes, give medical prescriptions, and predict the results of civil exams. Moral teachings that were conveyed by spirits were pubhshed and used for the instruction of devotees.3 Spirit writing was part of a Chinese sect known as the "Dragon Palace." The chief deity was "The Golden Mother." In the sect, spirit mediums communicated messages that were recorded under the name of a particular deity.4 A compilation of Dragon Palace revelations was published in 1968.

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JAPAN As in China, ancestor worship has been a significant part of Japanese folk rehgion. Early Japan consisted of many kinship groups and each had thenrespective deities. Thefirstancestor of the clan was the primary object of worship.5 The Japanese have many behefs regarding spirits. A person's surviving spirit is a shirei. It is given special treatment by a household until it goes to a "more remote realm." Wandering spirits are those who died in a state of jealousy, rage, resentment, or melancholy who are "condemned to wander the earth unless or until the living intervene." These spirits may enter the body ofthe newly dead. To prevent this, a bladed object-a sword, knife, sickle, or dagger-is placed by the pillow or on the chest ofthe corpse. A segaki-e ritual is performed, either in the home or in a temple, to prevent harmfrommalevolent spirits.6 Shamans in Japan are either mediums or ascetics. They may be "called" through a dream or may enter the work of their own vohtion. Ascetics undergo intense, rigorous training that involves extreme fasting and cold water rituals (suigyo). The oldest Japanese shamans are called mikos. A miko represents a female order of shamans that served at shrines as early as the late prehistoric period. They conveyed messagesfromdeities to a widely diverse chentele which included the Emperor as well as those living in remote villages.7 The miko carried various instruments in her shamanistic practice. A copper mirror, similar to those used by Tungusic shamans in North Manchuria, was a receptacle for a spirit, a vessel in which the shaman could see the dead person's soul. She used beads to attract the deities and to shelter them when they arrived. A bow was used to produce "magical sound." It was a one-string zither "which when twanged (emitted) a resonance which (reached) into the world of spirits" and enabled her to communicate with them. Another instrument was an arrow which was used "for connecting the two worlds." When it was shot into the air, it informed the deities that aritualwas about to take place. The miko wore a flat-hat which was a symbol of her power.8 The miko either entered a trance herself or it was induced by another person. In some seasonal rites, her trance was induced by loud blasts of shell-trumpets, jangling rings, and mantras. The trance may also have been induced through dancing or singing. Deities often revealed themselves with a "single short shrieked word" or with violence or rudeness.9 There were bands of miko throughout Japan until the Meiji Revolution of 1868. They were loosely affiliated with shrines and hved in enclaves. They travelled to the villages, giving prophecies and messagesfromthe dead. They were suppressed by the government in 1873, but it was lifted by the Rehgious Bodies Law of 1945 which estabhshed rehgious freedom.10 Beside the miko, there were blind, female Japanese mediums called itakos.

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They do not receive a "call" via a dream or possession, nor do they attain any truly ecstatic states. The blind mediums are mainly found in prefectures ofthe northwest on the main island.11 An itako began training at age twelve or thirteen and was apprenticed to an older, established itako. She underwent austerities that included fasting and cold water ordeals. Her training involves spirit possession and concludes with an initiationritecalled zyurushi. In theritual,the itako was "wedded" to the deity who has possessed her. She received "instruments of power" (dogu-watashi) that allowed her to contact spirits and for spirits to possess her. These instruments included a bow or a one-stringed lute, a pair of puppets (oshirasama) for summoning spirits, and a rosary (irataka-juzi).12 Spirits contacted may be either ghosts or kami (spirits associated with a particular village). Kuchiyose is the term for calling dead spirits. "New ghosts" were those who died in the last one hundred days, and "old ghosts" died prior to that. Kamis are wardens or guardian spirits (similar to spirit guides among Spiritualists). When the ghost comes, it speaks to each of its relatives as when it was alive. At the end oftheritual,the ghost returns to its abode.13 New ghosts should be contacted within one hundred days ofthe funeral. Old ghosts may be contacted at special times, i.e., the spring or autumn equinoxes, or on the anniversaries of their deaths. Otherwise, they will be offended and will appear in dreams "to complain of neglect."14

KOREA Shamanism is a major rehgious force in Korea. As in Japan, Korean shamans are predominantly women. A Korean shaman is called a mudang. They usually comefroma family of mudangs and are specially called by a spirit.15 They help people in trouble, those who are sufferingfromill health or bad luck, and they can foresee the future.16 As in other cultures, the successful practice of shamanism "depends on proper relations between spirits and human beings."17 According to Korean mystical folklore, each person has a sonang, a "benevolent personal protector," a god or a goddess. "The prudent person shows respect for these spirits...by offering token gifts; else he pays for his derehction with illness and other misfortune."18 Offerings for the spirits may include apples, persimmons, or rice. A hit is an exorcism that is performed by a mudang to remove a malady that was caused by a spirit. It is held at a shrine which may be a tree or a rock that is inhabited by a local spirit. Kendall describes a kut as "high entertainment," a "boggling event in color, sound, and costume."19 Instruments used during a kut are a cymbal, fan, wand, and a drum. "Officials" (Taegam) are spirits who appear at the kut. They, in addition to other spirits, possess the shaman.20 In the hit, the mudang usually wears a long, red dress and waves a bamboo pole or shakes pieces of cloth in the air as she dances.21 Author Jean Plunkett, in her meeting with a

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mudang, reported that after singing in a monotonous, undulating tone, she "whistled piercingly and began to speak." This whistle wasfromher "spirit friend," the soul of a child of three or four, who indicated that contact with spirits had been made.22 The "spirit friend" is a liaison with other spirits who want to speak. In Korea, trees, hills, streams, or places where violent death has occurred are beheved to house dangerous spirits. Graves are commonly erected on a hill or mountain, and the site is determined by geomancy to keep spirits away and to ask good spirits to bless their survivors.23

NOTES 1. E.R. and K. Hughes, Religion in China, London: Hutchinson's University Library, 1950, p. 14. 2. Ibid.,p.21. 3. Daniel L. Overmeyer, Religions of China, San Francisco: Harper and Row, 1986,pp.96-97. 4. Ibid.,p.99. 5. Robert J. Smith, Ancestor Worship in Contemporary Japan, Stanford, CA: Stanford University Press, 1974, pp.7-9. 6. Ibid., pp.41-42. 7. Carmen Blacker, The Catalpa Bow: A Study of Shamanistic Practices in Japan, London: George Allen and Unwin, 1975, p. 104. 8. Ibid., pp. 106-108. 9. Ibid., pp. 109-112. 10. Ibid,pp. 127-128. 11. Ibid., p. 140. 12. Ibid,pp. 147-148. 13.1bid.,pp.l51-153. 14. Ibid,p. 154. 15.Ibid.,p.45. 16. "Korean Rehgion," Abingdon Dictionary of Living Religions, Nashville: Abingdon Press, 1981,p.412. 17. Jean Plunkett, "Shamanism in Korea: Consulting with Spirits," Fate, 37(Decemberl984),p.46. 18. Ibid.,p.45. 19. Laurel Kendall, Shamans, Housewives, and Other Restless Spirits, Honolulu: University of Hawaii Press, 1985, p.ix. 20. Ibid.,p.4. 21. Plunkett,op.cit,p.46. 22. Ibid.,p.49. 23 "Korean Rehgion, " op.cit., p.412.

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GUIDE TO REFERENCES A number of works describe the general background of Chinese rehgion: The Religion ofthe Chinese by J.J.M. DeGroot (1214), The World Conception ofthe Chinese by Alfred Forke (1220), Religion in China by E.R. and K. Hughes (1227), Chinese Religion: An Anthology of Sources edited by Deborah Sommer (1209), The Spirits Are Drunk: Comparative Approaches to Chinese Religions by Jordan D. Paper (1236), The Religion ofthe Chinese People by Marcel Granet (1223), Researches into Chinese Superstitions by Henri Dorae (1216), and^4 History ofthe Religious Beliefs and Philosophical Opinions in Chinafromthe Beginning to the Present Time by Laeon Wieger (1249). Several works concern particular Chinese folk religions, especially pertaining to spirits, ghosts, and ancestors: Gods, Ghosts, and Ancestors: FolkReligion in a Taiwanese Village by David K. Jordan (1230), Chinese Spirit Medium Cults in Singapore by Alan J.A. Elliott (1217), Studies in FolkReligion in Singapore and Malaysia edited by John R. Clammer (1242), Shamans and Elders: Experience, Knowledge, and Power Among the Daur Mongols by Caroline Humphrey (1228), Chinese Ancestor Worship in Malaya by Leon Comber (1210), w&AMultivariate Approach to the Analysis ofthe Cultural Geographical Factors ofthe Chinese FolkReligion by Shin-yi Hsu (1226). The historical and cultural background of Japanese religions can be found in History of Japanese Religions by Masaharu Anesaki (1256), Religion and the Japanese Experience by H. Byron Earhart (1259), and Religion in Japanese History by Joseph Kitagawa (1279). Works profiling Japanese folk religions are Folk Beliefs in Modern Japan (1272), FolkReligion in Japan: Continuity and Change (1274) by Ichirao Hori, Symbolic Structures ofthe Traditional Folk-Religions in Japan and Its Transformation Through the Proliferation ofthe Techno-Industrial Civilization by Iwao Munakata (1282), and Japanese Rainmahng and Other Folk Practices by Geoffrey Bownas (1261). Works depicting shamanism in Japan are The Catalpa Bow: A Study ofShamanistic Practices in Japan by Carmen Blacker (1260), "Shamanism in Japan" by Wilham P. Fairchild (1271), "Penetration of Shamanistic Elements in the History of Japanese Folk Rehgion" by Ichirao Hori (1275), "Shamans and the Trance" by Caroline Humphre y (1276), and "Daughters ofthe Gods: Shaman Priestesses in Japan and Okinawa" by Hisako Kamata (1278). Japanese ancestor worship is profiled in "Ancestor Worship in Contemporary Japan" by Martha Boyer (1262), Ancestor Worship and Japanese Daily Life by Tatsumi Hashimoto (1273), Ancestor Worship and Japanese Law by Nobushige Huzami (1277), Christianity and Ancestor Veneration in Japan by Ryotaro Suematsu (1287), and About Our Ancestors by Kunio Yanagita (1288). The historical and cultural background of Korean rehgion is found in works as Religions in Korea by Pyaeong-gil Chang (1292), Religions of Old Korea by Charles A. Clark (1293), A History of Religions in Korea by Duk-Whang Kim

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(1317), and Religion in Korea: Belief and Cultural Values edited by Earl H. Philhps and Evi-Young Yu (1328). Korean shamanism is profiled in Ecstasy: Shamanism in Korea by Alan C. Covell (1294), Kut: Korean Shamanistic Rituals by Halla Pai Huhm (1303), Korean Shamanistic Rituals by Jung Young Lee (1324), Six Korean Women: The Socialization of Shamans by Youngsook Kim Harvey (1301), "Korean Shamanism: Women's Rites and a Chinese Comparison"(1311) and Shamans, Housewives, and Other Restless Spirits (1313) by Laurel Kendall, "Psychoanalytic Consideration of Korean Shamanism" by Kwang-iel Kim (1318), "The Influence of Shamanism on the Living Pattern of People in Contemporary Korea" by T'aegon Kim (1320), and "Shamanism in Korea: Consulting with Spirits" by Jean Plunkett (1326).

CHINA 1203. Ahern, Emily M. The Cult ofthe Dead in a Chinese Village. Stanford, CA: Stanford University Press, 1977,280pp. 1204. Baity, Philip C. Religion in a Chinese Town. Taipei: Chinese Association for Folklore, 1975,307pp. 1205. Blodget, Henry. Ancestor Worship in Shu King. Peking: Peking Oriental Society, 1889?, 35pp. 1206. Cheu, Hock Tong. An Analysis ofthe Nine Emperor Gods Spirit Medium Cult in Malaysia. Ann Arbor, MI: University Microfilms, 1986, 409pp. 1207. . The Nine Emperor Gods: A Study of Chinese Spirit-Medium Cults. Singapore: Times Books International, 1988,191pp. 1208. Chinese Beliefs and Practices in Southeast Asia: Studies on the Chinese Religion in Malaysia, Singapore, and Indonesia. Edited by Cheu Hock Tong. Malaysia: Pelanduk Pubhcations, 1993, 393pp. 1209. Chinese Religion: An Anthology of Sources. Edited by Deborah Sommer. New York: Oxford University Press, 1995, 375pp. 1210. Comber, Leon. Chinese Ancestor Worship in Malaya. Singapore: D. Moore, 1954, 1957,41pp. 1211. Constable, Nicole. Christian Souls and Chinese Spirits: A Hakka Community in Hong Kong. Berkeley, CA: University of California Press, 1994, 233pp.

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1212. Day, Clarence B. Chinese Peasant Cults, Being a Study of Chinese Paper Gods. Shanghai: Kelly and Walsh, 1940, 243pp. 1213. . Popular Religion in Pre-Communist China. San Francisco: Chinese Materials Center, 1975,102pp. 1214. DeGroot, J.J.M. The Religion ofthe Chinese. New York: Macmillan Publishing Co., 1910,230pp. 1215. DeKorne, John C. Chinese Altars to the Unknown God. N.p., 1926, 139pp. 1216. Dorae, Henri. Researches into Chinese Superstitions. Translated by M. Kennelly. Shanghai: T° usewei Printing Press, 1914. 1217. Elliott, Alan J.A. Chinese Spirit Medium Cults in Singapore. London: Royal Anthropological Institute, 1955, 179pp. 1218. Faber, Ernst. Introduction to the Science of Chinese Religion. Hong Kong: Lane, 1879,154pp. 1219. Feng, H.Y., and J.K. Shyrock. "The Black Magic in China Known as Ku," Journal of the American Oriental Society, 55(1935). 1220. Forke, Alfred. The World Conception ofthe Chinese. New York: Arno Press, (1925), 1975, 300pp. 1221. Freedman, Maurice. "Ancestor Worship: Two Facets ofthe Chinese Cases" in Social Organization: Essays Presented to Raymond Firth. Chicago: Aldine, 1967. 1222. Gardner, D.K. "Ghosts and Spirits in the Sung Neo-Confucian World: Chu Hsi on Kuei-shen," Journal ofthe American Oriental Society, 115(October/December 1995), 598-616. 1223. Granet, Marcel. The Religion ofthe Chinese People. Translated by Maurice Freedman. Oxford: Blackwell, 1975, 200pp. 1224. Heinze, Ruth-Inge. Trance and Healing in Southeast Asia Today. Bangkok: White Lotus Co.; Berkeley, CA: Independent Scholars of Asia, 1968, 406pp. 1225. Hsu, Francis L.K. Under the Ancestor's Shadow: Chinese Culture and Personality. New York: Columbia University Press, 1948, 317pp.

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1226. Hsu, Shin-yi. A Multivariate Approach to the Analysis ofthe Cultural Georgraphical Factors ofthe Chinese FolkReligion. N.p., 1967. 1227. Hughes, E.R. and K. Religion in China. London. Hutchinson's University Library, 1950. 1228. Humphrey, Caroline. Shamans and Elders: Experience, Knowledge, and Power Among the Daur Mongols. Oxford: Clarendon Press, 1996, 396pp. 1229. Jochim, Christian. Chinese Religions: A Cultural Perspective. Englewood Cliffs, NJ: Prentice-Hall, 1986,202pp. 1230. Jordan, David K. Gods, Ghosts, and Ancestors: FolkReligion in a Taiwanese Village. Berkeley and Los Angeles: University of California Press, 1972. 1231. Katz, P. "Demons or Deities? The Wangye of Taiwan," Asian Folk Studies, No.2(1987), 197-215. 1232. Keightley, D.N. "Shang Divination and Metaphysics," Philosophy East and West, 38(October 1988), 367-397. 1233. Legge, James. The Notions ofthe Chinese Concerning Gods and Spirits (Reprint of 1852 edition). Taipei. Cheng Wen Pubhshing Co., 1971. 1234. Lip, Evelyn. Chinese Temples and Deities. Singapore: Time Books International, 1981, 107pp. 1235. Overmeyer, Daniel L. Religions of China. San Francisco. Harper and Row, 1986. 1236. Paper, Jordan D. The Spirits Are Drunk: Comparative Approaches to Chinese Religion. Albany, NY: SUNY Press, 1995, 316pp. 1237. Parker, Edward H. Studies in Chinese Religion. London: Chapman and Hall, 1910, 308pp. 1238 Reichelt, Karl L. Religion in Chinese Garment. New York: Philosophical Library, 1951,180pp. 1239. Ritual and Scripture in Chinese Popular Religion: Five Studies. Edited by David Johnson. Berkeley, CA: Chinese Popular Culture Project; IEAS Pubhcations, University of California, 1995,265pp.

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1240. Smith, D. Howard. Chinese Religions. New York: Holt, Rinehart, and Winston, 1968,221pp. 1241. Stuart, K. "Mountain Gods and Trance Mediums: A Qinghai Tibetan Summer Festival," Asian Folk Studies, 54, No.2(1995), 219-237. 1242. Studies in Chinese Folk Religions in Singapore and Malaysia. Edited by John R. Clammer. Singapore: Board of Editors, Department of Sociology, National University of Singapore, 1983, 178pp. 1243. Taylor, R.L. "Rehgion and Utilitarianism: Mo Tzu on Spirits and Funerals," Philosophy East and West, 29(July 1979), 337-346. 1244. Teiser, S.F. "Ghosts and Ancestors in Medieval Chinese Rehgion: The Yiilan-p'en Festival as Mortuary Ritual," History of Religions, 26(August 1986), 4647. 1245. Thompson, Laurence G. Chinese Religion: An Introduction. Belmont, CA: Dickenson Pubhshing Co., 1969,119pp. 1246. . The Chinese Way in Religion. Encino, CA: Dickenson Pubhshing Co., 1973, 241pp. 1247. Waley, Arthur. Three Ways of Thought in Ancient China. New York: Doubleday, 1939. 1248. Weller, Robert P. Unities and Diversities in Chinese Religion. Seattle: University of Washington Press, 1987,215pp. 1249. Wieger, Laean. A History ofthe Religious Beliefs and Philosophical Opinions in China from the Beginning to the Present Time. Translated by Edward C. Werner. Hsien-hsien: Hsien-hsian Press, 1927,774pp. 1250. Yang, Ch-ing-K'un. Religion in Chinese Society. Berkeley, CA: University of California Press, 1970,473pp. 1251. Yang, Y.C. China's Religious Heritage. Freeport, NY: Books for Libraries, 1972,196pp. 1252. Yu, David C. Guide to Chinese Religion. Boston: G.K. Hall, 1985,200pp.

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Reference 1253. Thompson, Laurence G. Studies of Chinese Religion: A Comparative and Classified Bibliography of Publications in English, French, and German Through 1970. Encino, CA: Dickenson Publishing Co., 1976,190pp.

JAPAN 1254. Agency of Cultural Affairs. Japanese Religion: A Survey. Tokyo: Kodansha International, 1972,272pp. 1255. Anderson, R.W. "Vengeful Ancestors and Animal Spirits: Personal Narrative ofthe Supernatural in a Japanese New Rehgion," Western Folklore, 54(April 1995), 113-140. 1256. Anesaki, Masaharu. History of Japanese Religion. London: Kegal Paul, Trench, Trubner, and Co., 1930,423pp. 1257. Anonymous. "Japan Observes 'Obon', The Festival of Lanterns," Japan Report, (17), 6-7. 1258. Ashikaga, Ensho. "The Festival ofthe Spirits ofthe Dead in Japan," Western Folklore, 9(1950), 217-228. 1259. Bernier, Bernard. "The Popular Rehgion of a Japanese Village and Its Transformation." Doctoral dissertation, Cornell University, 1970. 1260. Blacker, Carmen. The Catalpa Bow: A Study of Shamanistic Practices in Japan. London: George Allen and Unwin, 1975. 1261. Bownas, Geoffrey. Japanese Rainmaking and Other Folk Practices. London: George Allen and Unwin, 1963. 1262. Boyer, Martha. "Ancestor Worship in Contemporary Japan," Folk (Copenhagen), 8/9(1966-1967), 37-54. 1263. Brown, Delmer M. "Kami, Death and Ancestral Kami" in Proceedings of the Second International Conference of Shinto Studies. Tokyo: Kokuga-kuin Nippon Bunka Kenyusho, 1968. 1264. Comille, Catherine. "Different Forms of Spirit Mediation in Mahikari and Shinnyo-en. Shamanism East and West," Syzygy, l(Fall 1992).

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1265. Davis, Winston B. Japanese Religion and Society. Albany, NY: SUNY Press, 1992, 327pp. 1266. Divination and Oracles. Edited by Michael Loewe and Carmen Blacker. London and Boston: George Allen and Unwin, 1981, 244pp. 1267. Earhart, H. Byron. Japanese Religion. Belmont, CA: Dickenson Publishing Co., 1969,115pp. 1268. . Religion in the Japanese Experience, Sources and Interpretations. Encino, CA: Dickenson Pubhshing Co., 1974,230pp. 1269. Eder, Matthias. "Shamanism in Japan," Paideuma, 7(1958). 1270. Ellwood, Robert S. Japanese Religion. Englewood Cliffs, NJ: PrenticeHall, 1985, 162pp. 1271. Fairchild, William P. "Shamanism in Japan," Folklore Studies, 21(1952). 1272. Folk Beliefs in Modern Japan. Tokyo: Institute for Japanese Culture and Classics, 1994,220pp. 1273. Hashimoto, Tatsumi. Ancestor Worship and Japanese Daily Life. Translated by Percy T. Lake. Tokyo: Word of Life Press, 1942. 1274. Hori, Ichirao. FolkReligion in Japan: Continuity and Change. Edited by Joseph M. Kitagawa and Alan L. Miller. Chicago: University of Chicago Press, 1968, 278pp. 1275. . "Penetration of Shamanistic Elements in the History of Japanese Folk Rehgion" in Festscrift for Adolf Jensen. Edited by E. Haberland. Munich, 1964. 1276. Humphrey, Caroline. "Shaman and the Trance," Theoria to Theory, 5/6(October 1971 and January 1972). 1277. Huzumi, Nobushige. Ancestor Worship and Japanese Law. Tokyo: Mautzen Kabushi-Kaisha, 1912,198pp. 1278. Kamata, Hisako. "Daughters ofthe Gods: Shaman Priestesses in Japan and Okinawa" in Folk Cultures in Japan and East Asia (Monumenta Nipponnica Monographs, No 25). Edited by Joseph Pittau, Tokyo, 1966. 1279 Kitagawa, Joseph M. Religion in Japanese History. New York: Columbia

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University Press, 1966,475pp. 1280. . Understanding Japanese Religion. Princeton, NJ: Princeton University Press, 1987, 343pp. 1281. Lowell, Percival. Occult Japan. Boston: Houghton Mifflin, 1894, 379pp. 1282. Munakata, Iwao. Symbolic Structure ofthe Traditional Folk Religion in Japan and Its Transformation through the Proliferation ofthe Techno-Industrial Civilization. Tokyo: Sophia University, 1978. 1283. Parke, AL. "The Qawa Incident in 1968 and Other Cases of'Spirit Possession': Rehgious Syncretism in Japan," The Journal of Pacific History, 30(December 1995), 210-226. 1284. Religion and Society in Modern Japan: Selected Readings. Edited by Mark R. Mullins, Shimazono Sosumu, and Paul L. Swanson. Berkeley, CA: Asian Humanities Press, 1993, 310pp. 1285. Smith, Robert J. Ancestor Worship in Contemporary Japan. Stanford, CA: Stanford University Press, 1974, 266pp. 1286. The Sociology ofJapanese Religion. Edited by Morioka Kiyoming and Wilham H. Newell. Leiden: E.J. Brill, 1968,152pp. 1287. Suematso, Ryotoro. Christianity and Ancestor Veneration in Japan. Awn Arbor, MI: University Microfilms, 1985. 1288. Yanagita, Kunio. About Our Ancestors. Translated by Fanny Hagin Mayer and Ishiwara Yasuyu, Tokyo: Japan Society for the Promotion of Science, 1970, 193pp.

KOREA 1289. Akiba, Takashi. "A Study on Korean Folkways," Folklore Studies (Tokyo, 14(1957), 1-106. 1290. Allen, H.N. "Some Korean Customs: The Mootang," Korean Repository, 3(1896), 163-168. 1291. Ancestor Worship and Christianity in Korea, Edited by Jung Young Lee. Lewiston: Edwin Mellen Press, 1988,94pp.

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1292. Chang, Pyaeong-gil. Religion in Korea. Seoul: Korean Overseas Information Service, 1984,63pp. 1293. Clark, Charles A. Religions of Old Korea. Seoul: Christian Literature Society of Korea, 1961, 295pp. 1294. Covell, AlanC. Ecstasy: Shamanism in Korea. Elizabeth, NJ: Hollym International, 1983, 107pp. 1295. Deuchler, Martina. "The Tradition: Women During the Yi Dynasty" in Virtues in Conflict: Tradition and the Korean Woman Today. Edited by S. Mattielh. Seoul: Royal Asiatic Society, 1977, 1-48. 1296. . "Neo-Confucian in Action: Agnation and Ancestor Worship in Early Yi Korea" in Religion and Ritual in Korean Society. Edited by Laurel Kendall and Griffin Dix. Unpubhshed manuscript, n.d. 1297. Dix, Griffin. "How to Do Things with Ritual: The Logic of Ancestor Worship and Other Offerings in Rural Korea" in Studies on Korea in Transition. Edited by D. McCann, J. Middleton, and E. Shultz. Honolulu: Center for Korean Studies, University of Hawaii, 1979, 57-88. 1298. Gifford, D.L. "Ancestor Worship as Practiced in Korea," Korean Repository, 1(1892), 169-176. 1299. Grayson, J.H. "Female Guardian Spirits in Korea: A Neglected Tradition," Asian Folk Studies, 55, No. 1(1996), 119-134. 1300. Harvey, Youngsook Kim. "The Korean Mudang as a Household Therapist" in Culture-Bound Syndromes, Ethnopsychiatry, and Alternative Therapies. Edited by W.P.Lebra. Honolulu: University of Hawaii Press, 1976, 189-198. 1301. . Six Korean Women: The Socialization of Shamans. St. Paul, MN: West Publishing Co., 1979. 1302. . "Possession Sickness and Women Shamans in Korea" in Unspoken Worlds: Women's Religious Lives in Non-Western Cultures. Edited by N. Falk and R. Gross. New York: Harper and Row, 1980, 41-52. 1303. Huhm, Halla Pai. Kut, Korean ShamanistRituals. Elizabeth, NJ: Hollym Intenational, 1980, 102pp. 1304. Janelli, Dawnhee Yim. "Logical Contradictions in Korean Learned Fortunetelling: A Dissertation in Folklore and Folklife." Doctoral dissertation,

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University of Pennsylvania. 1305. Janelh, Roger L. "Anthropology, Folklore, and Korean Ancestor Worship," Korea Journal, 15(1975a), 34-43. 1306. . "Korean Rituals of Ancestor Worship: An Ethnography of Folklore Performance." Doctoral dissertation, University of Pennsylvania, 1975. 1307. Janelli, Roger L. and Dawnhee Yim. "The Functional Value of Ignorance at a Korean Seance," Asian Folklore Studies, 38(1979), 81-90. 1308. . Ancestor Worship and Korean Society. Stanford, CA: Stanford University Press, 1982,228pp. 1309. Jones, George Heber. "The Spirit Worship ofthe Koreans," Transactions ofthe Korean Branch ofthe Royal Asiatic Society, 2(1902), 37-58. 1310. Kendall, Laurel. "Caught Between Ancestors and Spirits: A Korean Mansiris Healing Kut," Korea Journal, 17(1977a), 8-23. 1311. . "Korean Shamanism: Women's Rites and a Chinese Comparison" in Religion and Family in East Asia. Edited by T. Sofue and G. DeVos. Osaka: National Museum of Ethnology, 1984, 57-73. 1312. . "Mugam: The Dance in Shaman's Clothing," Korea Journal, 17(1977b), 38-44. 1313. . Shamans, Housewives, and Other Restless Spirits. Honolulu: University of Hawaii Press, 1985. 1314. . "Wives, Lesser Wives, and Ghosts: Supernatural Conflict in a Korean Village," Asian Folklore Studies, 3(1981), 113-145. 1315. . "Wood Imps, Ghosts, and Other Noxious Influences: The Ideology of Affliction in a Korean Village," Journal of Korean Studies, 3(1981), 113-145. 1316. Kiester, Daniel. "Korean Mudang Rites for the Dead and the Traditional Cathohc Requiem: A Comparative Study" in Customs and Manners in Korea. Edited by S. Chun. Seoul: International Cultural Foundation, 1980,45-54. 1317. Kim, Duk- Whang. A History of Religion in Korea. Seoul: Daejo Moonwha-sa, 1958,487pp.

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1318. Kim, Kwang-iel [Kim Kwang-il]. "Psychoanalytic Consideration of Korean Shamanism," Neuropsychiatry (Seoul), ll(1972b), 121-129. 1319. . "Shamanistic Healing Ceremonies in Korea," Korea Journal, 13(1973), 41-47. 1320. Kim, T'ae-gon. "Components of Korean Shamanism," Korea Journal, 12(1972b), 17-25. 1321. . "The Influence of Shamanism on the Living Pattern of People in Contemporary Korea" in The Modern Meaning of Shamanism. Edited by T. Kim. Iri: Folklore Research Institute, Won'gwang University, 1977a, 71-80. 1322. 51.

. "Shamanism in the Seoul Area," Korea Journal, 18(1978), 39-

1323. . "A Study of Shaman's Mystic Illness During Initiation Process in Korea," Journal of Asian Women (Seoul), 9(1970), 91-132. 1324. Lee, Jung Young. Korean Shamanistic Rituals. New York:Mouton, 1981, 249pp. 1325. The New Religions of Korea. Edited by Spencer J. Palmer. Seoul: Royal Asiatic Society, 1967,211pp. 1326. Plunkett, Jean. "Shamanism in Korea: Consulting with Spirits," Fate, 37(December 1984), 44-50. 1327. Religion and Ritual in Korean Society. Edited by Laurel Kendall and Griffin Dix. Berkeley, CA: Institute of East Asian Studies, University of California, 1987,223pp. 1328. Religion in Korea: Beliefs and Cultural Values. Edited by Earl H. Philhps and Evi-Young Yu. Los Angeles: Center for Korean-American and Korean Studies, 1982, 127pp.

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Chapter 7

Spirits and Their Critics Alleged cases of spirit contact have been contested by scientists (See Chapter 4, "Investigating Spirits"), but also by Christian theologians, philosophers and skeptics, and professional magicians.

CHRISTIAN CRITIQUE When Margaret Fox recanted the self-expose of her mediumship, she accused the churches, as well as the newspapers, of pressuring her. Historically, the church has been a stern opponent of Spiritualism and contact with spirits. Commonly, it has espoused a belief in the immortahty ofthe soul, though its interpretations of it have varied. Most Christians believe that people either go to heaven or hell at death. On the other hand, Jehovah's Witnesses, Seventh-Day Adventists and similar Sabbatarian churches, beheve that the dead are unconscious. This doctrine is called "conditional immortahty" or "soul sleep." Eternal life is conferred only by God and the redeemed will receive immortahty at the Final Judgment. Christianity has taught that there is a wide gulf between the worlds ofthe living and the dead. The so-called spirits, ghosts, or communicating spirits, are considered to be demons or lying spirits, bent on deceiving the true behevers. Christian critics of spirit contact site biblical accounts as Saul's meeting with the medium at Endor in which she contacted the spirit ofthe patriarch Samuel (1 Samuel 28) as a condemnation of mediums and psychics. Deuteronomy 18: 10-12 states, "Let no one be found among you...who is a medium or spiritist or who consults the dead." Such verses are used to suggest that such contact is displeasing to God. Various passages forbid consulting a person who has a "familiar spirit." Young's Analytical Concordance defines such a person as a "necromancer" (1)H, ob) i.e,

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"Regard not them that have familiar spirits" (Leviticus 19:31). 2 Kings 23:24 stated that "Joshua got rid ofthe mediums and spiritists, the household gods, the idols and all the other detestable things seen in Judah and Jerusalem." Isaiah 8:19 asks, "When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God?" Walter R. Martin, author of books as The Kingdom ofthe Cults (1398), wrote that Spirituahsm is "the oldest form of religious cult extant today...."1 It is a "masquerade of demonic forces, who pretend to be departed spirits with the intent of deceiving through the power of Satan those foolish enough to beheve the testimony of demons in preference ofthe Word of God itself."2 Regarding the story of Saul and the medium at Endor, Ben Alexander, a former Spirituahst, wrote that the issue is not whether the spirit was Samuel or a demonic impersonator, but it is more pertinent to understand what the Bible says about contacting the dead. King Saul, therefore, died "because he visited a spirit medium. Thus, through judgment, the spirit medium becomes a substitute savior for the people. In this case, Martin alleged, the spirit medium of Endor became "a substitute savior for King Saul."3 In spite of prohibitions against spirit contact, Bob Larson, author and Christian radio commentator, observed that "scores of individuals...feel they are communicating with the actual presence of a departed friend or relative." Not only do such occurrences 'confirm' an eventual reunion with loved ones, they also provide information about life beyond the grave. In a time of sorrow, many are tempted to look past death's veil for some seemingly objective 'proof that those for whom they grieve continue their existence in some other realm.4 Spirit contact is gaining in popularity, Larson says, not just because it offers comfort and the assurance of life after death, but also because "our post-Christian age has produced a biblically illiterate populace unaware ofthe Scripture's stern denunciations of any who seek knowledge or comfort by contacting the spirit world." Bibhcal laws condemning spirit contact, even the penalty of death, "are seen only as the unenlightened injunctions of a theocratic state."5 Not all Christians see spirit contact as the work of demons. Marcus Bach, a popular author, professor, and minister ofthe United Church of Christ, stated that in a seance he saw the apparent reunion of a family, a son telling his mother that life over there was a continuation of life on earth. There were not two worlds at all; there was but on interblended, interrelated world, closely interwoven by memory and the love of life. Consciousness could not die. Personality could not be destroyed. The spirit of man was indeed eternal.6

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Bach wrote that The evidence extant in the world's great religions and in the testimony of respected prophets, seers, researchers and accredited witnesses is overwhelmingly on the side of an affirmative answer (that we survive physical death).... (Regarding psychic or precognitive abilities), there are cheap, commercialized reproductions ofthe genuine adepts, just as in everyfieldthere are those who may willfully defraud, deceive and bedevil the innocent and the credulous. This is why many of these esoteric professions have been condemned.... (Regarding gifts of God), everything, including life itself, may be said to be a 'gift from God/ It is easy to say, 'You will know them by their fruits,' but the advice is sound and may be a good standard of validity to use in our investigation of these fields.7 Arthur Ford, a minister of die Christian Church (Disciples of Christ), was a famous medium. He gained particular notoriety when he conducted a seance on Canadian television with Bishop James Pike to contact his deceased son. Signs of Ford's mediumship began to surface when he served in the army during World War I. He dreamt of "seeing" a list of soldiers who were to die in an influenza epidemic. In addition, when he was at a meditation group conducted by Swami Yogananda (founder ofthe Self-Realization Fellowship), he began to speak in a voice with a French accent, and the voice identified itself as "Fletcher." Fletcher became Ford's "control," or spirit guide.8 Regarding parapsychology and rehgion, Ford stated that such phenomena of religion are universal. They didn't start with Christianity. Other religions talk about spirits—both good and bad—as far as you can go. And immortahty may take many forms. But Christianity has made one contribution that is unique. Christianity doesn't talk about immortahty—it talks about survival. It's the only rehgion in the world that holds (that) you survive, not as a part of something different, but as a total personality with memory and character, and (a) potential for growth. Jesus demonstrated that when He returnedfromthe dead after three days.... (He) had been preaching to the souls in Sheol, the Jewish afterworid. Why would He preach to them if He didn't think it would do some good?9 Some modern Christian theologians see concepts as resurrection and afterlife as symbols relating to eschatology, or to "end things." Schubert Ogden wrote that "rightly understood, all talk of heaven and hell, the last judgment, the resurrection

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ofthe body, and the life everlasting...is mythological talk, whose use and, therefore, meaning is to represent an understanding of human existence."10 Eschatology, therefore, characterizes the fulfillment of existence. Wolfhart Pannenberg stated that the significance of eschatology includes the restoration of society. He wrote that "the association of judgment, the resurrection ofthe dead, and the realization of a perfect society in the concept ofthe end ofthe world and of history... is in accordance with the idea ofthe consummation of man's destiny in the unity of its individual and social aspects."11 According to Carl Braaten, "At the end God will be all in all, totally present in everyone and everything, and totally fulfilled in each other and in him."12 Along with eschatology and the future of society, resurrection and afterlife depict the culmination of faith. Hans Kung wrote that resurrection faith "relies on the fact that (the) God ofthe beginning is also the God ofthe end, and that as he is the Creator ofthe world and man, so, too, he is their Finisher."13 Emil Brunner stated that faith in Christ's death "is no longer the end but only a transitional stage, a door on the other side of which the plentitude of eternal life awaits us."14 Kung stated that "passingfromdeath with God cannot be verified empirically or rationally. It is not to be expected, not to be proved, but only to be hoped for in faith."15

PHILOSOPHERS AND SKEPTICS Philosophers have questioned the validity of behefs as the existence ofthe soul (as an inherent essence separatefromthe body), life after death, and, in turn, the reality of beings as angels and spirits. Skeptics ofthe paranormal, parapsychology, and of spirit phenomena have included not only philosophers, but also scientists, mathematicians, sociologists, and psychologists. Skeptics propose a rational view of life and phenomena as the paranormal must be evaluated according to experimentation and the scientific method. However, as Phillip Stevens, Jr. stated in his article "The Appeal ofthe Occult: Some Thoughts on History, Rehgion, and Science," people need to beheve in something. If a behef loses its appeal, it must be replaced by something else to alleviate "cognitive dissonance."16 In other words, paranormal behefs, spirit manifestations, give people assurance that life persists beyond the grave, thus, shielding themfromthe inevitable harsh reahties of life. Blame for the widespread acceptance of such "nonrational" behefs is the lack of proper science education. A 1979 study sponsored by the American Science Foundation found in that in a poll of science fundamentals, 5.4% of Americans did not qualify as "scientifically literate." Another poll, which measured "technological literacy," showed that large numbers of people had little understanding of basic technological concepts and rehed, instead, on luck, alternative medicine, and UFOs.17 James Randi, a major paranormal debunker, stated that

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It is evident that much ofthe blame for the pubhc acceptance of pseudoscience and plain claptrap can be assigned to our educational systems that have failed to acquaint young people— at an early age ofthe educational process-with the fundamentals of critical thinking.18 Social psychologist James E. Alcock wrote that the psychic claimants have offered a vision of an extraordinary world where the power of the mind can overcome the material limitations imposed by flesh and blood, atoms and molecules, space and time.19 (The hope of parapsychology is to) demonstrate once and for all that science as we know it, is badly mistaken in its materialistic orientation and that human existence involves an ineffable, nonmaterial aspect that may very well survive the death and decay ofthe physical body.20 Paul Kurtz, a founder of CSICOP (Committee for the Scientific Investigation of Claims ofthe Paranormal), stated that if paranormal powers were proven to be true, it would have "profound and far-reaching implications...for our understanding ofthe universe and human life." However, in most every case, the subject has either been found to befraudulentor the experimental conditions were unreliable.21 Randi stated that though it may be possible that the paranormal exists, it appears that after thorough examination, the probabihty of it is virtually nil. Quoting Leon Jaroff, a senior editor at Time Magazine, he concluded that "There has not been a single properly designed, properly conducted experiment that has proven the existence of any paranormal power." According to Randi, "I can only show that the evidence (for the paranormal) does not hold up under examination."22

PROFESSIONAL MAGICIANS Not only has spirit contact been attacked by Christian theologians and philosopher/skeptics, but also by professional magicians, the most vocal of which was Harry Houdini. Houdini was born Eric Weiss in Appleton, Wisconsin in 1874. His first performance was in 1883 as a contortionist and trapeze performer. He took the name "Houdini"fromthe French illusionist Houdon. In addition to being a magician, Houdini was an agent for the Roterberg Company, a manufacturer of magic equipment in Chicago. They sold items that were used by fake mediums (i.e., tools for folding papers in darkened rooms, for playing a sealed accordion, for slate writing, table lifting, and large "economy sized kits of assorted dark room phenomena"). Houdini offered a correspondence

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course in mediumship in which he "thoroughly" instructed students in rope-tying, clairvoyance, and in materializing spirits.23 Houdini included mediumship in his magic act as part of his "second sight" routine. At his seances, a table floated in the air, accordions played, and spirit faces appeared. "The messages that camefrombeyond the grave for members of the audience were startling in their accuracy." However, Houdini's information camefromvery natural sources. A colleague gathered informationfroma local cemetery sexton, copied informationfromgravestones, and abstracted data from birth, marriage, or death notices from local newspapers.24 After the death of his mother, Houdini became obsessed with proving the existence of life after death. He wanted to get in touch with her, but "the only people who beheved this was possible were the spiritualists...."25 He began attending seances and made pacts with friends that whoever died first would try to contact the other.26 Houdini's most famous "pact" was with his wife. They used a secret code that had been part of their mind-reading act, which was known only to them. The message was "Rosabelle beheve." Houdini died in 1926. In 1929, the New York Times revealed that Mrs. Houdini had received the long-awaited message through the medium Arthur Ford.27 She originally confirmed the message, but later recanted it. Joseph Rinn, an associate of Houdini, alleged that Mrs. Houdini had accidentally revealed the code when she was delirious during an illness. He contended that the code was known among New York psychic circles the day before the Ford seances.28 Ford, in his book Unknown But Known (1439), stated that Mrs. Houdini "testified...that the message was the one she and her deceased husband had agreed upon, and that it was transmitted in their private code."29 He alleged that the effort to discredit him was "staged" by a newspaper and that Mrs. Houdini was pressured to recant her confession by the "enemies of Spiritualism."30

NOTES 1. Walter R. Martin, The Kingdom ofthe Cults, Minneapolis: Bethany Fellowship, 1965,1970,p.l99. 2. Ibid., pp. 199-200. 3. Ben Alexander, OutfromDarkness, Joplin, MO: College Press Publishing Co., 1985,1986, p.107. 4. Bob Larson, Larson's Book of Cults, Wheaton, IL: Tyndale House Pubhshers, 1984, pp.316-317. 5. Ibid.,p.317. 6. Marcus Bach, quoted by Walter R. Martin, The Kingdom ofthe Cults, op.cit., p.189. 7. Marcus Bach, Questions on the Quest, San Francisco: Harper and Row, 1978, pp.144-145. 8. Psychics, edited by Psychic Magazine, New York: Berkeley Medallion Books,

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1972, p.49. 9. Ibid.,p.62. 10. Schubert M. Ogden, The Reality of God, New York: Harper and Row, 1966, p.211. 11. Wolfhart Pannenberg, The Idea of God and Human Freedom, Philadelphia: The Westminster Press, 1973, p. 198. 12. Carl Braaten, Eschatology and Ethics, Minneapolis: Augsburg Publishing House, 1974, p.67. 13. Hans Kung, On Being a Christian, translated by Edward Quinn, Garden City, NY: Doubleday and Co., 1976, p.360. 14. Emil Brunner, Eternal Hope, translated by Harold Knight, Philadelphia: The Westminster Press, 1954, p. 111. 15. Kung, op.cit, pp.360-361. 16. Phillip Stevens, Jr., "The Appeal ofthe Occult: Some Thoughts on History, Rehgion, and Science" in The Hundredth Monkey and Other Paradigms ofthe Paranormal, edited by Kendrick Frazier, Buffalo, NY: Prometheus Books, 1991, p.20. 17. Ibid.,p.26. 18. James Randi, "It's Time for Science to Take a Stand Against Popular Superstitions," (the Internet), <www.randi.org/found.html> 19. James E. Alcock, "Parapsychology as a 'Spiritual' Science" in,4 Skeptic's Handbook of Parapsychology, edited by Paul Kurtz, Buffalo, NY: Prometheus Books, 1984,p.537. 20. Ibid.,p.563. 21. Paul Kurtz, "Spirituahsm, Mediums, and Psychics: Some Evidence of Fraud," in^4 Skeptic's Handbook of Parapsychology, op.cit., p.201. 22. James Randi, Flim-Flam! Psychics, ESP, Unicorns, and Other Delusions, Buffalo, NY: Prometheus Books, 1982, p.2. 23. Raymond Fitzsimmons, Death and the Magician: The Mystery ofHoudini, New York: Atheneum, 1981, p.31. 24. Ibid.,p.33. 25. Ibid.,p.99. 26. Ibid., p. 103. 27. Georgess McHargue, Facts, Frauds, and Phantasms, Garden City, NY: Doubleday and Co., 1972, pp.243-244. 28. Ibid.,p.244. 29. Arthur Ford, Unknown But Known, New York: Harper and Row, 1968, p. 13. 30. McHargue, op.cit., p.245.

GUIDE TO REFERENCES A number of Christian critiques of spirit contact were published in the mid to late ninteenth century (1853-1879), including Ancient Sorcery as Revived in

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Modern Spiritualism by Charles Munger (1407), "The Mystery Solved: or a Bible Expose of Spirit Rapping, Showing That They Were Not Caused by Spirits ofthe Dead but by Evil Demons by John Bywater (1346), "The Agency Employed in the So-Called Spiritual Manifestations," (1329) and The Nature and Tendency of Modern Spiritualism by J.S. Waggoner (1432). Contemporary Christian critiques include Life, Death, and Beyond by J. Kerby Anderson (1331), The Facts About Life After Death by John Ankerberg and John Weldon (1335), Devilish but True: The Doctor Looks at Spiritualism by Harold Deardon (1355), Come into My Parlor by Arvil Flinn and Joan Almand (1361), Angels of Light? by Hobart Freeman (1363), Demons, Witches, and the Occult by Josh McDowell and Don Stewart (1402), "Spiritism-A Biblical Perspective" by Eric Pement (1412), and Kingdom of Darkness by Fred W. Thomas (1430). Several works are testimonies of former Spiritualists and psychics, The Challenging Counterfeit by Raphael Gasson (1364), / Talked with Spirits by Victor Ernest (1360), Conversion of a Psychic by Susy Smith (1423), and Out from Darkness by Ben Alexander (1330). Scholarly works about death and immortahty from a Christian perspective include The Sacred and the Psychic: Parapsychology and Christian Theology by John J. Hearney (1370), "The Intelligibility of Disembodied Survival" by Richard L. Pentill(1416), and Immortality of the Soul or Resurrection ofthe Dead?by Oscar Cullmann (1353). A major Christian work that supports immortahty, even spirit contact, is You Will Survive After Death by Sherwood Eddy (1437). Books by the minister/medium Arthur Ford are Nothing So Strange(\43$), an autobiography, and Unknown but Known (1439). Philosophical and skeptical works on spirits, parapsychology, and the paranormal are Parapsychology: Science or Magic, A Psychological Perspective by James E. Alcock (1446), Psychic Paradoxes by John Booth (1451), The Illusion of Immortality by Corhss Lamont (1488), ESP, Seers, and Psychics: What the Occult Really Is and Mediums, Mystics, and the Occult by Milbourne Christopher (1453), and Extrasensory Deception: ESP, Psychics, Shirley Machine, Ghosts, UFOs by Henry Gordon (1477). A major philosophical work concerning immortahty is The Belief in Life After Death by C. J. Ducasse (1463). The writings of professional magicians have detailed the psychic's tricks as well as exposed alleged spirit phenomena, Practical Mental Effects by Ted Annemann (1527), The Complete Guide to Billet-Switching (1533), This Is Magic: Secrets of the Conjurer's Craft by Will Dexter (1535), The Last Word: Blindfold Methods, Twelve Sensational Blindfolds by Burling Hull (1552), The Handbook of Mental Magic by Marvin Kaye (1555), How to Read Sealed Messages (1559) and Secret Methods of Private Readers (1560) by Robert Nelson. Secondary works about Harry Houdini are The Search for Houdini by J.C. Cannell(1529),//owJ/w/. The Untold Story by Melbourne Christopher (1530), and Houdini's Spirit Expose: From Houdini's Own Manuscripts Records,

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Photographs, and Dunninger's Psychical Investigation by Joseph Dunninger (1538). Primary sources include Houdini Explores Tricks Used by the Boston Medium "Margery" (1546) and A Magician Among the Spirits (1547). Secondary sources about James Randi include "Ghostbusting Magician 'Amazing Randi' is Honored for Unveiling Phony Psychics" by P. Jordan (1554), "James Randi Has a Word for Uri, Tamara, Jeane, and the Psychic Crowd: Fraud" by C. Neuhaus (1561), and "James Randi: The Tlim Flam' Man" by D. Scott Rogo (1568). Primary sources included Encyclopedia of Claims, Frauds, and Hoaxes ofthe Occult and Supernatural (1562), Flim Flam: The Truth About Unicorns, Parapsychology, and Other Delusions (1563), and James Randi: Psychic Investigator (1565). Works that answer the criticism of skeptics against the paranormal are "Censoring the Paranormal" by Jerome Clark (1456), and "The Crusade Against the Paranormal" by Jerome Clark and J. Gordon Melton (1457).

CHRISTIAN CRITIQUES Critical 1329. "The Agency Empoyed in the So-Called Spirit Manifestations," Christian Review, 18(October 1853), 582-603. 1330. Alexander, Ben. Out from Darkness. Joplin, MO: College Press Publishing Co., 1986,182pp. 1331. Anderson, J. Kerby. Life, Death, and Beyond. Grand Rapids, MI: Zondervan Publishing House, 1980,205pp. 1332. Anderson, John. Psychic Phenomena Unveiled: Confessions of a New Age Warlock. LaFayette, LA: Huntington House, 1991, 208pp. 1333. Ankerberg, John. The Facts on Psychic Readings: What Is the Real Source of Psychic Powers? Eugene, OR: Harvest House Pubhshers, 1997,48pp. 1334. . Facts on UFOs and Other Supernatural Phenomena. Eugene, OR: Harvest House Pubhshers, 1992,48pp. 1335. Ankerberg, John, and John Weldon. The Facts About Life After Death. Eugene, OR: Harvest House Pubhshers, 1992,48pp. 1336. . The Facts on Spirit Guides. Eugene, OR: Harvest Honse Pubhshers, 1988,48pp. 1337. Armstrong, Garner Ted. After Death... Then What? Pasadena, CA:

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Ambassador College Press, 1977,26pp. 1338. . Believe It or Not. .The Bible Does Not Promise Heaven. Tyler, TX: Church of God International, 1985, 20pp. 1339. . Do You Have an Immortal Soul? Pasadena, CA. Worldwide Church of God, 1975,42pp. 1340. Beecher, Charles. A Review of the Spiritual Manifestations. NewYork: G.P. Putnam's Sons, 1853. 1341. Bekker, Balthasar. The World Bewitch'd: or an Examination ofthe Common Opinion Concerning Spirits. (Originally pubhshed in London in 1695). Ann Arbor, MI: University Microfilms, 1966. 1342. Berg, Joseph F. Abaddon andMahanaim: or Daemons and Guardian Spirits. Philadelphia: Higgins and Perkinpine, 1856. 1343. The Bible and the Occult. Denver: Bible Advocate Press, n.d., 27pp. 1344. Blackmore, Simon Augustus. Spiritism Facts and Frauds. New York: Benziger Brothers, Printers to the Holy Apostolic See, 1924. 1345. Bumette, David. Unearthly Powers: A Christian's Handbook on Primitive and Folk Religions. Nashville: Thomas Nelson, 1992, 286pp. 1346. Bywater, John C. The Mystery Solved: or a Bible Expose ofthe Spirit Rappings Showing That They are Not Caused by the Spirits ofthe Dead, but by Evil Demons. Rochester, NY, 1852. 1347. A Citizen of Ohio (David Quinn). Interior Causes ofthe War: The Nation Demonized and Its President a Spirit Rapper. New York: M. Doolady, 1863. 1348. Conditional Immortality. Salem, WV: Church of God Pubhshing House, n.d., 25pp. 1349. Conley, Darrell. The Gospel Versus Occultism. Shreveport, LA: Lambert Book House, n.d., 61pp. 1350. Cooper, John W. Body, Soul, and Life Everlasting. Grand Rapids: Eerdmans, 1983. 1351. Corning, Wilham Henry. The Infidelity ofthe Times as Connected with the

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Rappings and the Mesmerists. Boston: J.P. Jewett, 1854. 1352. Cruz, Nicky. Satan on the Loose. Old Tappan, NJ: Fleming H. Revell, 1977, 158pp. 1353. Cullmann, Oscar. Immortality ofthe Soul or Resurrection ofthe Dead. London: Epworth Press, 1958,60pp. 1354. Daniels, J.W. Spiritualism Versus Christianity, or Spiritualism Thoroughly Exposed. New York: Auburn, 1856. 1355. Deardon, Harold. Devilish but True: The Doctor Looks at Spiritualism. (Reprint of 1936 edition). Woodstock, NY: Beekman Pubhshers, 1975, 288pp. 1356. Death and Afterlife. Edited by Stephen T. Davis. New York: St. Martin's Press, 1989. 1357. Dickason, C. Fred. Angels, Elect and Evil. Chicago: Moody Press, 1995, 260pp. 1358. "The Drift in Theology," The Christian Experience, 79(July 1859), 12. 1359. Eisele, Ewald. "Why Not Ouija?" The Discerner, 13(July/September 1991), 4-7. 1360. Ernest, Victor H. / Talked with Spirits. Wheaton, IL: Tyndale House Pubhshers, 1970, 89pp. 1361. Flinn, Avril, and Joan Almand. Come into My Parlor. Mountain View, CA: Bridge Pubhshing, 1979. 1362. Ford, Marvin. On the Other Side. Plainfield, NJ: Logos International, 1978. 1363. Freeman, Hobart E. Angels of Light? Faith Ministries and Pubhcations, 1967,138pp. 1364. Gasson, Raphael. The Challenging Counterfeit. Mountain View, CA: Bridge Pubhshing, 1966,160pp. 1365. Gordon, Wilham R. A Three-Fold Test of Spiritualism. New York: Charles Scribner's, 1856.

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1366. Gruss, Edmond C. Cults and the Occult. Philhpsburg, NJ: Presbyterian and Reformed Pubhshing Co,, 1980, 150pp. 1367. . Ouija Board: The Door to the Occult. Philhpsburg, NJ: Presbyterian and Reformed Pubhshing Co., 1994,210pp. 1368. Habermas, Gary R., and J.P. Moreland. Immortality: The Other Side of Death. Nashville: Thomas Nelson, 1992,275pp. 1369. Harris, Murray J. Raised Immortal. Grand Rapids: Eerdmans, 1983. 1370. Hearney, John J. The Sacred and the Psychic: Parapsychology and Christian Theology. Mahwah, NJ: Paulist Press, 1984. 1371. Hole, Donald. Spiritualism. London: Church Literature Association, (1932), 1977,16pp. 1372. Houtsma, Roger. Understanding Spiritual Warfare. Green Forest, AL: Son Life Publishers, 1984,179pp. 1373. Ironside, H. A. Death and Afterward. Neptune, NJ:Loizeaux Books, 1989, 40pp. 1374. Johnson, Arthur L. Faith Misguided: Exposing the Danger of Mysticism. Chicago: Moody Press, 1988, 156pp. 1375. Keating, Albert. The State ofthe Dead. Meridian, ID: Church of God Publishing House, n.d., 7-page leaflet. 1376. Keck, Leander E. Perspective on Death. Nashville: Abingdon Press, 1969. 1377. Koch, Kurt. Christian Counseling and Occultism: The Counselling ofthe Psychically Disturbed and Those Oppressed Through Involvement in Occultism. Grand Rapids: Kregel Pubhcations, 1972, 338pp. 1378. . Demonology, Past and Present. Grand Rapids: Kregel Pubhcations, 1973,160pp. 1379. 1971?, 156pp.

. The Devil's Alphabet Grand Rapids: Kregel Pubhcations,

1380. . Occult ABC. Translated by Michael Freeman. Grand Rapids: Grand Rapids International Pubhcations, 1980, 348pp.

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1381. . Occult Bondage and Deliverance: Advice for Counseling the Sick, the Troubled, and the Occultly Oppressed. Grand Rapids: Kregel Pubhcations, 1971?, 198pp. 1382. Konya, Alex. Demons: A Biblically Based Perspective. Schaumburg, EL: Regular Baptist Press, 1990, 151pp. 1383. Life Ends—Then What? Denver: Bible Advocate Press, n.d., 8pp. 1384. Liljecrants, John. Spiritism and Religion: Can You Talk to the Dead? New York: The Devlin-Adair Co., 1918, 295pp. 1385. Lindquist, C. Reuben. Demonism—Factor Fable. Missiongram/Berean Mission, n.d., 8-page tract. 1386. Lindsay, Gordon. The Chaos ofthe Psychics. Dallas: Christ for the Nations, 1978,40pp. 1387. 33pp.

. Death and the Hereafter. Dallas: Christ for the Nations, 1986,

1388. 36pp.

. The Death Cheaters. Dallas: Christ for the Nations, 1985,

1389. 45pp.

. Demons and the Occult. Dallas: Christ for the Nations, 1986,

1390. . Origin of Demons and Their Orders. Dallas: Christ for the Nations, n.d., 36pp. 1391. . Satan, Demons, Manifestations, and Delusions. Dallas: Christ for the Nations, 1984,40pp. 1392. 168pp.

. Scenes Beyond the Grave. Dallas: Christ for the Nations, 1984,

1393. . Sorcery in America. 2 vols. Dallas: Christ for the Nations, Vol. 1,1985,34pp.; Vol. 2,1982, 32pp. 1394.

. Spiritualism. Dallas: Christ for the Nations, 1985,34pp.

1395. . Spiritualism, Telepathy, ESP, and Ouija Boards. Dallas.Christ for the Nations, 1985, 34pp.

156 1396.

Consulting Spirits . Within the Gates. Dallas: Christ for the Nations, 1988, 64pp.

1397. Martin, Ernest L. Evil Spirits—What Are They? Pasadena, CA: Foundation for Biblical Research, 1979,6pp. 1398. Martin, Walter R. The Kingdom ofthe Cults. Minneapolis: Bethany House, (1965), 1985,450pp. 1399. . Martin Speaks Out on the Cults. Ventura, CA: Vision House Pubhshers, 1983. 1400.

. The New Cults. Ventura, CA: Vision House Publishers, 1980.

1401. McCormick, W.J. Out ofthe Devil's Parlour. N.p., n.d., 25pp. 1402. McDowell, Josh, and Don Stewart. Demons, Witches, and the Occult. N.p., n.d., 96pp. 1403. 249pp.

. The Occult. San Bernardino, CA: Here's Life Pubhshers, 1992,

1404. Miller, Elliot, "Channeling: Spiritual Revelations ofthe New Age," Christian Research Journal, 10(February 1987), 9-15. 1405. Montgomery, John Warwick. Principalities and Powers: The World of the Occult. Minneapolis: Bethany House, 1973, 224pp. 1406. Morey, Robert A. Death and the Afterlife. Minneapolis: Bethany House, 1986,315pp. 1407. Munger, Charles. Ancient Sorcery as Revived in Modern Spiritualism Examined by the Divine Law and Testimony. Boston: Degen, 1857. 1408. Murray, Geoffrey. Matters of Life and Death. London: Sidgwick and Jackson, 1953,200pp. 1409. "The Necromancy ofthe Nineteenth Century," Christian Review, 12(February 1854), 133-144. 1410. The Occult Explosion: What Does It Mean? Pasadena, CA: Ambassador College Press, 1974, 46pp. 1411. Olasky, M. "The Return of Spiritism," Christianity Today, 36(December

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14, 1992), 20-22. 1412. Pement, Eric. "Spiritism-A Biblical Perspective," The Contender, 1 (Fall), 1-2, 19. 1413. Perry, John. A Dialogue on Personal Identity and Immortality. Indianapolis: Hackett, 1978. 1414. Phelps, Austin. "Ought the Pulpit to Ignore Spirituahsm?" The Congregationalist, (July 20, 1881). 1415. Porter, James. The Spirit Rappings, Mesmerism, Clairvoyance, Visions, Revelation, Startling Phenomena and Infidelity ofthe Rapping Fraternity Calmly Considered and Exposed. Boston: George C. Rand, 1853. 1416. Pentill, Richard L. "The Intelligibility of Disembodied Survival," Christian Scholar's Review, 5(1978), 3-22. 1417. Pulling, Pat and Kathy Cawthen. The Devil's Web. LaFayette, LA. Huntington House, 1989,206pp. 1418. Ramsey, Wilham. Spiritualism, A Satanic Delusion and a Sign ofthe Times. Rochester, NY: H.L. Hastings, 1857. 1419. Seely, PaulH. Testing Angels and Other Spirits. N.p., n.d., 56pp. 1420. Seiss, J.A. The Empire of Evil, Satanic Agency, and Demonism. Baltimore: James Young's Steam Printing Establishment, 1856. 1421. Simon, Ulrich. Heaven in the Christian Tradition. London: Rockliff; New York: Harper's, 1958. 1422. Smith, Charles R. The New "Life After Death"Religion. N.p., n.d.,12pp. 1423. Smith, Susy. Conversion of a Psychic. Garden City, NY: Doubleday, 1978, 127pp. 1424. "Spiritism and Spiritist," The Catholic World, 9(June 1869), 289-302. 1425 "Spirituahsm," Christian Advocate, 186(November20, 1856), 186. 1426. The State ofthe Dead. Salem, WV: Church of God Publishing House, n.d., 12pp.

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1427. Strauss, Lehman. Demons, Yes, but Thank God for Good Angels. Neptune, NJ: Loizeaux Brothers, 1976, 121pp. 1428. Sumrall, Lester. Supernatural Principalities and Powers. Nashville: Thomas Nelson, 1983,143pp. 1429. Thayer, Wilham M. Trial ofthe Spirit. Boston: J.B. Chisholm, 1855. 1430. Thomas, Fred W. Kingdom of Darkness. Plainfield, NJ: Logos International, 1973,158pp. 1431. Unger, Merrill F. The Haunting of Bishop Pike: A Christian View o/The Other Side. Wheaton, IL: Tyndale House Pubhshers, 1971,115pp. 1432. Waggoner, J.S. The Nature and Tendency of Modern Spiritualism. Battle Creek, MI: Steam Press, 1860. 1433. Whelpley, Theresa A, Unmasking the Spirits. Washington, DC: Review and Herald Publishing Association, 1977,77pp. 1434. Wilson, Clifford, and John Weldon. Occult Shock and Psychic Forces. San Diego: Master Books, 1980,482pp. 1435. Wrestling with Dark Angels: Toward a Deeper Understanding ofthe Supernatural Forces in Spiritual Warfare. Edited by C. Peter Wagner and F. Douglas Pennoyer. Ventura, CA: Regal Books, 1990, 365pp.

Supportive 1436. Bach, Marcus. The Will to Believe. Englewood Cliffs, NJ: Prentice-Hall, 1955. 1437. Eddy, Sherwood. You Will Survive After Death. New York: Rinehart, 1950,210pp. 1438. Ford, Arthur, and Margueritte Harmon Bro. Nothing So Strange. New York: Harper and Row, 1958,250pp. 1439. 188pp.

. Unknown but Known. New York: Harper and Row, 1968,

1440. Kennedy, David. A Venture in Immortality. Gerrards Cross: Smythe, 1973, 198pp.

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1441. Pearce-Higgins, J.D., and G. Stanley White. Death and Psychical Research. London: Rider and Co., 1973. 1442. Pike, James A., and Diane Kennedy. The Other Side. Garden City, NY: Doubleday and Co., 1968, 398pp. 1443. Tiemeyer, T.N. Jesus Christ Super Psychic. Washington, DC: ESP Press, 1976,200pp.

PHILOSOPHICAL AND SKEPTICAL CRITIQUES 1444. Abbott, David P. Behind the Scenes with the Medium. Chicago: Open Court Pubhshing, 1905. 1445. Abraham, N. "Notes on the Phantom: A Complement to Freud's Metapsychology," (translated by N. Rand), Critical Inquiry, 13(Winter 1987), 287-292. 1446. Alcock, James E. Parapsychology: Science or Magic: A Psychological Perspective. New York: Oxford, 1981. 1447. Barnum, P.T. The Humbugs ofthe World. Detroit: Singing Tree Press, (1865), 1970,315pp. 1448. Beatty, James McGregor. Illustrious Madmen ofthe Ages. Los Angeles: By author, 1919, 127pp.. 1449. Becker, Carl. Paranormal Experience and Survival ofDeath. Albany, NY: SUNY Press, 1993,257pp. 1450. Body, Mind, and Death. Edited by Anthony Flew. New York: Macmillan Pubhshing Co., 1964. 1451. Booth, John. PsychicParadoxes. Buffalo, NY: Prometheus Books, 1984, 241pp. 1452. Castle, T. "Contagious Folly: An Adventure and Its Skeptics," Critical Inquiry, 17(Summer 1991), 741-772. 1453. Christopher, Milboume. ESP, Seers and Psychics: What the Occult Really Is. New York: ThomasY. Crowell, 1970. 1454.

. Mediums, Mystics, and the Occult. New York: Thomas Y.

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Crowell, 1975. 1455. . Search for the Soul: An Insider's Report on the Continuing Quest by Psychics and Scientists for Evidence of Life After Death. New York: Thomas Y. Crowell, 1979,206pp. 1456. Clark, Jerome. "Censoring the Paranormal," Omni, 9(February 1987), 33. 1457. Clark, Jerome, and J. Gordon Melton. "The Crusade Against the Paranormal," Fate, 33(September 1979), 70-76. 1458. Clever, E.C. "The Paranormal as an Aspect of Normal Experience," Skeptical Inquirer, 15(Spring 1991), 315-317. 1459. Cochran, T. "The Real Ghost Busters," Omni, 10(August 1988), 34-36. 1460. Cornell, J. "Science vs. the Paranormal," Psychology Today, 18(March 1984), 28-34. 1461. Cottom, D. "On the Dignity of Tables," Critical Inquiry, 14(Summer 1989), 765-783. 1462. Crypton, Dr. "The Mathematics of Self-Deception (ESP Investigation)," Science Digest, 94(January 1986), 72-74. 1463. Ducasse, C.J. The Belief in Life After Death. London: Blackwell, 1961. 1464. . A Critical Examination ofthe Belief in a Life After Death. Springfield, IL: Charles Thomas, 1948,1960. 1465. Ebon, Martin. "Rogue Medium Tells All," The Humanist, 37(May 1977), 33. 1466. Evans, Bergen. The Natural History of Nonsense. New York: Alfred A. Knopf, 1946. 1467. Exploring the Paranormal: Perspectives on Belief and Experience, Edited by G.K. Zollschan, J.F. Schumaker, and G.F. Walsh. Bridport. Prism, 1989, 373pp. 1468. Fair, Charles. The New Nonsense. New York: Simon and Schuster, 1974. 1469. Flew, Anthony. A New Approach to Psychical Research. New York: Watts, 1953.

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1470. Flynn, Tom. "Does Secular Humanism Equip Us to Deal with Death?" (Original title "Thank God I'm an Atheist"), Secular Humanist Bulletin, 1 l(Fall 1995). 1471. Gardner, Martin. Facts and Fallacies in the Names of Science. New York: Dover, 1957. 1472. . "Reader's FeedbackfromUrantia to Titanic," Skeptical Inquirer, 16(February 1991), 27-30. 1473. Books, 1981.

. Science: Good, Bad, and Bogus. Buffalo, NY: Prometheus

1474. 242-246.

. "Three Curious Projects," Skeptical Inquirer, \5(Spring 1991),

1475. 79-83.

. "A View from the Fringe," Utne Reader, (July/August 1988),

1476. Gill, ST. "Canying the War into the Never-Never Land of Psi," Skeptical Inquirer, (two parts), Part 1,45(Spring 1991), 269-277; Part 2,15(Summer 1991), 376-381. 1477. Gordon, Henry. Extrasensory Deception: ESP, Psychics, Shirley Machine, Ghosts, UFOs. Buffalo, NY: Prometheus Books, 1987,277pp. 1478. Grimmer, M.R. "Searching for Security in the Mystical: The Function of Paranormal Behef," Skeptical Inquirer, 16(Winter 1992), 173-176. 1479. Harris, Melvin. Investigating the Unexplained. Buffalo, NY: Prometheus Books, 1986,250pp. 1480. Hines, Terrence. Pseudoscience and the Paranormal: A Critical Examination ofthe Evidence. Buffalo, NY: Prometheus Books, 1988, 372pp. 1481. Hoflmister, S. "Something for Nothing: A Common Theme in the Paranormal," Skeptical Inquirer, 15(Winter 1991), 204-205. 1482. Hofstadter, D.R. "About Two Kinds of Inquirer:'National Enquire and The Skeptical Inquirer'," Scientific American, 246(Fall 1982), 18. 1483. The Hundredth Monkey and Other Paradigms ofthe Paranormal. Edited by Kendrick Frazier. Buffalo, NY: Prometheus Books, 1991,400pp.

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1484. Kamman, R., and D.Marks. The Psychology 0/the Psychic. Buffalo, NY: Prometheus Books, 1980. 1485. Kaszuba, P. "Psychics or Suckers?" Utne Reader, (July/August 1991), 2729. 1486. Kurtz, Paul. The New Skepticism: Inquiry and Reliable Knowledge. Buffalo, NY: Prometheus Books, 1992, 371pp. 1487. . The Transcendental Temptation: A Critique of Reason and the Paranormal. Buffalo, NY: Prometheus Books, 1991, 500pp. 1488. Lamont, Corhss. The Illusion of Immortality. New York: Frederick Ungar, 1990, 303pp. 1489. . Issues of Immortality: A Study in Implications. New York: Henry Holt and Co., 1932,198pp. 1490. 1965,81-115.

. The Philosophy of Humanism. New York: Frederick Ungar,

1491. Leahy, Thomas H. and Grace E. Psychology's Occult Doubles: Psychology and the Problem ofPseudoscience. New York: Nelson-Hall, 1983,277pp. 1492. Lett, J.W. "The Persistent Popularity ofthe Paranormal," Skeptical Inquirer, 16(Summer 1992), 381-388. 1493. Lindner, Robert A. "Wanted: Serious Historian ofthe Occult," Fides et Historia, 1(1973), 60. 1494. Lister, P. "A Skeptic's Guide to Psychics," Redbook, 179(July 1992), 102105. 1495. MacDougall, Curtis D. Hoaxes. New York: Dover, 1958. 1496. Mackay, Charles. Extraordinary Popular Delusions and the Madness of Crowds. New York: Straus and Giroux, (1841), 1970. 1497. McClenon, James. Deviant Science: The Case of Parapsychology. Philadelphia: University of Pennsylvania Press, 1977,208pp. 1498. Meyer, P. "Ghostboosters: The Press and the Paranormal," Columbia Journalism Review, 24(March/April 1986), 38-41.

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1499. Moore, Brooke Noel. The Philosophical Possibilities Beyond Death. Springfield, IL: Charles Thomas, 1981, 222pp. 1500. Nickles,L. "Psychic SmoozG," Harper's Bazarre, 123(November 1990), 182-183. 1501. Not Necessarily the New Age. Edited by Robert Basil. Buffalo, NY: Prometheus Books, 1988, 395pp. 1502. Pankratz, Loren. "Rose Mackenberg: Crusader Against Spirituahsm," Skeptical Inquirer, 19(July/August 1995). 1503. Paranormal Phenomena. (Opposing Viewpoints series). Edited by Terry O'Neill. San Diego: Greenhaven Press, 1991, 238pp. 1504. Penelhum, Terence. Survival and Disembodied Existence. London: Roudedge and Kegan Paul; New York: Humanities Press, 1970. 1505. Philhps, D.Z. Death and Immortality. London: Macmillan Pubhshing Co.; New York: St. Martin's Press, 1970. 1506. Philosophy of Science and the Occult. Edited by Patrick Grim. Albany, NY: SUNY Press, 1982, 1990, 336pp. 1507. Pieper, Josef. Death and Immortality. London: Burns and Oats; New York: Herder, 1968. 1508. Pringle-Pattison, AS. The Idea of Immortality. New York: Kraus Reprint, (1922), 1971. 1509. Proskauer, Juhen. The Dead Do Not Talk. New York: Harper, 1946. 1510. . Spook Crooks: Exposing the Secrets ofthe Prophet-eers Who Conduct Our Wicked Industry. New York: A.L. Burt/Gryphon Books, (1932), 1971,300pp. 1511. Rawcliffe, H.D. Illusions and Delusions ofthe Supernatural and the Occult. New York: Dover, 1959. 1512. Readings in the Philosophical Problems ofParapsychology. Edited by Anthony Flew. Buffalo, NY: Prometheus Books, 1986, 376pp.

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1513. Reed, Graham. "The Psychology of Channeling," Skeptical Inquirer, (Summer 1989). 1514. Roberts, Bechofer. The Truth About Spiritualism. London: Eyre and Spotteswood, 1932. 1515. Roberts, Marjorie. "A Linguistic 'Nay' to Channeling," Psychology Today, 23(October 1989), 64-65. 1516. Science Confronts the Paranormal. Edited by Kendrick Frazier. Buffalo, NY: Prometheus Books, 1986, 367pp. 1517. Shore, L.A. "Hoax Claim APA Intends to'Explain the Unexplainable'," Skeptical Inquirer, 15(Winter 1991), 120-121. 1518. Singer, B., and V. A. Benassi. "Fooling Some of the People All of the Time," Skeptical Inquirer, (Winter 1980), 17-24. 1519.

. "OccultBehef," American Scientist, 69(1981), 49-55.

1520. A Skeptic's Handbook of Parapsychology. Edited by Paul Kurtz. Buffalo, NY: Prometheus Books, 1984. 1521. Stark, E. "Not-So-Skeptical Inquirer," Psychology Today, 18(September 1984), 76. 1522. Taylor, John. Science and the Supernatural. New York: E.P. Dutton, 1980. 1523. Walsh, James J. Spiritualism a Fake and Hereward Carrington Spiritualism a Fact. Boston: The Straitford Co., 1925, 282pp. 1524. Wdburn, Gary. The Fortune Sellers. Glendale, CA: Regal Books, 1972, 223pp. 1525. Willson, Beckles. Occultism and Common-Sense. London: T.W. Laurie, 1908,291pp.. 1526. Zolotow, Maurice. // Takes All Kinds. New York: Random House, 1952.

PROFESSIONAL MAGICIANS 1527. Annemann, Theodore. Practical Mental Effects. New York: Bolden's

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Magic Shop, 1944. 1528. Brandon, Ruth. The Life andMany Deaths ojHarry Houdini. NewYork: Random House, 1993, 355pp. 1529. Cannell,J.C. The Search for Houdini. New York: Dover, (1932), 1973. 1530. Christopher, Milboume. Houdini: The Untold Story. New York: Thomas Y. Crowell, 1969. 1531. Crowell, 1973.

. The Illustrated History of Magic. New York: Thomas Y.

1532. Coates, James. Mesmerism and Clairvoyance: An Exposition of the Secrets of Mesmerism, Clairvoyance, Hypnotism, and Mind Reading. New York: F.M.Lupton, 1893,59pp. 1533. The Complete Guide to Billet-Switching. Edited by Corinda and Ralph W. Read. New York: Louis Tanner, 1976,46pp. 1534. Couttie, Bob. Forbidden Knowledge: The Paranormal Paradox. Cambridge, England: Lotterworth, 1988,155pp. 1535. Dexter, Will. This is Magic: Secrets of Conjurer's Craft. New York: Dell, 1948. 1536. Dudley, E.E. The Identification ofthe "Walter"Prints. London: National Laboratory of Psychical Research, 1932, 151pp. 1537. Dunninger, Joseph. Dunninger's Complete Encyclopedia of Magic. New York: Lyle Stuart, 1967,288pp. 1538. . Houdini's Spirit Expose: From Houdini's Own Manuscripts, Records, and Photographs, and Dunninger's Psychical Investigation. New York: Experiments 1928. 1539.

. Inside the Medium's Cabinet. New York: David Klup, 1935.

1540. Dunninger, Joseph, and Walter B. Gibson. Dunninger's Secrets. Secaucus, NJ: Lyle Stuart, 1951. 1541. Evans, Henry Ridgely. The Old and the New Magic. Chicago: Open Court, 1906,348pp.

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1542. Fisher, John. Body Magic. New York: Stein and Day, 1979. 1543. Fuller, Uriah (pseud.). Confession of a Psychic: A Factual Account of How Fake Psychics Perform Seemingly Incredible Paranormal Feats. Teaneck, NJ: Karl Fulver, 1975,41pp. 1544. Gibson, Walter B. The Bunco Book. Holyoke, MA: Sidney H. Radner, 1946. 1545. Gibson, Walter B., and Morris N. Young. Houdini on Magic. New York: Dover, 1963. 1546. Houdini, Harry. Houdini Explores the Tricks Used by the Boston Medium "Margery". New York: Adams Press, 1924. 1547. . A Magician Among the Spirits. New York: Harper and Brothers, 1924. 1548. . Miracle Mongers and Their Methods: A Complete Expose. Buffalo, NY: Prometheus Books, (1920), 1981,240pp. 1549. Houdini, Harry, and Joseph Dunninger. The Incredible Investigations of Houdini and Dunninger. New York: Weathervane Books, 1967, 202pp. 1550. The Houdini Souvenir Program, Plus How Harry Houdini Really Died. Pomeroy, OH. Jacob Productions, 1979,16pp. 1551. Hull, Burling. The Billion Dollar Bait. Edited by A. Joseph Candalin. Deland, FL: Volcands Associates, 1977, 205pp. 1552. . The Last Word: Blindfold Methods: Twelve Sensational Blindfolds. Woodside, NY: By author, 1946. 1553. Jaroff,L. "Fighting Against Flimflam," Time, 13 l(June 13, 1988), 70-72. 1554. Jordan, P. "Ghostbusting Magician 'Amazing Randi'is Honored for Unveiling Phony Psychics," People Weekly, 26(August 11, 1986), 96-97. 1555. Kaye, Marvin. The Handbook of Mental Magic. New York: Stein and Day, 1975. 1556. Kellar, Harry. A Magician's Tour Up and Down and Around and About the Earth. Chicago: Donohue, Henneberry, 1890,214pp.

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1557. Morris, Bud. Magic with Electronics. Oakside, CA: By author, n.d. 1558. The Nail Writer. New York: Louis Tanner, n.d. 1559. Nelson, Robert. How to Read Sealed Messages. Columbus, OH: Nelson Enterprises, 1961, Mimeographed. 1560. . Secret Methods of Private Readers. Columbus, OH: Nelson Enterprises, 1964. Mimeographed. 1561. Neuhaus, C. "James Randi Has a Word for Uri, Tamara, Jeane, and the Psychic Crowd: Fraud," People Weekly, 15(July 1981), 54. 1562. Randi, James. An Encyclopedia of Claims, Frauds, and Hoaxes ofthe Occult and Supernatural. New York: St. Martin's Press, 1995, 284pp. 1563. . Flim Flam! The Truth About Unicorns, Parapsychology, and Other Delusions. New York, 1980. 1564. 80.

. "Help Stamp Out Absurd Behefs," Time, 139(April 13, 1992),

1565. 1991, 158pp.

. James Randi, Psychic Investigator. NewYork: BoxtreeLtd.,

1566. Reilly, S.W. Table-Lifting Methods Used by Fake Mediums. Chicago: Ireland Magic, 1957. Mimeographed. 1567. Roberts, Kenneth L. BlackMagic. Indianapolis: The Bobbs-Merrill Co., 1924,250pp. 1568. Rogo, D. Scott. "James Randi, The 'Flim Flam' Man," Fate, 34(June 1981), 74-83. 1569. Tanner, Don. How to Do Headline Predictions. Chicago: Ireland Magic, 1957. 1570. X., Dr. On the Other Side ofthe Footlights. Berlin, WI: Heany Magic, 1922.

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Chapter 8

Contemporary Spirit Contact Since the dawn ofthe twentieth century, there have been various manifestations of spirit contact. In addition to mediums and shamans, one ofthe most popular means of spirit contact is the ouija (pronounced "wee-gee") board. In addition, there have been trance channelers, psychics and psychic networks, and psychic detectives. Popular works on spirit contact have concerned personal encounters with spirits (lessons learned from "beyond") and how to contact them oneself.

THE OUIJA BOARD The ouija board is commonly purchased in game or toy stores. It is a flat board, about the size of a TV tray, that is held on the lap of one or two persons. In the upper corners ofthe board are the words "yes" and "no," and beneath them are the digits 0-10 and the letters ofthe alphabet. In the bottom center is the word "goodbye." The board has a shck finish and with an oval or heart-shaped pointer; messages are spelled out in response to an inquirer's questions. The inquirers lightly place their fingers on the pointer and it moves about the board, presumably under the control of spirits. The term "ouija" is taken from the French and Germans words for "yes," "oui" and "ya". The origin ofthe board is unknown, but its earhest predecesor may have been a wheeled table that was rolled over a stone slab by the Greek mathematician Pythagoras in the sixth century B.C. Similar designs were found in the Far East.1 Ouija boards have been used to produce entire volumes of text. Mrs. Pearl Curran, a Missouri housewife, used the board to allegedly contact the spirit of Patience Worth, a seventeenth century Enghsh Quaker. "Patience" dictated poems, plays, and novels. Jane Roberts, while experimenting with the board as she was preparing a book on psychic phenomena, contacted the spirit of one Frank Withers, who later identified himself as "Seth." Withers/Seth first conveyed messages

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through the ouija board and later through Roberts directly. There are two theories which attempt to explain how the ouija board works: the automatist theory and the spiritualist theory. The automatist theory states that the subconscious mind ofthe inquirer makes the board's pointer move.2 Jose Feola, in his article "Using the Ouija Board" (1574) wrote that the pointer moves "due to (the) involuntary muscular impulses of one or more ofthe persons using the board." Not only that," it might even be the collective unconscious ofthe whole group that guides the pointer."3 The spirituahst theory alleges that the messages from the board originate with spirit guides, deceased persons, or extraterrestrial ahens.4 Psychic Roger Pile compared communicating with spirits via a ouija board to "stepping outside and inviting thefirststranger you see into your home. There's no telling what kind of entity you will make contact with through the board."5 Dorothy Lehman, in her article "The Power ofthe Ouija Board" (1576) wrote that it is a gateway to the universal, collective unconscious, "the place deep within the mind where we are all connected throughout time and place." In such a way, it allows "access to the knowledge of all people in all places—past, present, and future."6 Other writers caution that the use ofthe board may stir up negative, even destructive, spirits. Kalyn Shaible, in "The Ouija Board is Not a Game" (1577), stated that one should adequately protect oneself when using the board. She suggests anointing every opening in the house with holy water, using a smudge stick or a rehgious symbol. Anoint the board as well. She admonishes that children are too suggestible to use the board. Those taking prescription drugs are also vulnerable. Those who are mentally unstable "are not competent to deal with the forces that may come through, especially if those forces come from within that person's subconscious."7

TRANCE CHANNELING Trance channeling is a refurbished, contemporary version of mediumship. It is not usually conducted at seances or private gatherings, nor is it merely a means of proving the existence of life after death. The messengers are not deceased loved ones. The "channel," or the particular entity or spirit being communicated, may presumably have been a warrior from the ancient past, or he/it may never have exited in the flesh at all. He/it may be interdimensional, not one entity but several. Channelings may be presented at large conferences and seminars, as well as at private retreats. A channel may give health and financial, as well as spiritual, advice. An early channeler was Mark Probert. His psychic abilities surfaced when he began speaking in a strange language while he slept. This language, Probert asserted, was from the Yuga civilization which existed 500,000 years ago. He began channeling "E Yada di Shi'ite," a Yuga priest, who was also spokesperson for "The Inner Circle." Probert, who was an artist, said that the Inner Circle came to him in a vision and asked him to paint their portrait. The Inner Circle

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presumably consisted of Professor Albert Luntz (1812-1853), a British clergyperson; Raymond Natalli (1598-1652), an astronomer and contemporary of Galileo; Lao Tse (550-600B.C), the founder of Taoism; and Maharaj Natcha Tramalaki (1848-1915), of Dacca, Bengal Province, India.8 Probert compiled messagesfromthe Inner Circle in a book entitled The Magic Bag (1480). Teachings of E Yada di-Shi-ite and the Inner Circle have been promulgated by the Kethra E'Da Foundation (San Diego, California), Mark Probert's Kethra E'Da (Palo Alto, California), and Church of E Yada di Shi'ite (Rumney, New Hampshire). A popular contemporary channeler is J.Z. (Judith Zebra) Knight, who channels Ramtha. Ramtha was allegedly a 35,000-year old warrior, who was known as the Ram to the Hindus and as the "Lord ofthe Wind." Ramtha first appeared to Knight in 1977 when she put a pyramid on her head. Knight/Ramtha has sponsored seminars and retreats throughout the United States, as well as the American Gnostic School which is located in the foothills of Mt. Rainier. Messages from Ramtha have been produced in countless videos and audio tapes, and in books as 7 Am Ramtha (1618), mdRamtha (1619). Another popular channeler was Jane Roberts who channeled "Seth." Roberts was a poet who discovered the entity "Seth" as she was working with a ouija board while researching a book on psychic phenomenon. Books ofthe "Seth Material" include The Coming of Seth (1623), The Nature of Personal Reality (1628), The Seth Material (1632), and Seth Speaks: The Eternal Validity ofthe Soul (1633). In addition to channeling lectures and seminars, spirits have channeled several books, the most prominent of which are the Oahspe: The Kosmon Bible (1616), The Urantia Book (1641), and ,4 Course in Miracles (1604). Dr. John Newbrough, a New York dentist, slated that spirits came to him and asked him to type a manuscript under their direction. They focused a beam of light on his fingers and the result was a 965-paged volume entitled Oahspe, meaning earth, sky, and spirit. It was pubhshed in 1882 and in 1891. Oahspe contended that it was a gospel for a "new age", propounding the rehgion of Faithism which corrected the errors of past revelations and was devoted to human service. The Urantia Book was channeled by an anonymous channeler in the 1920s and 1930s. It was published in Chicago in 1955. "Urantia" was the term for earth which was used by the angelic beings who communicated it. Such beings were called Bright Morning Stars, Melchizadeks, and Life Carriers. Contents ofthe Book include The Central and Supeniniverse (Part 1), The Local Universe (Part 2), The History of Urantia (Part 3), and The Life and Teachings of Jesus (Part 4). The Urantia Book teaches that within each person is a "Thought Adjuster," an incarnate aspect of God. The "Adjuster" makes us aware of God, yet on occasion, "he" has spoken directly through believers. A Course in Miracles was a series of three books which were channeled by Dr. Helen Schucman, a professor of psychology at the Columbia University Medical School. She claimed to have been visited by an entity in dreams and visions who she later identified as Jesus. She stated that he dictated the book to her and she

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took notes in shorthand. The Course consists of a text, a Teacher's Manual, and a Workbook. It seeks to correct the errors of Christianity (i.e. that God is a God of love, rather than of judgment and vengeance) and it enables readers to hberate themselvesfromthe bondage of guilt and fear. The Course was pubhshed by the Foundation for Inner Peace, Tiburon, California. The California Training Center (Canyon Country, California) offers accreditation as a Spiritual Psychotherapist based on the Course, and the Miracle Distribution Center (Fullerton, California) provides literature and educational resources.

PSYCHICS AND PSYCHIC NETWORKS Spirit contact is no longer consigned to dark parlors with blindfolded mediums. Psychics contact spirits (either advanced guides or the spirits of deceased loved ones) and their exploits are featured on radio and TV talk shows, news programs, and in tabloids as The Star or National Inquirer. In recent years, "psychic networks," or psychics working over the telephone, have been popularized by services as "The Psychic Friends Network", "LaToya Jackson's Authentic Psychic Network", and "The Witches of Salem Network." Geri-Ann Galanti, in an article entitled "Why Do People Go to Psychics?" (1660), wrote that, initially, people visit psychics for fun or out of curiousity.9 They commonly do "readings" in their homes, in rented facilities (e.g., a hotel), or at "psychic" or "New Age" fairs. People beheve that psychics will tell them the outcome of a particular situation,who they will marry or the future of their present relationship, what job or career they should seek, or why they are having a certain problem. In her studies, Galanti found that people received insight, a sense of identity, and reassurancefrompsychics.10 The positive outcome of a psychic reading "is directly related to the individual's behef in both psychic phenomena and the specific psychic doing the reading." Psychics workfromseveral basic assumptions: that everything happens for a reason and that this is a meaningful universe. Many psychics link people's problems to reincarnation or karma. They presume that thoughts are a form of energy and when positively motivated can create a more productive and meaningful life. Thus, we can control our hves. With such a realization, crises are less threatening.11 Joan Michaels, in an article entitled "1-900-Truth: Revelations of a 900-Line Psychic" (1673), worked for a company that hired psychics, astrologers, clairvoyants, and tarot readers to serve chents over the telephone. The company sponsored ads on TV and cable channels nationwide. She observed that Most ofthe callers revealed during our "consultations" that they were lonely, unemployed, experiencing problems with relationships, burdened by serious financial challenges—or any

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combination thereof. They did not necessarily want a psychic. They just wanted to connect-safely and anonymously-with someone who would hsten to them and tell them that their hves were going to improve.12 Visiting a psychic, either in a private session or on the telephone, can be considered a form of therapy. Galanti states that "it is no accident that psychics are at a peak in popularity.... We are living in stressful, turbulent times." The assurance dehvered by the psychics is that "the future is notfixed,we can create our own reality. It is a powerful message and one that our culture needs to hear."13

PSYCHIC DETECTIVES Spirit contact is not limited to personal advice and spiritual revelations, but can be used to help police and law enforcement authoritiesfindmissing persons, murder and drowning victims, lost animals, or stolen property. They may work for local pohce and sheriffs departments, task forces, the FBI, or fire departments.14 A psychic detective may use various methods of arriving at clues for an investigation. Psychic Annette Martin specializes in medical diagnosing. In an investigation, she can discern scars, marks, operations, moles, tattoos, or medications which were used by the assailant.15 Other psychic detectives touch an item that belonged to the victim in order to get impressions (psychometry). One psychic said that emotionsfromfamily members can "cloud" the information she receives. "It is far better to work with people who are not emotionally involved with the victim."16 Beverly (Bevy) Jaegers, a psychicfromSt. Louis, Missouri, founded the United States Psychic Rescue Squad in 1971. It had chapters in a dozen states. Its members were trained clairvoyants who helped locate missing persons and assist pohce departments in cases of arson,fraud,murder, and embezzlement. Reports of members' psychic impressions were dated and annotated, and data was sent to individuals or law enforcement officials who requested their services.17 Jaeger offered an eight-week course in ESP to pohce units. It included "dermooptic vision" (seeing colors and differentiating between them with the cells ofthe skin), clairvoyance, telepathy, precognition, and the ability to see the human aura (the energyfieldwhich allegedly surrounds the body). She said, "Why should authorities in cities around the country call on us when we can train their own units? (Then) they would be able to resolve more cases...."18 Psychic detectives have encountered skepticismfromlaw enforcement authorities. To quell skepticism, psychic Noreen Nenier states that she begins "with a warm-up or test-like period to make sure (she) is tuning to the case and to give the officer confidence in (her) as a psychic." She said, "If a skeptical officer can put aside his personal prejudice during our session, I can work successfully with him."19 Psychic Greta Alexander observed that "the main difficulty in

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working with law enforcement is communication. They do not allow their intuition to work in conjunction with a psychic. Once I start working on the case, skepticism seems to disappear. I tell them what I see and feel. It's up to them to use what is given."20 Noreen Renier summarized the work of a psychic detective: "I do not solve crimes-the pohce do. I am an aid or investigative tool for the pohce. By picking up images and feelings that the average person cannot experience, I provide clues, new information, and perhaps a different angle to an unsolved crime."21

ANGELS One ofthe earhest depictions of an angel is an engraved stone which was found at Ur, the capitol ofthe Sumerians. On it, a wingedfigurewas pictured, descendingfromheaven, pouring the water of life into an overflowing jar held by the king.22 Atkins stated that angels were "aspects—or perhaps, incarnations—of creative power, the successive thoughts ofthe creator realizing themselves in the successive acts of creation."23 Angelic lore developedfromPersian, Greek, Babylonian, Chaldean, as well as Sumerian sources. It is found in Judaism, Christianity, Islam, and in secular folklore.24 A rationale for a behef in angels is the "Chain of Being" theory. It suggests that there is an "uninterrupted chain in nature of increasing biological complexity and intellectual capacity." There is simple plant life, higher plant and animal species, and human beings. This chain does not stop with humans, but extends to the divine.25 Another rationale for the existence of angels is the wisdom of divine revelation. They are discussed in the Bible, Koran, and in the Zoroastrian Avesta. Angelic wisdom influenced the theology ofthe Swedish mystic Emanuel Swedenborg and ofthe Book ofMormon, the sacred writ ofthe Church of Jesus Christ of Latter-Day Saints. Angels give humans a sense of psychological security. They are "graspable intermediaries between humans and the mysterious power (which is) thought to be the source of all life, energy, and order in creation."26 According to Terry Lynn Taylor, author ofGuardians ofHope: The Angels' Guide to Personal Growth (1746), each of us has a guardian angel. She states that guardian angels awaken innate abilities as intuition, creativity, and serenity.27 Such angels are not just guardians or spirit guides, but there are "angels ofthe moment" (healers, miracle engineers, and rescuers), "angels who embelhsh human life" (worry extinguishers, fun executives, propserity brokers), and "designer angels" (those who help with "almost any task you assign"). Taylor declares that the angels' "primary concern is to help transform human attitudes toward the positive, lighter side of life."28 In recent years, interest in angels has been phenomenal. Countless books of encounters with angels has been pubhshed. Seminars explain how to get "in touch" with your "personal angels." In 1978, a Gallup poll found that 64% of

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American teen-agers beheved in angels and that figure rose to 76% in 1992. An Associated Press article said, "Angels are turning up in peoples' lives with increasing frequency, and people are more receptive to heavenly beings than ever before."29 Not all angels are good and benevolent. Some occult and ancient traditons speak of malevolent beings called "watchers." They are described in Jewish apocryphal works as the Book of Noah and the Books of Enoch. In one account, Semihazah leads two hundred of them from the summit of Mount Hermon, working miracles and curses, filled with lust for human women.30 The Essenes may have evoked them and received wisdom concerning astrology, healing, and the names of spirits and angels."31 (For material and references on Spirit Magic, see Chapter 2). A group of spirits known as "Tartareans" dwelt under the earth where the spirits ofthe dead resided.32 Such spirits may be reluctant to appear to mortals, but when commanded by a powerful magical formulae and by the use of divine names, "they feel obhgated to put in an appearance at the ritual of evocation."33 If they are reluctant to leave, they may be exorcised with forceful words and with the burning of foul-smelling sulphur which "impels (them) to depart."34

POPULAR WORKS Popular works concerning spirit contact are geared toward entertainment, even the bizarre, in supplying the pubhc with stories of ghosts, hauntings, and personal contacts with spirits. Topics from previous chapters-investigating ghosts and poltergeists, ouija boards, spirit magic, and Voodoo—are covered in popular literature. The emphasis of this chapter is accounts of direct spirit contact which offer guidance and inspiration and how one may contact the spirit him/herself. A prominent writer on the topic of spirit contact is Ruth Montgomery. She was a syndicated pohtical correspondent in Washington, DC. Her first contact with Spirituahsm was at a seance in St. Petersburg, Florida. She began practicing "automatic" writing in which spirits directed her pen (and later her typewriter) as she wrote. Her messages were compiled in books as Companions Along the Way (1788), and The World Beyond: A Startling Message from the Eminent Psychic Arthur Ford from Beyond the Grave (1790). Her spiritual autobiography was entitled^ Search for the Truth (1789). In 1986, her psychic career was profiled in the book Ruth Montgomery: Herald of a New Age (1791).

NOTES 1. Dorothy Lehman, "The Power ofthe Ouija Board," Fate, 48(December 1995), p.44. 2. Kalyn Shaible, "The Ouija Board is Not a Game! Eight Things Not to Do!" Fate, 48(December 1995), p.48. 3. Jose Feola, "Using the Ouija Board," Fate, 42(June 1989), p.72.

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4. Shaible, op.cit., p.48. 5. Lehman, op.cit, p.45. 6. Ibid.,p.46. 7. Shaible, op.cit., p.50. 8. Article by Ralph Warren, untitled, received by the author from Larry Labarre (Mountain View, California), n.d., p.l. 9. Geri-Ann Galanti, "Why Do People Go to Psychics?" Fate, 40(May 1987), p.73. 10. Ibid. 11. Ibid.,pp.74-75. 12. Ibid,p.85. 13. Ibid.,p.75. 14. "Psychic Detectives," Fate, 46(April 1993), p.52. 15. Ibid. 16. Ibid. 17. A.F. Leber, "Psychic Rescue Squad: Extraordinary Talents of Ordinary People," Fate, 28(September 1975), p.48. 18. Ibid.,p.49. 19. "Psychic Detectives," op.cit., p.58. 20. Ibid.,p.55. 21. Ibid.,p.58. 22. G. Don Gilmore, Angels, Angels, Everywhere, New York: The Pdgrim's Press, 1981, p.26. 23. Ibid, pp.27-28. 24. David Connolly, In Search of Angels, New York. Perigee Books/Berkeley Pubhshing, 1993, p. 14. 25. Ibid,p.l5. 26. Ibid, p. 16. 27. Terry Lynn Taylor, Guardians of Hope: The Angels' Guide of Personal Growth, Tiburon, CA: H.J. Kramer, 1992, p.xvii. 28. Ibid, p.xviii. 29. Connolly, op.cit, p. 123. 30. Stephen A. Hoeller, "The Old Ones," Fate, 46(December 1993), p.53. 31. Ibid,p.54. 32. Ibid,p.55. 33. Ibid,p.56. 34. Ibid, pp.56-57.

GUIDE TO REFERENCES A general introduction to the ouija board is found in works as The Ouija Book by Gina Covina (1572), and "Using the Ouija Board" by Jose Feola (1574). Much hterature concerns the negative side of board use, "Beware the Ouija Board!" by

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Martin Ebon (1573), "The Ouija Board is Not a Game! Eight Things Not to Do!" by Kalyn Shaible (1577), and Ouija, The Most Dangerous Game by Stoker Hunt (1575). An evangelical Christian response to the ouija board is The Ouija Board: Doorway to the Occult by Edmund G. Gruss (1367). Psychic Summer by Arnold Copper and Coralee Leon (1571) details the havoc at the summer resort which resultedfromthe recreational use ofthe ouija board. A very comprehensive book on the hterature and resources of channeling is my book Channeling: A Bibliographic Exploration (1580). It defines "channeling" as any message which is conveyedfrom"beyond," eitherfromthe spirit realm, higher consciousness, orfromextraterrestrial beings. Other books on channeling are Channeling: The Intuitive Connection by Wilham H. Kautz and Melanie Branon (1586), Channeling: Investigation on Receiving Information from Paranormal Sources by Jon Klimo (1587), With the Tongues of Men and Angels: A Study of Channeling by Arthur Hastings (1585), "Channeling: VoicesfromOther World" by Craig Lee (1589), and "Channeling.What Comes Through" by Mark Wallek (1596). Works about psychics discuss why people are attracted to psychics, as well as biographies and autobiographies of famous psychics. A book which is an introduction to psychics and their work is Psychics: In-depth Interviews by the Editors of "Psychic"Magazine (1675). Works on choosing a psychic include "Why Do People Go to Psychics?" by Geri-Ann Galanti (1660), The Psychic Sourcebook: How to Choose and Use a Psychic by Frederick G. Levine (1669), and Selecting Your Psychic: From Main Street to Wall Street by Victoria Weston (1680). The article "1-900-Truth" (1679) by Joan Michaels discusses the career of a telephone psychics. Various books detail the services of psychic detectives. A rationale for the use of psychics in criminal investigations is found in books as The Psychic and the Detectiveby Ann Druffel and Armand Marcotte (1683), Psychic Criminology: An Operations Manual in Criminal Investigation by Whitney S. Hibbard and Raymond W. Worring (1686), Mysterious Detectives: Psychics by Tamara Wilcox (1700), and Psychic Detectives by Colin Wilson (1701). Literature about the role of angels in culture and society include The Angels and Us by Mortimer Adler (1703), Angels, Angels, Everywhereby G. Don Gilmore (1717), ,4 Handbook of Angels by H.C. Moolenburgh (1731), and In Search of Angels by David Connolly (1711). Books by Terry Lynn Taylor concern the role of angels in personal spiritual growth. Messengers of Light: The Angels' Guide to Spiritual Growth [with Marty Noble] (1747), Guardians of Hope: The Angels' Guide to Personal Growth (1746), Creating with Angels: An Angel-Guided Journey into Creativity (1745), Answers from Angels: A Book of Angel Letters (1744), and Angel Wisdom: 365 Meditations and Insights from the Heavens [with Mary Beth Cain](1748). A number of books have discussed persoal contact with angels, Commune with Angels: A Heavenly Handbook by Jane M. Howard (1719), Where Angels Walk: True Stories of Heavenly Visitors by Joan Wester

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Anderson (1704), There's an Angel on Your Shoulder: Angel Encounters in Everyday Life by Kelsey Tyler (1749), and Talking with Angels by Gitta Mallasz (1729). Popular works on spirit contact include Voices from Beyond by Raymond Bayless (1757), Communicating Here andBeyondby Evangeline Bevill (1759), The Truth About Spirit Communication (1763) and Doors to Other Worlds: A Practical Guide to Communicating with Spirits (1762) by Raymond Buckland, How to Make the Spirits Help You Financially by Dolores D. Poer (1797), How to Expand the Power of Oneself by Mastering the Art of Spirit Intercourse by Kenneth Rosellenar (1799), Spirit Guides: Access to Secret Worlds by Mike Samuels and Hal Bennett (1803), and Companions ofthe Unseen by Paul Tabori (1815). A number of books and articles are supposed messagesfromdeceased famous persons, orfromdeparted family members, "Psychic MessagefromOscar Wilde: Some New Arthur Conan Doyle Letter" by K. Beckson (1758), The Return of Havelock Ellis by Francoise (Roussel) Delisle (1770), Willie Speaks Out: The Psychic World of Abraham Lincoln by Elliot V. Fleckler (111 5), Arthur Ford Speaks from Beyond by Eileen Sullivan (1813), Incredible Alliance : Transmission from T.S. EliotbyPM. Dounce (1771), Life's Purpose, andLife Continuous! Albert Tells His Story by Patience Hope (1780), and To Elsie with Love: An Adventure into the Unknown by Mary Thomson (1816).

OUIJA BOARDS 1571. Copper, Arnold, and Coralee Leon. Psychic Summer. New York: Dell Pubhshing, 1976,250pp. 1572. Covina, Gina. The Ouija Book. New York: Simon and Schuster, 1979, 158pp. 1573. Ebon, Martin. "Beware the Ouija Board," Fate, 40(December 1987), 8389. 1574. Feola, Jose. "Using the Ouija Board," Fate, 42(June 1989), 71-76. 1575. Hunt, Stoker. Ouija, The Most Dangerous Game. New York: Barnes and Noble, 1985,156pp. 1576. Lehman, Dorothy. "The Power ofthe Ouija Board," Fate, 48(December 1995), 43-46. 1577. Shaible, Kalyn. "The Ouija Board is Not a Game! Eight Things Not to Do!" Fate, 48(December 1995), 47-50.

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1578. Truth-Seeker. The Planchette Mystery: Being a Candid Inquiry into, the Nature, Origins, Input, and Tendencies of Modern Signs and Wonders. New York: S.R. Wells, 1870, 45pp. 1579. Windsor, Patricia. How a Weirdo and a Ghost can Change Your Life. New York: Delacorte Press, 1986, 123pp.

CHANNELING Explanations 1580. Bjorling, Joel. Channeling: A Bibliographic Exploration. New York: Garland Publishing, 1992, 363pp. 1581. Brown, Michael F. The Channeling Zone: American Spirituality in an Anxious Age. Cambridge, MA: Harvard University Press, 1997. 1582. "Cult or Business (Ramtha)?" Fate, 40(May 1987), 28,30. 1583. Garcia, Cristina. "And Now, the 35,000-Year Old Man (Ramtha)," Time, 128(December 15, 1986), 26. 1584. Hackett, George, and Pamela Abramson. "Ramtha, a VoicefromBeyond," Newsweek, 108(December 15, 1986), 42. 1585. Hastings, Arthur. With the Tongues of Men and Angels: A Study of Channeling. Forth Worth, TX: Holt, Rineheart, and Winston, 1991, 234pp. 1586. Kautz, Wilham H., and Melanie Branon. Channeling: The Intuitive Connection. San Francisco: Harper and Row, 1987,179pp. 1587. Klimo, Jon. Channeling: Investigation on Receiving Information from Paranormal Sources. Los Angeles: J.P. Tarcher, 1987, 384pp. 1588. Knight, J.Z. A State of Mind: My Story. New York: Warner Books, 1987, 448pp. 1589. Lee, Craig. "Channeling. Voices from Other Worlds," (three parts), Fate, Partg 1, 40(May 1987), 45-53; Part 2,40(June 1987), 92-100; Part 3,40(July 1987). 1590. Meredith, Ellen. Listening In: Dialogue with the Wiser Self. Haydenville, MA: Horse Mountain Press, 1993,289pp.

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1591. Pancoe, Joan. Opening: A Guide to Psychic Living in the Real World. New York: Modern Mystic, 1995, 323pp. 1592. Paulin, Barbara. Path of Promise, Path of Peace: How to Hear Your Higher Self Speak. Virginia Beach, VA: ARE Press, 1995, 258pp. 1593. Petersen-Lowary, Sheila. The Fifth Dimension: Channels to a New Reality. New York: Fireside Books, 1988,280pp. 1594. "Ramtha-An Exclusive Interview with His Channel J.Z. Knight," Holistic Life Magazine, (Summer 1985), 30. 1595. Vaughan, Alan. "A Consumer's Guide to Channeling," Fate, 42(August 1989), 73-82. 15%. Wallek,Mark. "Channeling...What Comes Through," Fate, 40(November 1987), 82-87. 1597. Walters, J. Donald. How to be a Channel. Nevada City, CA: Crystal Clarity, 1987,117pp. 1598. Westen, Robin. Channelers: A New Age Directory. New York: G.P. Putnam's, 1988,224pp. 1599. Young, S. "Same Channel Next Week: Spirituahsm Sweeps the Suburbs," Whole Earth Review, No.52(Fall 1986), 90-92.

Channeled Material 1600. Akanthos (spirit). Akanthos: A Book of Channeled Insights. Edited by Marcy Foley. East Moline, EL: M. Foley, 1991,306pp. 1601. Aranya (spirit). A Journey to the Center: A Guidebook to Enlightenment. Monroe, WA: Winterhaven Press, 1988,107pp. 1602. Babbitt, Elwood, and Charles Hapgood. The God Within: A Testament of Vishnu. Turner Falls, MA: Fine Line Books, 1982,359pp. 1603. . Talks with Christ and His Teachers. Turner Falls, MA: Fine Line Books, 1981,234pp, 1604. A Course in Miracles. 3 vols. Tiburon, CA: Foundation for Inner Peace, Vol. 1, (Text), 622pp.; Vol. 2 (Workbook), 478pp.; Vol. 3(Teacher's Manual),

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88pp.; Combined volume, 1985, 1185pp. 1605. Crowley, Aleister. The Book ofthe Law. (Originally published in 1909 in Equinox, Vol. 1). Oceanside, CA: Thelema Pubhcations, 1973, 52pp. 1606. Hapgood, Charles. Voices of Spirit: Through the Psychic Experiences of Elwood Babbitt. Turner Falls, MA: Fine Line Books, 1982, 344pp. 1607. Johnston, Jean Hope. For Sceptics Also: A Collection of Writings from the Philosophers ofthe East and West Received Through the Mediumship of Jean Hope Johnston. London and New York: Regency Press, 1971, 182pp. 1608. Kirkwood, Annie. Mary's Message to the World. Carmelian Bay, CA: Blue Dolphin, 1991, 189pp. 1609. Kuthumi (spirit). Five Books of Wisdom: Messages from the Highest Spheres. London: Regency Press, 1967, 486pp. 1610. Lazaris (spirit). Lazaris Interviews. Beverly Hills, CA: Concept: Synergy Pubhcations, 1988. 1611. . The Sacred Journey: You and Your Higher Self. Beverly Hills, CA: Concept: Synergy Pubhcations, 1987, 144pp. 1612. McAuliffe, John and Dotti. Ascendant Thought: A New Seth Book. Kansas City, MO: Uni-Sun, n.d., 192pp. 1613. Meditations from the Great American Indians. Edited by Kenneth Weston Turner. Lakewood, CO: New Thought Science Center of Light and Truth, 1970, 561pp. 1614. Miller, Will and Evelyn. We ofthe New Dimension. Los Angeles: By author, 1959,115pp. 1615. Nada-Yolanda. Evolution of Man. Channeled by the Spiritual Hierarchy. Miami, FL: Mark-Age, 1971,160pp. 1616. Oahspe: A Kosmon Bible. London: The Kosmon Press, (1880), 1975, 905pp. 1617. Probert, Mark. The Magic Bag. San Diego: The Inner Circle/Kethra E'Da Foundation, 1963,161pp.

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1618. Ramtha (spirit). I Am Ramtha. Eastsound, WA: Sovereignty, Inc., 1986, 127pp. 1619. . Ramtha. Compiled and edited by Steven Weinberg. Eastsound, WA: Sovereignty, Inc., 1986,217pp. 1620. . Ramtha: An Introduction. Edited by Steven Weinberg. Eastsound, WA: Sovereignty, Inc., 1987,200pp. 1621. Ramtha (spirit), and Douglas James Mahr. Voyage to the New World. Friday Harbor, WA: Masterworks, Inc., 1985,275pp. 1622. Roberts, Jane. Adventures in Consciousness: An Introduction to Aspect Psychology. Englewood Cliffs, NJ: Prentice-HaU, 1975, 288pp. 1623. 249pp.

. The Coming of Seth. New York: Pocket Books, (1966), 1976,

1624. . Dialogues ofthe Soul and Mortal Self in Time. Englewood Cliffs, NJ: Prentice-HaU, 1975. 1625. . Dreams, "Evolution," and Value Fulfillment. 2 vols. Englewood Clifs, NJ: Prentice-HaU, Vol. 1,1986, 288pp.; Vol. 2,1986, 270pp. 1626. 262pp.

. The God of Jane. Englewood Cliffs, NJ: Prentice-HaU, 1981,

1627. . The Individual and the Nature of Mass Events. Englewood Cliffs, NJ: Prentice-HaU, 1984, 304pp. 1628. . The Nature of Personal Reality. Englewood Cliffs, NJ: Prentice-HaU, 1974, 516pp. 1629. . The Nature ofthe Psyche: Its Human Expression. Englewood Cliffs, NJ: Prentice-HaU, 1979, 255pp. 1630. . Psychic Politics: An Aspect Psychology Book. Englewood Cliffs, NJ: Prentice-HaU, 1976, 334pp. 1631. . Seth, Dreams, and Projections of Consciousness. Englewood Cliffs, NJ: Prentice-HaU, 1986, 385pp.

Contemporary Spirit Contact 1632. 304pp.

183

. The Seth Material. Englewood Cliffs, NJ: Prentice-HaU, 1970,

1633. . Seth Speaks: The Eternal Validity ofthe Soul. Englewood Cliffs, NJ: Prentice-HaU, 1972, 515pp. 1634. . The "Unknown"Reality: A Seth Book. 2 vols. Englewood Cliffs, NJ: Prentice-HaU, 1986. 1635. Rodegast, Pat, and Judith Stanton. Emmanuel's Book. New York: Bantam Books, 1987,262pp. 1636.

. Emmanuel's Book II. New York: Bantam Books, 1989, 234pp.

1637. Spencer, Barbara. Book of Mag. Farmingdale, NY: Coleman Pubhcations, 1982, 252pp. 1638. Stevens, Jose, and Simon Warwick-Smith. Essence and Personality: The Michael Handbook. Orinda, CA: Warwick Press, 1987, 325pp. 1639. Tremaine, Kit. The Butterfly Rises: One Woman's Transformation Through the Transchanneling ofVerna V Yater, Ph.D., Kevin Ryerson, and Others. Nevada City, CA: Blue Dolphin Pubhshing, 1987, 216pp. 1640. Two Listeners. God Calling. Edited by A. J. RusseU. Westwood, NJ: Barbour and Co, 1985. 1641. The Urantia Book. Chicago: Urantia Foundation, 1955, 2097pp. 1642. Weiss, Jann. Reflections byAnoah. Austin, TX: Planetary Light Association, 1986, 76pp. 1643. Yarbro, Chelsea Quinn. Messages from Michael. Chicago. Playboy Press, 1979, 303pp. 1644. 1988,279pp.

. Michael's People. New York: Berkeley Pubhshing Group,

1645. . More Messages from Michael. New York: Berkeley Pubhshing Group, 1986,318pp. 1646. Young, Meredith Lady. Agartha: A Journey to the Stars. Walpole, NH: StiUpoint Pubhshing, 1984, 340pp.

184 1647.

Consulting Spirits . Language ofthe Soul. Walpole, NH: StiUpoint Pubhshing, n.d.

PSYCHICS AND PSYCHIC NETWORKS 1648. Allen, E.B. A Psychic is Born. New York: Vantage Press, 1990, 106pp. 1649. Anzalone, Alfred. "Psychic George Anderson Spoke to Our Murdered Son," Fate, 49(Januaiy 1996), 38-40. 1650. Auerbach, Loyd. "How Psychic Is Your Psychic?" Fate, 47(February 1994), 16-21. 1651. August, Jane. My Psychic Family and Me. Los Angeles: Sagittarius Productions, 1990,724pp. 1652. Brown, Rosemary. Immortals by My Side. (OriginaUy pubhshed as Immortality at My Elbow). London: Bachman and Turner, 1974, 1974; Chicago: H. Regenery Co., 1975, 239pp. 1653. . Unfinished Symphonies: Voices from the Beyond. London: Pan Books, (1971), 1973, 175pp. 1654. Brown, Sylvia, and Antoinette May. Adventures of a Psychic. New York: E.P. Dutton, 1991,256pp. 1655. Browning, Vivienne. The Uncommon Medium. London: Skoob Books, 1993, 181pp. 1656. Clark, Clare A. Psychic Adventure and the Unseen World. St. Petersburg, FL: Valkyrie Press, 1977, 122pp. 1657. Cohen, Daniel. The Mediums. New York: Benchmark Books, 1996. 1658. Crawford, Jennifer C. Through the Eyes of Spirit. Nevada City, CA: Blue Dolphin Pubhshing, 1996. 1659. Crenshaw, James. Telephone Between Two Worlds. Los Angeles: DeVorss, 1950. 1660. Galanti, Geri-Ann. "Why Do People Go to Psychics?" Fate, 40(May 1987), 68-75. 1661. Garrett, EUeen. Adventures in the Supernatural: A Personal Memoir. New

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York: Paperback Library, 1949, 1971, 175pp. 1662. . Many Voices: The Autobiography of a Medium. NewYork: G.P. Putnam's Sons, 1968, 254pp. 1663. . My Life as a Search for the Meaning of Mediumship. (Reprint of 1939 edition). New York: Arno Press, 1975, 224pp. 1664. GuUey, Rosemary EUen. "The New MiUenium: Interview with Barbara Hand Clow," Fate, 49(July 1996), 16-19. 1665. Holzer, Hans. "Great American Mediums," Fate, 43(May 1990), 84-90. 1666. Joyce, Mary A. Psychics Don't Scare Me Anymore. Orlando, FL: EKG Inc., 1988, 142pp. 1667. Kettlekamp, Larry. Investigating Psychics: Five Life Histories. New York: WUliam Morrow, 1977,128pp. 1668. Kraig, Donald Michael. Psychic Powers. St. Paul, MN: LleweUyn Pubhshing, 1994,54pp. 1669. Levine, Frederick G. The Psychic Source book: How to Choose and Use a Psychic. New York: Warner Books, 1988, 368pp. 1670. Lindsay, SheUa. Time Travels of an Irish Psychic. Chester Springs, PA: Dufour Editions, 1990, 87pp. 1671. Manning, Matthew. Link: Extraordinary Gifts of a Teenage Psychic. Chester Springs, OA: Dufour Editions, 1987, 176pp. 1672. Martin, Joel, and Patricia Romanowski. We Are Not Forgotten: George Anderson's Messages of Hope from the Other Side. New York: G.P. Putnam's Sons, 1991,304pp. 1673

. We Don't Die. New York: G.P. Putnam's Sons, 1988, 302pp.

1674. Michaels, Joan. "1-900-Trath," Fate, 46(April 1993), 82-87. 1675. Psychics (In-depth interviews by the editors of Psychic Magazine). London: Turnstone Press, (1972), 1973, 148pp.

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1676. Rogo, D. Scott. "Learning to be Psychic," Fate, 39(November 1986), 6877. 1677. Steiger, Brad, and Sherry Hanson Steiger. "The Terrible Reality of Spiritual Parasites," Fate, 46(March 1993), 75-82. 1678. Twigg, Ena, and Ruth Hagy Brod. Ena Twigg: Medium—The Woman Who Stunned the World. New York: Manor Books, 1973, 297pp. 1679. Vaz, Mark. "Psychic! The Many Faces of Kevin Ryerson," Yoga Journal, (July/August 1986), 28. 1680. Weston, Victoria. Selecting Your Psychic: From Main Street to Wall Street. Edited by Suzanne Bentz. O'Dey Pubhshing, 1989, 169pp. 1681. Wilkie, James H.P. The Gift Within: Experiences of a Spirit Medium. New York: New American Library, 1967, 1971. 1682. Zuromski, Paul. "Close Encounters of a Mediumship Kind: A Conversation with Peter Close," Psychic Guide, (March/April 1987), 34-36.

PSYCHIC DETECTIVES 1683. Druffel, Ann, and Armand Mariotte. The Psychic and the Detective. San Diego: ACS Pubhcations, 1983, 129pp. 1684. Duncan, Lois. Who Killed My Daughter? The True Story of a Mother's Search for Her Daughter's Murderer. New York: Delacorte, 1972. 1685. Goldblum, HE. "CourtroomPsychics," Omni, 9(July 1987), 12. 1686. Hibbard, Whitney S., and Raymond W. Worring. Psychic Criminology: An Operative Manual in Criminal Investigation. Springfield, IL: Charles C. Thomas, 1982, 108pp. 1687. Larsen, Anita. Psychic Sleuths: How Psychic Information is Used to Solve Crimes. New York: New Discovery Books/MaxweU MacmiUan International; Toronto: MaxweU MacmiUan Canada, 1994,111pp. 1688. Leber, A.F. "Psychic Rescue Squads: Extraordinary Talents of Ordinary People," Fate, 28(September 1975), 46-52. 1689. Lyons, Arthur, and MarceUo Truzzi. The Blue Sense: Psychic Detectives

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and Crime. New York: Mysterious Press, 1991, 314pp. 1690. MacGregor, Rob, and Trish Janeshutz. "Psychic Crimebusters," Fate, 38(September 1985), 43-50. 1691.

. "The Psychic vs. the KiUer," Fate, 37(July 1984), 34-41.

1692. Murder Most Eerie. Edited by Robert Friedman. Virginia Beach, VA: Donning Co., 1982. 1693. Myer-Czeti, Nancy and Steve N. Silent Witness: The True Story of a Psychic Detective. New York: Carol Pubhshing Group, 1993,213pp. 1694. Nisbet, L. "Psychics in the Courtroom," The Humanist, 37(July 1977), 47. 1695. "Psych Out! The Woman Who Catches Killers with the Mind," Redbook, 173(May 1989), 140-142. 1696. "Psychic Detectives," Fate, 46(April 1993), 48-62. 1697. Rudley, Stephen. Psychic Detectives. New York::F. Watts, 1979, 118pp. 1698. Tabori, Paul. Crime and the Occult: How ESP and Parapsychology Help Detection. New York: Taplinger Publishing Co., 1975, 260pp. 1699. . Crime and the Occult: A Forensic Study, Newton Abbot: David C. Charles, 1974,260pp. 1700. WUcox, Tamara. Mysterious Detectives: Psychics. New York: Contemporary Perspectives; Milwaukee: Raintree Pubhshing, 1977,48pp. 1701. WUson, Colin. Psychic Detectives. New York: Berkeley Pubhshing, 1987, 288pp. 1702. Yeterian, Dixie. Casebook of a Psychic Detective. Briarcliff Manor, NY: Stein and Day, 1982,228pp.

ANGELS 1703. Adler, Mortimer. The Angels and Us. New York: MacmiUan Publishing Co., 1982,205pp.

188

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1704. Anderson, Joan Wester. Where Angels Walk: True Stories of Heavenly Visitors. 1992. 1705. Bittleston, Adam. Our Spiritual Companions: From Angels and Archangels to Cherubim and Seraphim. Edinburgh, 1980. 1706. Bloom, Wilham. Devas, Faeries, and Angels: A Modern Approach. Glastonbury, England: Gothic Image Publications, 1986. 1707. Buber, Martin. Tales of Angels, Spirits, and Demons. Translated by David Antin and Jerome Lothberg. New York: Hawk WeUs Press, 1938. 1708. Burnham, Sophy. Angel Letters. New York: BaUantine, 1991. 1709. . A Book of Angels: Reflections on Angels Past and Present and True Stories of Angels. New York: BaUantine, 1990. 1710. Church, F. Forrester. Enticing Angels: A Guide to Heaven for Atheists and True Believers. San Francisco: Harper and Row, 1987. 1711. Connolly, David. In Search of Angels. New York: Perigee, 1994, 158pp. 1712. D'Angelo, Dorie. Living with Angels. Carmel, CA: First Church of Angels, 1980. 1713. Davidson, Gustav. A Dictionary of Angels. Chicago: Free Press, 1967. 1714. Fearhedey, Don. Angels Among Us. New York: Avon Books, 1993. 1715. Freeman, EUeen Ehas. Touched by Angels. New York: Warner Books, 1993. 1716. Georgian, Linda. Your Guardian Angels: Use the Power of Angel Messengers to Enrich and Empower. 1994. 1717. Gilmore, G. Don. Angels, Angels, Everywhere. New York: The Pilgrim Press, 1981,187pp. 1718. Hodson, Geoffrey. The Brotherhood of Angels and Men. Wheaton, EL: Quest Books, 1927. 1719. Howard, Jane M. Commune with the Angels: A Heavenly Handbook. Virginia Beach, VA: ARE Press, 1992.

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1720. Humann, Harvey. The Many Faces of Angels. Marina Del Rey, CA: DeVorss, 1986. 1721. Jovanovic, Pierre. An Inquiry into the Existence of Guardian Angels. New York: M. Evans, 1995, 359pp. 1722. Keith, Juanita O. The Angels Proclaim Radiant Living. Des Moines, LA: Archer Creative Press, 1995, 192pp. 1723. Lawrence, Sylvia. Angels and Cupids. Rizzoli International Pubhshers, 1993. 1724. Leadbetter, Charles W. Invisible Helpers. Wheaton, IL: Theosophical Pubhshing House, 1896. 1725. Leichtman, Robert R, and Carl Japikse. Working with Angels. Enthea Press, 1993. 1726. Lindsay, Blee C.W. Guardian Angels and Spirit Guides. London: Regency Press, 1967,97pp. 1727. MacGregor, Geddes. Angels: Ministers of Grace. New York: Paragon House, 1988. 1728. Maclean, Dorothy. To Hear the Angels Sing. Issaquah, WA: Lorian Press, 1987. 1729. MaUasz, Gitta. Talking with Angels. Einsiedeln, Switzerland: Daiman Verlag, 1989. 1730. Margohes, Morris B. A Gathering of Angels: Angels in Jewish Life and Literature. New York: BaUantine, 1994. 1731. Moolenburgh, H.C. A Handbook of Angels. Inland Book Co., 1989. 1732. 1993,256pp.

. Meetings with Angels. Woodstock, NY: Beekman Pubhcations,

1733. Newhouse, Flower A. Rediscovering the Angels. Escondido, CA: The Christwatch Ministry, 1976. 1734. NickeU, Joe. Entities: Angels, Spirits, Demons, and Other Alien Beings. Amherst, NY: Prometheus Books, 1995,297pp.

190

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1735. Northrop, L.W. Encounters with Angels. Wheaton, IL: Tyndale House, 1988, 123pp. 1736. On the Wings of Angels. CompUed by GaU Harvey. Avenal, NJ: Random House Value, 1993. 1737. Parisen, Maria. Angels andMortals: Their Co-Creative Power. Wheaton, IL: Theosophical Pubhshing House, 1990. 1738. Paton, Jill Walsh. Knowledge of Angels. Englewood Cliffs, NJ: PrenticeHaU, 1994. 1739. Ramer, Andrew. Angel Answers: A Joyful Guide to Creating Heaven on Earth. 1995. 1740. Ronner, John. "Are Angels Making a Comeback?" Fate, 44(December 1991), 47-58. 1741. . Do You Have a Guardian Angel? Indialantie, FL: Mamie Press, 1985,186pp. 1742. Steiger, Brad, and Sherry Hansen Steiger. Angels Over Their Shoulder: Children's Encounters with Heavenly Beings. New York: Fawcett Columbine, 1995, 197pp. 1743. Steiner, Rudolf. The Influence of Spiritual Beings Upon Men. Hudson, NY: Anthroposophical Press, 1982. 1744. Taylor, Terry Lynn. Answers from Angels: A Book of Angel Letters. Tiburon, CA: H.J. Kramer, 1993, 183pp. 1745. . Creating with Angels: An Angel-Guided Journey into Creativity. Tiburon, CA: H.J. Kramer, 1993,232pp. 1746. . Guardians of Hope: The Angels' Guide to Personal Growth. Tiburon, CA: H.J. Kramer, 1992,185pp. 1747. Taylor, Terry Lynn, and Marty Noble. Messengers of Light: The Angels' Guide to Spiritual Growth. Tiburon, CA: H.J. Kramer, 1993,185pp. 1748. Taylor, Teny Lynn, and Mary Beth Crain. Angel Wisdom: 365 Meditations and Insights from the Heavens. San Francisco: HarperSanFrancisco, 1994.

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1749. Tyler, Kelsey. There's an Angel on Your Shoulder: Angel Encounters in Everyday Life. New York: Berkeley, 1994. 1750. Ward, Theodora. Men and Angels. New York: Viking Press, 1969. 1751. Webber, Wilham D. and Marilyn. A Rustle of Angels: Stories About Angels in Real Life and Scriptures. Grand Rapids, MI: Zondervan Pubhshing House, 1994. 1752. WUson, Peter L. Angels. New York: Pantheon Books, 1980. 1753. Wulfmg, Sulamith. Angels Great and Small. Amsterdam. V.O.C., Angel Books, 1981. 1754. WyUie, Timothy. The Deta Factor: Dolphins, Extraterrestrials, Angels: Adventures Among Spiritual Intelligences. Farmingdale, NY: Coleman, 1984, 215pp.

POPULAR WORKS 1755. Andreae, Christine. Seances and Spiritualists. PhUadelphia:Lippincott, 1974. 1756. Baldwin, Marge. "I Paint the Spirits," Fate, 35(June 1982), 86-91. 1757. Bayless, Raymond. Voices from Beyond. Secaucus, NJ: University Books, 1976,234pp. 1758. Beckson, K. "Psychic Message from Oscar Wilde: Some New Arthur Conan Doyle Letter," English Language Notes, 17(September 1979), 39-42. 1759. BeviU, Evangeline. Communicating, Here and Beyond. New York: Vantage Press, 1984, 85pp. 1760. Boulton, Jane and Peter. Psychic Beams to Beyond. Marina Del Rey, CA: DeVorss, 1983, 144pp. 1761. Buckland, Raymond. The Anatomy ofthe Occult. New York: Samuel Weiser, 1977, 151pp. 1762. . Doors to Other Worlds: A Practical Guide to Communicating with Spirits. St. Paul, MN: LleweUyn Pubhshing, 1993, 250pp.

192

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1763. . The Truth About Spirit Communication. St. Paul, MN: LleweUyn Pubhshing, 1995,48pp. 1764. Buckland, Raymond, and Hereward Carrington. Amazing Secrets ofthe Psychic World. West Nyack, NY: Parker Pubhshing Co., 1975, 201pp. 1765. Buckley, Doris Heather. Conversations with the Beyond. Los Angeles: Sherbourne Press, 1971, 163pp. 1766. . Spirit Communications. (Originally pubhshed as Spirit Communications for the Millions). New York: Award Books, 1971, 154pp. 1767. Burkham, ToUy and Peggy D. Guide Yourself into a Spiritual Reality. Twain Harte, CA: Reunion Press. 1768. Cowan, Thomas D. The Book of Seance: How to Reach Out to the Next World. Chicago: Contemporary Books, 1994, 201pp. 1769. Crinita, Joey. The Medium Touch: A New Approach to Mediumship. Edited by Richard A. Horwege. Virginia Beach, VA: Donning Co., 1982, 187pp. 1770. Dehsle, Fran9oise (Roussel). The Return ofHavelockEllis. London: Regency Press, 1968,111pp. 1771. Dounce, P.M. Incredible Alliance: Transmission from T.S. Eliot. PhUadelphia: Dorrance, 1975, 135pp. 1772. Ebon, Martin. "C.G. Jung Among the Spirits," Fate, 44(January 1991), 7379. 1773.

. "Rogue Medium Tells AU," The Humanist, 37(May 1977), 33.

1774. Edgar Cayce Speaks. Edited by Brett Bolton. New York: Avon, 1976, 672pp. 1775. Fleckler, Elliot V. Willie Speaks Out: The Psychic World of Abraham Lincoln. St. Paul, MN: Llewellyn Publishing, 1974, 226pp. 1776. Fodor, Nandor. The Haunted Mind; A Psychoanalyst Looks at the Supernatural. New York: Helix Press, 1959, 314pp. 1777. FuUer, John G. The Airmen Who Would Not Die. New York: Putnam, 1979,384pp.

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193

1778. Hintz, Noami, and J. Gaither Pratt. The Psychic Realm: What Can You Believe? New York: Random House, 1975. 1779. Homewood, Harry. Thavis is Here. New York: Fawcett Gold Medal Books, 1978,224pp. 1780. Hope, Patience. Life's Purpose, and Life Continuous! Albert Tells His Story. London: Spirituahst Press, 1971. 1781. Kingston, Kenny, and BrendaMarshaU. Sweet Spirits. Chicago: Contemporary Books, 1978,259pp. 1782. Krishnaswamy, Vangal Srinivasa. Twenty-six Years Contact with the Spirit World. Madras: Indian Print Works, 1968,157pp. 1783. Lapkoff, Gregory J. "New Approaches to Communication Beyond the Grave," Fate, 48(February 1995), 36-39. 1784. Lettersfromthe Other Side: With Love, Harry and Helen. Hinesburg, VT: Upper Access Publishers, 1988. 1785. Levine, A. "Mystics on Main Street," U.S. News and World Reports, 102(February 9, 1987), 67-69. 1786. Mason, Peggy. Tale of Two Worlds: A Bedside Bookfor the New Age. Crowborough, England. By author, 1972,1975,194pp. 1787. McHargue, Georgess. Facts, Frauds, and Phantasms. Garden City, NY: Doubleday and Co., 1972,296pp. 1788. Montgomery, Ruth. Companions Along the Way. New York: Popular Library, 1974,1976,256pp. 1789. 284pp.

. A Search for the Truth. New York: William Morrow, 1967,

1790. . A World Beyond: A Startling Message from the Eminent Psychic Arthur FordfromBeyond the Grave. Boston: G.K. HaU, 1971, 311pp. 1791. Montgomery, Ruth, and Joanne Garland. Ruth Montgomery: Herald ofthe New Age. Garden City, NY: Doubleday/Dolphin, 1986,277pp. 1792. Nash, J.M. "In Wisconsin: Rekindling a Magic Spirit (Seance in Appleton

194

Consulting Spirits

to Contact Harry Houdini)," Time, 128(December 1, 1986), 111-115. 1793. Northrop, Suzanne, and Kate McLoughlin. Seance: A Guide for Living. Brooklyn, NY: Alliance Publishing Co., 1994,187pp. 1794. "Otherworld Believersfromthe Past," People Weekly, 27(January 26, 1987), 34-35. 1795. Peebles, Edwin. Hidden Truths. Bloomington, IL: Pantagraph Printing Co,, 1974, 347p. 17%. Plant, Ruth. Journey into Light: An Account of Forty Years' Communication with a Brother in the After Life. London: CasseU, 1972, 181pp. 1797. Poer, Dolores D. How to Make Spirits Help You Financially. New York: Carlton Press, 1984. 1798. Riva, Pam. "Trance Seance, Given at UN Headquarters," Psychic News, (December 17,1983), 1.7. 1799. RoseUenar, Kenneth. How to Expand the Power of Oneself by Mastering the Art of Spirit Intercourse. American Institute of Psychology, 1983,143pp. 1800. Rosen, M. "Desperately Seeking the Spirit," Glamour, 86(March 1988), 132. 1801. Ryerson, Kevin, and Stephanie Harolde. Spirit Communication: The Soul's Path. New York: Bantam Books, 1989,279pp. 1802. Ryle, J. "Dictation from the Dead," The Times Literary Supplement (London), (No. 4438), April 22-28, 1988,448. 1803. Samuels, Mike, and Hal Bennett. Spirit Guides: Access to Secret Worlds. New York: Random House, 1974, 55pp. 1804 Sandys, Cynthia HiU. Letters from Our Daughter. 2 vols. London: CoUege of Psychic Sciences, 1972. 1805. Shelton, Vaughn, and Forbes Nichols. The ViewfromEternity. PocateUo, NJ: Forbes Nichols Publishing, 1982,196pp. 1806. Sherman, Harold. You Can Communicate with the Unseen World. Greenwich, CT: Fawcett Gold Medal Books, 1974,207pp.

Contemporary Spirit Contact 1807. 201pp.

195

. You Live After Death. New York: Creative Age Press, 1949,

1808. Smith, Susy. The Book of James. New York: G.P. Putnam's Sons, 1974, 190pp. 1809. . Life Is Forever; Evidence for Survival After Death. New York: Putnam, 1974,256pp. 1810. Somerlott, Robert. Here, Mr. Splitfoot. New York: G.P. Putnam's Sons, 1974, 190pp. 1811. Spirit Summoning. Edited by the staff of Time-Life Books. Alexandria, VA: Time-Life Books, 1989, 160pp. 1812. Stern, Henry L. Help from Beyond. New York: Walker, 1974,177pp. 1813. Sulhvan, EUeen. Arthur Ford Speaks from Beyond. Chicago: J.P. O'Hara, 1975, 186pp. 1814. Swain, B.M. "Henry A. WaUace and the'Guru Letters': A Case of Successful Stonewalling," Mid-America, 69(January 1987), 5-19. 1815. Tabori, Paul. Companions ofthe Unseen. New Hyde Park, NY: University Books, 1968, 210pp. 1816. Thomson, Mary. To Elsie with Love: An Adventure into the Unknown. London: Regency Press, 1975,160pp. 1817. TweddeU, Margaret F. WitnessfromBeyond: New Cosmic Concepts on Death and Survival Received from the Late A.D. Mattson, S.T.D., through Clairvoyant Margaret Flavell TweddeU. Edited by Ruth Mattson Taylor. New York: Hawthorn Books, 1975,152pp.

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Author Index Numbers refer to reference, rather than page numbers.

Abbott, David Phelps 577-579 AbeU, George O. 891 Abraham, N. 1445 Abramsom, Pamela 1584 Ackroyd, Peter 136 Adams, Gordon 1446 Adams, John StoweU 341-344 Adare, Viscount 467 Adler, Mortimer 1703 Agency of Cultural Affairs 1254 Agrippa von Nettlesheim, Hienrich Cornelius 88 Ahem, Emily M. 1203 Ahlstrom, Sydney E. 192 Ajisafa, Ajawi K. 1032 Akathos 1600 Akiba, Takashi 1289 Aksakof, Alexander N. 580 Albanese, Catherine L. 193, 345 Albritton, Clarice 346 Alcock, James E. 581,582 Alexander, Ben 1330 Alexander, Paul J. 35

AUen,E.B. 1648 AUen,H.N. 1290 Almand, Joan 1361 Alpers,E.A. 1033 Amber K, 137 Anderson, J. Kerby 1331 Anderson, Joan Wester 1704 Anderson, John 1332 Anderson, RW. 1255 Anderson, Rodger I. 583-584 Andreae, Christine 1755 Andreas, Peter 1446 Andrews, Kenneth R. 195 Anesaki, Masaharo 1256 Ankerberg, John 1333-1336 Annemann, Theodore 1527 Anonymous 196,1257 Anthony, Enid 936 Anzalone, Alfred 1649 Aranya 1601 Armstrong, Garner Ted 1337-1339 Arrhenius, Svante 526 Ashby, Robert T. 585 Ashenfelter, Idda C. 347

198 Ashikaga, Ensho 1258 Assier, Adolphe d' 527 Auerbach, Loyd 586, 1650 August, Jane 1651 Austin, Benjamin F. 197,198, 348,349 Awolalu, J. Omosade 1034 Bach, Marcus 1436 BaggaUy,W.W. 587 Baird,A.T. 588,589 Baity, Philip C. 1204 Baker, Robert A. 590 Balfour, Countess of 591 Baldwin, Marge 1756 BaUou,Adin 199 BaUou,Roberto. 927 BaUstadt, C. 200 Bander, Peter 1013,1014 Banta, Martha 201-203 Barb,A.A. 90 BarbaneU, Maurice 592 Barber, Karin 1035 Barber, Theodore 593 Bardon, Franz 138, 139 Barham, Marti 350 Barnes, Peggy (Lena Barnes Jefts) 351-353 Barnum,P.T. 1447 Barrett, Francis 91 Barrett, Harrison D. 204,215 Barrett, JO. 205 Barrett, Wilham F. 594-599,937 Barrington, M.R. 657 Barron, Henry D. 214 Barrow, Logie 468 Barwise, Mark A. 354 Bascom, WiUiam 1036,1037 BasU, Robert 1501 Bastien, Remy 1038 Batchelder, KJ. 600 Bathersby, H.F. 851 Bayless, Raymond 601,786,9381037,1757

Author Index Beard, George 602 Beard, M. 36 Beard, Paul 603,604 Beatty, James McGregor 1448 Becker, Carl 1449 Beckson, K. 1758 Beckwith, C. 1039 Bednarowski, Mary Farrell 206-208 Beecher, Charles 1340 Begley,S. 1040 Bekker, Balthasar 1341 Belgrave, Charles D. 37 Belgum, Erik 1115 BeU, Charles B. 939 Beloff,John 605-607,811 Benassi,V.A. 1518,1519 Bendit, Laurence I 608,609 Bendit, Phoebe P. 608,609 Benedict, R.F. 1 Bennett, Hal 1803 Berg, Joseph F. 1342 Berger, Arthur S. 610,611 Bergman-Carton, J. 528 Bernier, Bernard 1259 Berry, Thomas E. 529 Besterman, Theodore 92,612 Bevan, Edwyn R. 38 BeviU, Evangeline 1759 BirchaU, Jane 724 Bird, J. Malcolm 613 Bitdeston, Adam 1705 Bjorling, Joel 1580 Blackburn, Douglas 614 Blacker, Carmen 1260,1266 Blackmore, Simon Augustus 1344 Blackmore, Susan 615-617 Blagrove, Luanna C. 1041 Blinn, Henry C. 209 Bloch, Raymond 39 Blodget, Henry 1205 Bloom, William 1306 Boas, Franz 2

Author Index Bobbitt, Elwood 1602,1603 Bodin,Ron 1156 Boirac, Emile 618 Bolton, Brett 1714 Bonewits, Philip E.I. 93 Bonner, G. GUbert 1015 Booth, John 1451 Booth, W. 1042 Bostwick, Kathryn B. 718 Boulton, Jane 1760 Boulton, Peter 1760 Bourguignon, Erika 1043-1048, 1125 Bourke, John G. 3 Bownas, Geoffrey 1261 Boyer, Martha 1262 Bozzano, Ernesto 530 Bradford, Gamaliel 619 Bramly, Serge 1183 Bramston, Brian 940 Brand, W.G. 620 Brandon, George 1168 Brandon, Ruth 1528 Brandon, Wilfred 355 Branon, Melanie 1586 Bremond, A. 531 Brice, James 621 Britton, Emma Hardinge 210-211,356-358 Broad, CD. 622, 623 Bro, Maurueritte Harmon 1438, 1439 Brod,RuthHagy 520 Brown, Delmer M. 1263 Brown, Ina Corinne 4 Brown, Karen McCarthy 10491056,1157 Brown, Michael F. 1581 Brown, M.H. 624 Brown, Rosemary 1652, 1653 Brown, Sylvia 1654 Brown, T.S. 40 Browne, Hugh J. 359 Browne, Lucy Lovina 360

199 Browning, Vivienne 1655 Bruce,HA. 625 Brucker, Gene A. 94 Brunke, Dawn Baumann 1016 Buber, Martin 1707 Buckert, Walter 41 Buckland, Raymond 1761-1764 Buckley, Doris Heather 1765,1766 Burdick,D.S. 990 Burke, Jane Revere 361 Burkham, Peggy D. 1767 Burkham, Tolly 1767 Burland, Cottie A. 95 Bumette, David 1345 Bunham., Sophy 1708, 1709 Burns, K. 1158 Burr,H.S. 626 Burriss, Eh Edward 42 Burroughs, H. Gordon 363-363 Burton, Jean 469 Butler, Walter E. 96 Bywater, John C. 1346 Bidder, Curt F. 97 Cahagnet, Louis A. 364 Calder, I.R.F. 140 CampbeU, John L. 627 Canizares, Raul 1169,1184 Capron, Ehab W. 213,214 CarbaUal, Manuel 1185 Carington, Whately 628,629 Carpenter, William B. 630 Carre, Meyrick H. 141 Carrington, Hereward 479, 532, 631-639,941,1523,1764 CarroU, David 98 Castle, T. 641,1452 Cavendish, Richard 99,100,122 CeruUo, John 642 Chaney, Robert G. 643 Chang, Pyaeong-gil 1292 Chaplin, Annabel 365 Chari,C.T.K. 644 Chase, Warren 217,218,366

200 Cheu, Hock Tong 1206, 1207 Christopher, MUboume 1453-1455, 1530,1531 Chu, Paul 367 Church, F. Forrester 1710 Cicero, Chic 142 Cicero, Sandra Tabitha 142 A Citizen of Ohio (David Quinn) 1347 Clammer, John R. 1242 Clanny, Wilham R. 645 Clark, Charles A. 1293 Clark, Clare A. 1656 Clark, Franklin W. 220 Clark, Jerome 646,1456,1457 Clark, Lewis Gaylord 221 Clark, Uriah 315 Clever, EC. 1458 Clodd, Edward 368 Clough,PrisciUaM. 470 Coates, James 647,1532 Coates, Stanford E. 648,649 Coblentz, Stanton A. 650 Cochran,T. 1459 CoggshaU, Wilham T. 222 Cohen, Daniel 537, 1657 Colburn, Nettie 223 Coleman, Loren 942 Coley, Lisette 825 Comber, Leon 1210 Conacher, Douglas 1021 Conacher, Eira 1021 Conley, DarreU 1349 Constable, Nicole 1211 Connolly, David 1711 Connor, W.R. 43 Cook,CecUM. 651 Cooke, Grace 471,652 Cooke, Ivan 471 Cooper, John W. 1350 Cooper, N. 1057,1058 Copper, Arnold 1571 Corbett. Percy Ernest 472 Corinda 1534

Author Index CorIey,Cary 1059 CorneU,A.D. 943,944 CorneU,J. 1460 CorniUe, Catherine 1264 Corning, Wilham Henry 1351 Corrales, Scott 1170 Cottom,D. 1461 Courlander, Harold 1060-1062 Couttie,Bob 1535 CoveU,AlanC. 1294 Covina, Gina 1572 Cowan, Thomas D. 1768 Cox, Wilham E. 653 Coxe, Francis 101 Crain, Mary Beth 1748 Crawford, Jennifer C. 1658 Crawford, WA. 654,655 Crawford, Wilham J. 473 Crenshaw, James 1659 Crinita,Joey 1769 Cronise, Adelbert 224 Crookes, Wilham 656 Cross, Whitney 225 Crossley, Alan Ernest 658,659 Crowe, Catherine 660 Crowe, Charles L. 286 Crowe, WiUiamB. 102 Crowley, Aleister 143,144, 1605 Cruz, Nicky 1352 Crypton,Dr. 1462 Cullmann, Oscar 1353 Cummins, Geraldine 369,370, 661 Currie, Ian 662 Cuthbert, Arthur A. 226,371 Cuthp, Audra 227 DaUy, Abram H. 228 Dale, L.A. 807 DaUas,HelenA. 663 D'Angelo, Dorie 1712 Daniels, J.W. 1354 Danielson, Cora Linn 105 Danskin, Washington 229

Author Index Darby and Joan 664 Davenport, Reuben D. 230 Davidson, Gustav 1713 Davies, Charles M. 474 Davis, Andrew Jackson 231,232, 372-381 Davis, Bruce 1159 Davis, Stephen T. 1356 Davis, Winston B. 1265 Dawson, Christopher H. 44 Day, Clarence B. 1212,1213 Deacon, Richard 145 Dean, Stanley R. 850 Dee, John 146-149 Deardon, Harold 1355 DeGroot, J.J.M. 1214 DeKorne, John C. 1215 Deleuse, J.P.F. 665 Delisle, Fran9oise (Roussel) 1770 Delp, Robert W. 233-237 Dempsey, T. 45 Denning, Mehta 1063 Deren, Maya 1064 Desmangle, Leshe G. 1065 Deuchler, Martina 1295, 1296 Devereux, George 853 DeVitters,C. 1066 DeWaal Malefijt, Annemarie 5 Dewey, DeUon M. 238 Dexter, WiU 1536 Dickason, C. Fred 1357 Dickens, Charles 103 Dingwall, Eric J. 666-672, 845, 945 Dix, Griffin 1297, 1327 Dodds,E.R. 46 Dods,JohnB. 673 Dole, George F. 574 Dorae, Henri 1216 Dorman, Rushton M. 6 Doten, Lizzie 240 Dounce,P.M. 1771 Dow, Carol L. 1186

201 Doyle, Arthur Conan 382, 383, 475,476,675,676 Driesch,Hans 677 Dronke, Peter 47 Druffel,Ann 678,1683 Ducasse, C.J. 1463,1464 Dudley, E.E. 1536 Duncan, Lois 1684 Dunne, John W. 679,680 Dunninger, Joseph 1537-1540, 1549 Dunwich, Gerina 104 DuPlessis, Isak David 946 Durant, WiU 7 Durbin, H. 681 Dyer, Mary M. 241 Dyer, Thomas H. 48 Earhart, H. Byron 1267, 1268 Ebon, Martin 477,682,683,1063, 1465, 1573, 1772, 1773 Eddy, Sherwood 1437 Eder, Matthias 1269 Edmonds, I.G. 242,478 Edmonds, John W. 384 Edwards, Harry 684 Ehrewald, Jan 8,685 Eisele, Ewald 1359 Eisenbud, Jule 686-690 Elder, J.D. 1068 Elliott, Alan J.A. 1217 Elhs, Alfred B. 1069 Elhs, David J. 1017,1018 Ellis, Edith 355 EUwood, Robert S. 1270 Ennemoser, Joseph 106 Epega, D. Olarimwa 1070 Erhnan, V. 1071 Ernest, Bernard M. 479 Ernest, Victor H. 1360 Esperance, E. d' 480 Estep, Sarah W. 1019,1020 Evans, Bergen 1466

202 Evans, Henry Ridgely 691, 1541 Evans, HUary 692-694 Evans, Wilham H. 695 Evans-Pritchard, Edward E. 9 Evennett,HO. 947 Faber, Doris 244 Faber, Ernst 1218 Fakry, Ahmed 49 Fahlen,EJ. 545 Fair, Charles 1468 Fairchild, Wilham P. 1271 Farmer, John S. 481 Farmer, Paul 1072 Farnese, A. (Franchezzo) 385 Farrington, Elijah 696 Farrow, Stephen S. 1073 FearheUey, Don 1714 Feola, Jose 1574 Feng,H.Y. 1219 Ferguson, John 50 Ferguson, Robert 386 Fernandez, James W. 1074 Ferris, Wilham H. 245 Fielding, Everard 535 Fieldstone, Hendrick 697 Findlay, James A. 387 Fiore, Edith 698 Fischer, JohnF. 813 Fisher, C. 1039 Fisher, John 1542 FitzSimons, Raymond 699 Flaceliere, Robert 51 Flew, Anthony 1450, 1469,1512 Flinn, Avril 1361 Flint, Leshe 482,1021 Flournoy, Thaedore 700 Flynn,Tom 1470 Fodor, Nandor 701,941, 948, 949, 1776 Folio, Fred 246 Fontenrose, Joseph E. 52 Ford, Arthur 1438,1439 Ford, Marvin 1362

Author Index Forke, Alfred 1220 ForneU,EarlW. 247 Fought, O. 950 Founder, E.E. d'Albe 702,703 Fox, Leonard 533 Fox, Margaret 248 Frankfort, HA. 10 Frankfort, Henri 10 Frazer, Felix J. 388 Frazier, Kendrick 892, 1483,1516 Frazier, James G. 11, 12 Freedman, Maurice 1221 Freeman, Bonita Ann 704 Freeman, EUeen Ehas 1715 Freeman, Hobart E. 1363 French, Peter 151 Friedman, Robert 1692 FrikeU, Samri 705 Frost, George Edwin 389 Fukurai, T. 706 FuUer,JohnG. 1777 FuUer, Uriah 1543 Furness,H.A. 707 Galanti, Geri-Ann 1660 Galde, Phyllis 251 Gale, Harlow 708 Gandolfo, Charles 1160 Garcia, Cristina 1583 Gardner, D.K. 1222 Gardner, Martin 709,710, 1471-1475 Garland, Hamlin 711,712 Garland, Joanne 1791 Garrett, Clarke 252 Garrett, EUeen 1661-1663 Gasson, Raphael 1364 Gauld, Alan 713-716, 943, 944 Geley, Gustave 536 Georgian, Linda 1716 Gettings, Fred 717 Gibson, Walter B. 1540,1544, 1545 Gidel, Robert D. 718

Author Index Gifford,D.L. 1298 GUdmeister, Glen A. 253 Gilfound, Henry 1075 Gill, ST. 1476 Gilmore, G. Don 1717 Gleadow, Rupert 107 Gleason, Judith 1076, 1077, 1171 Godwin, David 108 Godwin, Wdham 109 Goldblum,H.E. 1685 Goldney,K.M. 657,790,945 Gonzalez-Wippler, Migene 1172-1176 Goran, Morris 719 Gordon, Henry 1477 Gordon, Wilham R. 1365 Gorn,E.J. 1161 Gorov,I. 1078 Goss, Michael 720, 980 Granet, Marcel 1223 Grant, F. 951 Grant, Michael 53 Grayson, J.H. 1299 Greber, Johannes 390 Greenbaum, Lenora 1079 Greet, Francis H. 255 Gregory, Christopher C.L. 1478 Gregory, T.E. 54 Grim, Patrick 830 Grimmer, MR. 1479 Grumbine, Jesse C.F. 391-396 Gruss, Edmond C. 1366,1367 Gudey, Rosemary Ellen 1664 Guppy, Samuel 721,722 Gumey, Edmund 599,723 Guthrie, Malcolm 724 Habermas, Gary R. 1368 Hackett, George 1584 HaU, Trevor H. 483-486,627,672, 725-728, 945, 952-954 Halhday, Wilham R. 55 Hamilton, T. Glendening 729

203 Hammond, David 1480 Hammond, Peter B. 1143 Hammond, Wilham A. 730,731 Hanly,E. 1080 Hapgood, Charles 1602, 1603, 1606 Hapgood, Sarah 955 Haraldsson, Erlendur 819 Hardy, Aleister 732 Hare, Robert 733 Hargrove, J. 620 Harolde, Stephanie 1801 Haiper, Edith K. 487 Harper, George Mills 488 Harrington, Michael 956 Harris, Melvin 734 Harris, Murray J 1369 Harrison, Jane E. 56 Hartmann, Franz 110 Harvey, GaU 1736 Harvey, Youngsook Kim 13001302 Harvie, Robert 732 Harwood,Alan 1188 Hashimoto, Tatsumi 1273 Haskins, James 1081,1162 Hastings, Arthur 1585 Hatch, Benjamin F. 256 Haynes, Renee 735 Haywood, C.L. 257 Hazard, Thomas R. 258 Hazel, John 53 Hearn, John 57 Hearney, John J. 1370 Heinl, Nancy G. 1082 Heinl, Robert D. 1082 Heinze, Ruth-Inge, 1224 Herskovits, F.S. 1084,1189 Herskovits, MelvUle 13,1083, 1084,1189 Hertzfelt, Bruce D. 736 Hibbard, Whitney S. 1686 HiU, Dawn 397 HiU, Douglas A. 957

204 HiU, Ethel P. (C.N.) 398 HiU, J. Arthur 259 Hines, Terence 737 Hintz,Noami 1778 Hoaglund, Hudson 738 Hodge,AT. 58 Hodgson, Richard 739 Hodson, Geoffrey 1718 Hoffinister, S. 1481 Hofstadter, D.R. 1482 Hohm,HaUaPai 1303 Hole, Donald 1371 HoUaday,A.J. 59 HoUingshead, A.B. 1197 HoUoway, Joseph E. 1163 Holms 399 Holroyd, Stuart 740 Holzer, Hans 1665 Home, Douglas D. 489,490 Home, Mrs. Douglas D. 491, 492 Homer, Michael W. 493 Homewood, Harry 1779 Hope, Patience 1780 Hopkins, Edward W. 14 Hori, Ichirao 1274, 1275 Hort, Gertrude M. 152 Houdini, Hairy 1546-1549 Hough, Peter 855 Houlberg,M. 1085 Houtsma, Roger 1372 Howard, Jane M. 1719 HoweUs, Wilham W. 15 Howitt, W. 958 Hsu, Francis L.K. 1225 Hsu,Shin-yi 1226 HubbeU,W. 959 Hudson, Jay T. 741 Hudson, Thomas Jay 742, 743 Hughes, E.R. 1227 Hughes, K. 1227 Hull, Burling 1551,1552 HuU, Moses 400-405

Author Index Humphrey, Caroline 1228, 1276 Humann, Harvey 1720 Hunt, Douglas A. 112 Hunt, Stoker 1575 Hurbon, Laennec 1086 Hurston, Zora Neale 1087-1089 Huxley, Francis 1090 Huzumi, Nobushige 1277 Hyslop, James H. 744-749 Idowu, E. Bolaji 1091 Ijzermans, J.J. 1092 Inglis, Brian 750-753 Ironside, H. A. 1373 Irving, Kate 406 Issacs, Ernest 261,262 Jackson, Herbert G., Jr. 264 Jacobsen, ThorkUd 10 Jacolhot, Louis 113 James I, King of England 114 James, E.O. 16 James, Geoffrey 150 James, Henry, Sr. 265,266 James, Montague R. 153 James, William 754, 755 Janelli, Dawnhee Yim 1304, 1307, 1308 Janelh, Roger L. 1305-1308 Janeshutz, Trish 1177, 1690, 1691 Japikse, Carl 1725 Jaroff,L. 1553 Jenkins, Elizabeth 494 Jensen, Adolf A. 17 Jochim, Christian 1229 Johnson, Arthur L. 1374 Johnson, David 1239 Johnson, Frank R. 155 Johnson, Raynor C. 756-759 Johnson, Samuel W. 760 Johnston, Jean Hope 1607 Joiner, W.T. 990

Author Index Jones, George Heber 1309 Jones, Kelvin I. 495 Jones, Warren H. 935 Jordan, David K. 1230 Jordan, P. 1554 Josten,C.H. 184 Jovanovic, Pierre 1721 Joyce, Mary A. 1666 Jung-Stilling, Johann Heinrich 537 Kahn,J.P. 361 Kamata, Hisako 1278 Kamman, Richard 782 Kardec, AUan (Leon Denizarth HippolyteRivad) 538-544 Karper, K. 762 Kaszuba,P. 1484 Katz, P. 1231 Katz,S. 1093 Kautz, Wilham H. 1586 Kaye, Marvin 1555 Keating, Albert 1375 Keck, Leander E. 1376 Keene, M. Lamar 763 Keightly,D.N. 1232 KeU,H.J. 545 Keil, Juergen 764 Keith, Juanita O. 1722 KeUar, Harry 1556 KeUer, Joseph R. 60 Kelly, Richard 866 Kendall, Laurel 1310-1315, 1327 Kennedy, David 1440 Kennedy, Diane 1442 Kennedy,! 1094 Kerner, JustinusA.C. 546 Kerr, Howard 268,286 KetUekamp, Lany 960,1667 Kieckhefer, Richard 115 Kiester, Daniel 1366 Kiev,Ari 1095 Kim, Duk-Whang 1317

205 Kim, Kwang-iel [Kim, Kwang-U] 1318,1319 Kim, T'ae-gon 1320,1323 King, Clyde S. 765 King, Francis 116 King, Margaret L. 766 Kingston, Kenny 1781 Kinter,William L. 60 Kirkwood, Annie 1608 Kirven, Robert H. 534,547 Kitagawa, Joseph M. 1279, 1280 Kitoming, Morioko 1286 Klibansky, Raymond 117 Klimo,Jon 1587 Knight, David C. 961 Knight, Gareth 118 Knight, J.Z. 1588 Kocher,PaulH. 119 Kocu,Kurt 1377-1389 Koestler, Arthur 732 Konstantinos 156 Konya, Alex 1382 Kovoor, Abraham T. 1485 Kraemer, R.S. 61 Kraig, Donald Michael 1668 Krishnaswamy, Vangal Srinivasa 1782 Kupersmith, W. 62 Kurtz, Paul 1486,1487,1520 Kuthumi 1609 Lambert, G.W. 962-964 Lamond, John 496 Lamont, Corliss 1488-1490 Lamont-Brown, Raymond 497 Lamson, David Rich 269 Lang, A. 965,966 Langdon-Davies, John 671 Langguth, A. J. 1190 Langley, Maiy 407-409 Lapkoff, Gregory J. 1783 Lapponi, Giuseppe 548 Larose, Serge 1096 Larsen, Anita 1687

206 Larsen, Caroline D. 411 LaVey, Anton 157 Lawrence, Sylvia 1723 Lawton, George 410 Layard, J. 967 Laycock, Donald 158 Lazaris 1610,1611 Leacock,Ruth 1191 Leacock, Seth 1191 Leadbetter, Charles W. 1724 Leahy, Grace E. 1491 Leahy, Thomas H. 1491 Leber,A.F. 1688 Lee,Craig 1589 Lee, Jung Young 1324 Lee, Richard B. 1097 Leeds, Morton 804 Legge, James 1233 Lehman, Dorothy 1576 Lehman, N.B. 271 Leichtman, Robert R. 1725 Lellenberg, Jon L. 508 Lennox, W.G. 968 Leon, Coralee 1571 LeShan, Laurence 767 Lett,J.W. 1492 Leventhal, Herbert 272 Levi, Ehphas 120, 159 Levine, A. 1785 Levine, Frederick G. 1669 Levy-Bruhl, Lucien 19,20 Lewis, E.E. 273 Lewis, loan 1098 Liljecrants, John 1384 Lindholm, Lars B. 121 Lindner, Robert A. 1493 Lindquist, C. Reuben 1385 Lindsay, Blee C.W. 1726 Lindsay, Gordon 1386-1396 Lindsay, Sheila 498 Lip, Evelyn 1234 Lister, P. 1494 Litvag, Irving 768 Lloyd-Jones, H. 63

Author Index Lodge, Ohver 769-774 Loewe, Michael 1266 Lomaxe, Paul R. 412 Lombroso, Cesare 549 London Dialectical Society 499 Longridge, George 413 Lorimer, David 775 Lotz,Karl 275 Loveland, J.S. 414-417,776 Lowell, Percival 1281 Lowenthal,IraP. 1099 Lowrie, Robert Harry 21 Lucas, Jonathan O. 1100 Ludwig, Arnold M. 1101 Lyons, Arthur 1689 MacDougall, Curtis D. 1495 MacGregor, Geddes 1727 MacGregor, Rob 1177,1690,1691 Machen, Arthur 969 Mackay, Charles 970 Mackenzie, Andrew 778 Mackintosh, Wilham Hunter 500 Maclean, Dorothy 1728 Mafteaoh, Shelomo 160 Mahan, Asa 780 Mallasz, Gitta 1729 Manning, Matthew 1670 Marcelin, Pierre 1147 Mar gohes, Morris B. 1730 Marinatos, N. 64 Mariotte, Armand 1683 Marks, David 782 Marrett,R.R. 22 Mars, Louis B. 1102 Marshall, Brenda 1781 Martin, Ernest L. 1397 Martin, Joel 1671,1672 Martin, Walter R. 1398-1400 Marvin, Frederic R. 783 Mason, Peggy 1786 Maurizio, L. 65 Mauskopf, Seymour 784

Author Index May, Antionette 785, 1654 Mbiti, JohnS. 1103-1105 McAdam, Elizabeth 786 McAuliffe, Dotti 1612 McAuliffe, John 1612 McCabe, Joseph 276 McClenon, James 1497 McConnell, Robert A. 1496 McCoimick, W.J. 1401 McCoy, A. W. 215 McCearney, James 501 McCreery, Charles 787,788 McCulloch, S.C. 161 McCully, S. 277 McDougall, Wilham 789 McDowell, Josh 1402,1403 McGregor, Pedro 1192 McHargue, Georgess 1787 McLean, Adam 162 McLoughlin, Kate 1793 McMullan, J.T. 971 McVaugh, Michael 784 Medhurst,R.G. 657,790 Meek, George 791 Meier, Gisela 972 Meikle, Jeffrey 502 Melas, Evi 66 Melton, J. Gordon 503, 1457 Mennesson-Rigaud, Odette 1106 Meredith, Ellen 1590 Metraux, Alfred 1107,1108 Metzger, Claire 1178 Meyer, P. 1498 Michaels, Joan 1673 Milburn,S. 1109 Miller, Elliot 1404 Miller, Evelyn 1614 Miller, Harriet Parks 939 Miller, L. 792 Miller, Tobin 279 Miller, Will 1614 Mintz, Elizabeth 793 Mintz, Sidney W. 1110 Mischel, Frances 1111,1112

207 Mischel, Walter 1112 Mitchell, Edgar 794 Mitra, Ananda 795 Mollenburgh, H.C. 1731,1732 Montgomery, John Warwick 1405 Montgomery, Ruth 1788-1791 Moore, Brooke Noel 1499 Moore, Omar Khayyam 23 Moore, R. Laurence 282 Moreland, J.P. 1368 Morey, Robert A. 1406 Morris, Bud 1557 Morris, J.D. 862 Morris, Robert L. 862, 931, 932 Morse, James Johnson 796 Moses, Wilham Stainton ("M.A. Oxon") 418-420,504,797 Moss, Thelma 798 Mullins,MarkR. 1284 Munakata, Iwao 1282 Munger, Charles 1407 Murphy, Gardner 799-804, 927 Murphy, Joseph M. 1179,1180 Murray, Geoffrey 1408 Murray, Gerald F. 1113,1114 Myer-Czeti, Nancy 1693 Myer-Czeti, Steven 1693 Myers, Frederic W.H. 599,723, 805-808 Nada-Yolanda, 1615 Narayan,R.K. 163 Nardo, Don 1115 Nash,J.M. 1792 Naud^, Gabriel 123 Nauert, Charles G, Jr. 124 Neher, Andrew 809 Nelson, Robert 1559,1560 Nester, Marian L. 810 Neuhaus, C 1561 Newell, Wilham H. 1286 Newhouse, Flower A. 1733 Newton, A.E. 422

208 Nichols, Forbes 1805 Nichols, TLA. 285 Nickell, Joe 590,812,813, 1734 Nickles,L. 1500 Nilsson, Martin P. 67,68 Nisbet, L. 1694 Noble, Marty 1747 Norbeck, Edward 24 Northage, Ivy 814 Northrop, L.W. 1735 Northrop, Suzanne 1793 Norton, Charles Ehot 815 Noss, John B. 25 Nunez, Luis M. 1181 O'DonneU, Elliot 423 Oesterreich, T.K. 1116 01asky,M. 1411 Olcott, Henry Steele 817 Ohphant, Alice 425 Ohphant, Laurence 424,425 Ometrics 165 0'Nedl, Terry 1503 0'Nedl, Tom 816 Oost, S.I. 69 Oppenheimer, Janet 505 Osborn, Arthur Walter 818 Osis,Karlis 819 Oteri, Laura 928 Overmeyer, Daniel L. 1235 Owen,A.R.G. 820,974-976 Owen, Iris M. 821-823 Owen, James J. 824 Owen, Mary A. 1164 Owen, Robert Dale 288-290, 427,428 Palmer, Spencer J. 1325 Palymer,C.T. 31 Pancoe, Joan 1591 Paper, Jordan D. 1236 Pankratz, Loren 1502

Author Index Parisen, Maria 1737 Park, George K. 26 Parke, AL. 1283 Parke, Herbert W. 70-76 Parker, Edward H. 1237 Parker, Katherine H. 506 Parrotti,I. 826 Paton, Jill Walsh 1738 Patterson, Tom 827 Paulin, Barbara 1592 Paull, Herbert G. 363 Peabody, A.P. 291 Pearce-Higgins, J.D. 1441 PearsaU, Ronald 292 Peebles, Edwin 1795 Peebles, James M. 293, 339,429433 Pelton, Robert W. 1117-1119 Pement,Eric 1412 Penelhum, Terence 1504,1505 Pennick, Nigel 166 Pennoyer, F. Douglas 1435 Pentecost, Martin 57 Pentill, Richard L. 1416 Perez y Mena, Andres I. 1187, 1194 Permutt, Cyril 828 Perovsky-Petrovna-Solovovo, Count 551 Perry, John 1413 Peterson, Terrence 1023,1024 Peterson-Lowry, Sheda 1593 Phelps, Austin 1414 Phelps, Waham Lyon 507 Philhps, D.Z. 1506 Philhps, Earl H. 1328 Philhps, Osborne 1063 Philhps, Phdip 830 Plullips, S. 830 Pidgeon,C.F. 696 Pieper, Josef 1507 Pierce, Maton 1675 Pike, James A. 1442 Pitt-Keithley, Fiona 77

Author Index Plant, Ruth 1796 Playfair, Guy Lyon 832,833, 977, 978 Plunkett, Jean 1326 Podmore, Frank 294-298,723, 834 ,835, 979 Poer, Dolores D. 1797 Pollak-Eltz, Angelina 1120 Porter, James 1415 Porter, Wilham Badey 836 Post, Eric 837 Potter, D.S. 78 Pratt, J. Gaither 838,991,992, 1778 Preece, Harold 1121 Pressel, Esther 1195 Price, Harry 839-845,894, 981 Price, Richard 1122 Prince, Raymond 914,1123, 1124 Prince, Walter Franklin 846849 Pringle-Pattison, AS. 1508 Probert, Mark 1617 Pronzini,Bai 1150 Proskauer, Juhen 1509,1510 Puckett,NewbellN. 1165 PuUing,Pat 1417 Putnam, AUen 299, 854,434, 435 Radin, Paul 28 Ramer, Andrew 1739 Ramsey, Wdham 1418 Ramtha 1618-1621 Randall, John Herman 1511 Randall, Nevdle 509 Randi, James 1562-1566 Randies, Jenny 855 Raphael, Phyllis 905 Raskin, Edith 300 Raskin, Joseph 300 Ratsey, Iris W. 856

209 Raudive, Konstantin 1025 Raue,C.G. 857 Rauport, John G.F. 301 Rawchflfe,D.H. 858-860 Read,Carveth 125 Read, Ralph W. 1534 Reed, Graham 860,1513 Regardie, Israel 126 Rehn, Issac 436 Reichelt,KarlL. 1238 Reichenbach, Karl von 861 Reilly,S.W. 1567 Reuter, Florizel von 863 Rhine, Louisa E. 864 Ribiero,Rene 1196 Richet, Charles 865 Richmond, Cora 302,437445 Rickard, Robert 866 Rider, Fremont 446 Rigaud, Mdo 1126 Riley,F.J. 1026 Rinn, Joseph Francis 867 Riva, Anna 1127 Riva,Pam 1798 Rivers, Wilham H.R. 29 Robb, Stewart 868 Robbins, Anne Manning 869 Robbins, Rossell Hope 304 Robbins, Shawn 1675 Roberts, Bechofer 1514 Roberts, Jane 1622-1634 Roberts, Jonathan M. 303 Roberts, Kenneth L. 1567 Roberts, Marjorie 1515 Robertson, N. 79 Robinson, Charles Edson 305 Robinson, Wilham E. 820 Rodegast, Pat 1635,1636 RoeUinger, Francis X. 871 Rogers, E.C. 872 Rogler,L.H. 1197 Rogo, D. Scott 552, 873-875, 982-985,1027,1568, 1676

210 Rohde, Edwin 80 RoU, Wilham G. 862,876,877, 986-992 Romanowski, Patricia 1671,1672 Ronner,John 1740,1741 Roop, Connie 993 Roop, Peter 993 Rose, Donald 533 Rosellenar, Kenneth 1799 Rosen, M. 1800 Rudley, Stephen 1697 Rush,J.H. 994 RusseU, Jeffrey Burton 127 Ryerson, Kevin 1801 Ryle,J. 1802 Ryzl,Mdan 878,879 Sadler, Wilham S. 880,881 Sage,M. 882 Salter,Walter H. 883-886 Saltmarsh, H.F. 887,888 Sampson, G.W. 889 Samuels, Mfte 1803 Sandys, Cynthia HiU 1804 Santiago, Miguel F. 1182 Sargent, Epes 447-450, 889 Scalara, S. 1128 Schacter, A. 82 Scheidler, Gertrude R. 798 Schibh,A. 82 Schmolling, Paul 998 Scholfield, M. 84 Schueler, Betty 172-174 Schueler, Gerald 169-174 Schumaker, J.F. 1467 Schumaker, Wayne 128 Scott, Walter 111 A Searcher After Truth 308 Seely,PaulH. 1419 Seiss,J.A. 1420 Seleneichton 175, 176 Seligman, Kurt 129 Seymour, I. 177 Shaible, Kalyn 1577

Author Index Shambaugh, Cynthia 1167 Shannon, Fred 995 Shapin, Betty 825 Shelton, Vaughn 1805 Shephard, A.P. 893 Sherman, Harold 1806,1807 Shyrock,S.K. 1219 Sidgwick, Eleanor MB. 829, 895 Sigstedt, Cyriel S. 553 Simon 164 Simon, Ulrich 1421 Simpson, George E. 1129-1143, 1198 Singer, Bany 891,1518,1519 Sitwell, SachevereU 996 Smart, Ninian 30 Smith, Alson J. 896 Smith, Charles R. 1422 Smith, Charlotte FeU 178 Smith, D. Howard 1240 Smith, Matthew 930 Smith, Robert J. 1285 Smith, Susy 1028,1423,1808, 1809 Smith, T. Stratton 1192 Smith, W. Whately 897 Smyth, Frank 997 SoUors,W. 309 Somerlott, Robert 1810 Sommer, Deborah 1209 Sosumu, Shirazono 1284 Spalding, John Howard 554 Spalding, Thomas A. 130 Sparrow, M.H. 823 Spencer, Barbara 1637 Spicer, Henry 310 Stander, Philip 998 Stanton, Judith 1635,1636 Stark, E. 1521 Stead, Wilham T. 512-514 Steadman,LB. 31 Steiger, Brad 999, 1677, 1742 Steiger, Sherry Hanson 1677,

Author Index 1742 Stern, Gordon 901 Stein, Stephen J. 318 Steiner, Rudolf 1743 Stenger, Victor J. 902 Stenman, Roy 515 Stern, Henry L. 1812 Stevens, CM. 105 Stevens, Jose 1638 Stevens-Arroyo, Anthony M. 1187 Stevenson, Ian 1000 Stewart, Don 1402, 1403 Stewart, R. 86 Stobart, Mable Annie (Boulton) 319 Stocker, R. Dimsdale 451 Stoddard, Jane T. 320 Stoller,Paul 1144,1145 Stowe, Harriet Beecher 452 Strathmann, Ernest A. 179 Strauss, Lehman 1427 Stroh, Alfred H. 555 Stuart, K. 1241 Suematso, Ryotoro 1287 Sulhvan, Edeen 1813 Sumrall, Lester 1428 Suster, Gerald 154 Sutherland, Theodore 453 Swain, B.M. 1814 Swank, Scott Trego 323 Swanson, Guy A. 32 Swanson, Paul L. 1284 Swedenborg, Emanuel 556569 Synnestvedt, Sig 570 Tabori, Paul 903-905,1698, 1699, 1815 Taft,Edna 1146 Tait, Hugh 180 TaUant, Robert 1166 Tanner, Amy E. 454 Tanner, Don 1569

211 Tart, Charles 1001,1002 Taylor, John 1522 Taylor, Leda S. 333 Taylor, RX. 1243 Taylor, Sarah E.L. 249 Taylor, Terry Lynn 1744-1748 Taylor, Waiiam George Langworthy 324 Teiser, S.F. 1244 Tenhaeff, Wahelm Heinrich Carl 571 Thatcher, G.A. 1003 Thayer,WaiiamM. 1429 Theobald, FJ. 455,456 Theobald, Morrell 516 Thoby-Marcelin, Phihppe 1147 Thomas, C. Drayton 906-908 Thomas, Fred W. 1430 Thomas, John Frederick 909 Thomas, Keith 131 Thompson, Laurence G. 1245, 1246 1253 Thompson, Robert F. 1200 Thomson, Mary 1816 Thomson, Mortimer 325 Thorndike, Lynn 132-134 Thouless, Robert H. 910,911 Thurston, Herbert 912,1004 Tiemeyer, T.N. 1443 Tietze, Thomas R. 913 Toksvig, Signe 572 Tremaine, Kit 1639 Trethewy,A.W. 517 Trobridge, George 573 Troland, Leonard T. 915 Truesdell,JohnW. 327 Truth-Seeker 1578 Truzzi, MarceUo 1689 Tucker, Cyril 916 Turner, Kenneth Weston 1613 Turney, Frank 518 Turney, Vincent N. 519 Tutde, Hudson 328,339,457-

212 461 TweddeU, Margaret F. 1817 Twigg, Ena 520 Two Listeners 1640 Tyler, Kelsey 1749 Tylor, Edward 33 TyrreU, G.N.A. 917 Tyson, Donald 181-183 UnderhiU, Anne Leah (Fox) 329,330 Unger,MerriUF. 1431 Uphoflf,Maiy 1029 Uphofif, Walter 1029 Van Dusen, WUson M. 574 Van Over, Raymond 928 Van Why, Josephs. 331 Vasiliev,L.L. 918 Vaughn, Alan 1148,1595 Vayne, Julian 1149 Vaz,Mark 1679 Vice, Diana 521 Vinci, Leo 185 Wafer, James W. 1201 Waggoner, J.S. 1432 Wagner, C. Peter 1435 Waite, Arthur E. 186 Waley, Arthur 1247 Walker, Daniel P. 187 Walker, Sheaa S. WaUace, Alfred Russel 522, 919,920 Walkk,Mark 1596 Wallis, WUson D. 34 Walsh, G.F. 1467 Walsh, James J. 1523 Walters, J. Donald 1597 Ward, Artemas (Charles Farrar Browne) 332 Ward, Colleen A. 1444 Ward, Theodora 1750 Wanidorfer,A. 1005

Author Index Warnke, Marvin D. 1030 Warwick-Smith, Simon 1638 Watson, Samuel 462 Wayne,Phd 1151,1152 Webber, Marilyn 1751 Webber, Wilham D. 1751 Weiss, Jann 1642 Welch, Wilham A. 1031 Weldon, John 1335,1336, 1434 WeUer, Robert P. 1248 West,D.J. 923 West,ML. 87 Westen, Robin 1598 Weston, Victoria 1680 Whelpley, Theresa A. 1433 Whitby, Christopher 188 White, Anna 333 White, Anne 135 White, G. Stanley 1441 White, Nelson H. 135 White, Stewart Edward 463-465, 924 Whitehead, John 575 Whittier, John Greenleaf 334, 335 Whitton, J. 925, 926,1006 Wieger,LSean 1249 Wier, Dennis R. 1153 WUburn,Gaiy 1524 WUcox, Tamara 1700 Wilkie, James H.P. 1681 Wilhams, J.J. 1154 WUhams,M. 1007 Williamson, M.J. 336 Willis, H.A. 1008 WUlson,Beckles 1525 Wilson, Clifford 1434 WUson, Colin 1009,1701 Wilson, J.A. 10 WUson, John B. 337 WUson, Paul D. 929 WUson, Peter L. 1752 Windsor, Patricia 1579

Author Index Wiseman, Richard 930, 931 Wisman, Jeff 930 Woelfl, Genevieve 933 Woog, Adam 1010 WormeU, Donald E.W. 76 Worring, Raymond W. 1686 Wright, Alfred A. 466 Wulfmg, Sulamith 1753 Wundt, Wilhehn 576 Wylhe, Timothy 1754 Wyndham, Horace 523 X, Dr. 1570 Yanagita, Kunio 1288 Yang, Ch-ing-K'un 1250 Yang,Y.C. 1251 Yarbro, Chelsea Quinn 16431645 Yeager,J.A. 338 Yeamble,W.H. 189 Yeterian, Dixie 1702 Young, Frank R. 190 Young, Meredith Lady 1646, 1647

213 Young, Morris N. 1545 Young, S. 1599 Yu, David C. 1252 Yu,Evi-Young 1328 Zalewski,Pat 191 Zancig, Julius 524 Zanjani,S.S. 340 Zaretsky, Irving 1167 Zollner, Johann Karl Friedrich 934 ZoUschan, G.K. 1467 Zolotow, Maurice 1526 Zorab,G.A.M. 525,1011, 1012 Zuesse, E.M. 1155 Zuromski, Paul 1682 Zusne, Leonard 935

About the Author JOEL BJORLING is a specialist in the field of new and alternative religions. He is author of The Baha yi Faith: A Historical Bibliography (1985), The Churches of God, Seventh Day: A Bibliography (1987), Channeling: A Bibliographic Exploration (1992), and Reincarnation: A Bibliography (1996).