Mediums and Channelers
Mediums and Channelers
The idea that humans survive physical death, that some part of the human being is immortal, profoundly affects the lives of those who harbor such a belief. While Christianity, Islam, Judaism, and many other religions promise their followers some form of a life after death, many thousands of men and women feel that they have proof of a life beyond the grave based on the evidence of survival that manifests through spirit mediums.
Some psychical researchers maintain that the principal difference between a psychic-sensitive and a trance medium is that the psychic attributes his or her talents to some manifestations of extrasensory ability, such as clairvoyance, precognition, or telepathy, whereas the medium credits his or her abilities to the interaction with spirits.
Mediums most often relay messages from the other side through the agency of a spirit control or spirit guide, an entity who claims to have lived on Earth and acquired certain skills, knowledge, and wisdom before its own physical death. The concept of a spirit guide dates back to antiquity, and serious scholars and researchers have been asking the same question for hundreds of years: Is this alleged entity, who claims to speak through the medium, really a spirit, or is it the voice of the medium's subconscious?
Some mediums would probably concede that the action of the subjective mind is not entirely eliminated during trance and the arrival of the spirit control, but from their viewpoint their subconscious is taken over by the guide. An aspect of mediumistic phenomena on which both psychical researchers and mediums will be likely to agree is that there is an intelligence that directs and controls them. Another area of agreement would probably be that this intelligence is a human intelligence. Once again, the area of dispute would be whether that human intelligence issues from the living or from the dead. Interestingly, spirit communication still requires both a soul and a body—the soul of an alleged deceased human personality and the physical body of the medium.
In the 1970s, after the publication of Jane Roberts 's (1929–1984) books The Seth Material and Seth Speaks, "channeling" became a more popular name for mediumship, and it remains so to the present day. Jane Roberts received contact with an entity named Seth after undergoing a trance state while Robert Butts, her husband, recorded the thought, ideas, and concepts communicated by the spirit in notebooks. The material dictated by Seth was literate and provocative, and especially well-suited to a generation of maturing sixties' flower children and baby boomers. It wasn't long before Seth discussion groups around the United States were celebrating such concepts as the following: 1) We all create our own reality; 2) Our point of power lies in the present; and 3) We are all gods couched in "creaturehood." Nor was it long before "channelers" were emerging in large numbers throughout the country, and individuals such as Jach Pursel, Kevin Ryerson (1953– ), and J. Z. Knight (1946– ) had attained national and international celebrity status.
Perhaps in the mind of the channelers, the designation of "mediums" conjured up images of the traditional darkened seance parlors and ectoplasmic spirit guides, imagery that had become unacceptable to the modern spirit communicator, who more often relays messages from guides and master teachers in the full light of a platform setting or a television studio and seldom claims to materialize anything other than an engaging performance for the assembled audience. Then, too, just as in the 1930s when mediums were often compared to radio receiving sets for transmissions from the spirit world, it likely occurred to someone that the contemporary medium might be thought of as being similar to a human television channel, receiving thoughts and images from beyond. Whichever title is preferred by those who claim to relay messages from the spirits, the process of communication remains the same: Spirit entities occupy the physical body of the channelers or the mediums and speak through them.
Although the very idea of establishing contact with great spirit teachers from the beyond or from other dimensions of reality seemed new and exciting to the great masses of men and women in the 1970s, from the viewpoint of those individuals who research such matters it seemed only as though another cycle had once again reached its season and general public interest in spirit contact had returned. It was time again to recognize those sensitive men and women—modern-day shamans, so to speak— who were carrying on the tradition of spirit communication first set in motion in the nineteenth century by such great mediums as Daniel Dunglas Home (1833–1886), Mina "Margery" Crandon (1889–1941), Leonora E. Piper (1857–1950), and Eileen Garrett (1892–1970)—all of whom were quite likely to be completely unknown to the general public and even, perhaps, to the contemporary crop of channelers themselves. In addition to the pioneer work accomplished by such long-forgotten spirit mediums as those named above, the entire New Age Movement of the late twentieth century owes a great debt to the controversial Helena Petrovna Blavatsky (1831–1891), who was the first to popularize "channeling" wisdom from ancient teachers and masters, as well as the mystique of past lives and lost worlds.
In 1987, the ABC television network presented a miniseries based on actress Shirley MacLaine's (1934– ) book Out on a Limb (1987), which dealt with many subjects exciting to New Age enthusiasts, such as reincarnation, extraterrestrial visitation, ancient mysteries, and spirit communication. Perhaps the most captivating segments of the miniseries depicted MacLaine receiving spirit communication through channeler Kevin Ryerson. The actress and the channeler played themselves in the five-hour dramatization on prime-time television, and an international audience of millions were able to see for themselves how Tom McPherson, the 400-year-old spirit of an Irishman, spoke through Ryerson to advise MacLaine. Due to the popularity of Out on a Limb as a book and as a miniseries, channeling became a kind of craze throughout North America. The actress herself conducted a series of seminars in which she openly discussed her beliefs in past lives, UFOs, and spirit communication. Channeling and the claimed accessibility of the world beyond death achieved a peak of popularity which led to an outpouring of television programs, motion pictures, books, New Age expos, psychic fairs, and the "birth" of new channelers in a virtual cosmic population explosion. The interest in channelers and after-death communication continues to find its expression in such individuals as Sylvia Browne (1936– ), James Van Praagh (ca. 1960– ), and John Edward.
Even in this day of mass communication, Skylabs, the Internet, and increasingly sophisticated technology people are still fascinated by mediumship, channeling, and contacting the spirit world. According to J. Z. Knight (1946– ), another of Shirley MacLaine's favorite channelers, through her guide, Ramtha, believes the reason for their continued popularity is that there really aren't any mysteries left in humankind's material journey. Millions of people have reached a kind of peak in their evolution. Knight explained: "This has nothing to do with class distinction. Rich and poor, superstars and mediocrity alike feel that there must be more to life than this. The rich ask if there isn't more to life than material things. They also ask, 'Who am I?' 'Why am I doing this?' The poor ask if there isn't more to life than strife and suffering."
Knight says that Ramtha, the 35,000-year-old warrior from Lemuria who speaks through her, calls this point in people's lives the "time of fantastic realism." Ramtha also said that the human journey has reached a point when the self seeks to turn inward to self-examination. "In this age of communication and travel and the media, we have all been brought so close together," Knight said. "There really isn't much left to discover about our binary-thinking world. The next step will have to be that the analogical mind takes things into a different perspective, and we find ourselves in an 'unknown mind,' discovering what the ultimate journey is all about."
Christopher, Milbourne. Mediums, Mystics & the Occult. New York: Thomas Y. Crowell, 1975.
Klimo, Jon. Channeling: Investigations on Receiving Information from Paranormal Sources. Los Angeles: Jeremy P. Tarcher, 1987.
Maclaine, Shirley. Out on a Limb. New York: Bantam Books, 1983.
Paranormal News. http://paranormal.about.com/science/paranormal/library/blnews.htm. 1 October 2001.
Weinberg, Steven Lee, ed. Ramtha. Eastsound, Wash.: Sovereignty, Inc., 1986.
Sylvia Browne (1936– )
Spiritual advisor, trance medium, and psychic detective Sylvia Brown has proclaimed that her goals are to prove that the soul survives death, that God is a real and loving presence, and that there is a divine plan to everyone's life.
Browne is an example of the modern channel/medium who has become a media personality, thanks to her 27 years of making television and radio talk show appearances, 47 years of giving psychic readings, and 25 years of conducting paranormal research. Slowly building a reputation as a psychic-sensitive and trance channeler in California throughout the sixties, seventies, and eighties, Browne arrived upon the national scene in December of 1998 when she appeared on the Montel Williams Show to promote her biography, Adventures of a Psychic. The best-selling book was quickly followed in 1999 by The Other Side and Back: A Psychic's Guide to Our World and Beyond. These books, coupled with her appearances on Larry King Live, the Montel Williams Show, and Unsolved Mysteries, soon increased her popularity quotient to celebrity status.
Born Sylvia Shoemaker in Kansas City, Missouri, in 1936, she first gave evidence of her psychic ability at the age of five when she experienced frightening premonitions of the deaths of her two great-grandmothers just weeks before their passing. Fortunately for the sensitive child, she had her grandmother, Ada Coil, an established and respected psychic counselor and healer, to guide her and to help her to understand her paranormal talents, including the ability to communicate with those in the spirit world. Developing as a deep trance medium, Browne learned to allow her guide "Francine" to enter her body and communicate directly with people.
For many years Sylvia Browne quietly shared her insights with family and friends and became well known in the Kansas City area for her talent in helping people foresee their future. Even after moving to California in 1964, she continued assisting people on a private basis.
About 10 years after making the move to the West Coast, Browne decided that after having spent 18 years as a Catholic school-teacher, she now wished to research the paranormal and her own psychic abilities through a professionally established and legally sanctioned organization. In 1974, she incorporated the Nirvana Foundation for Psychic Research, a nonprofit organization known today as the Sylvia Browne Corporation. Soon the readings in her home with a dozen or so friends in attendance had grown to gatherings of two or three hundred people in churches and town halls. Although she was raised predominantly a Roman Catholic, she was familiar with the Jewish, Episcopalian, and Lutheran backgrounds of her extended family. In 1986, she established a church called the Society of Novus Spiritus (New Spirit), which, though based essentially upon Christian Gnostic theology rejects the concepts of sin, guilt, and retribution and is devoted to the building of a spiritual community that loves both the Father and Mother God.
While many spirit mediums reject reincarnation as contradictory to their concept of the divine program of spiritual evolution for the spirits of the deceased on the other side, Sylvia Browne accepts past lives as a central theme in her philosophy. She states that she has conducted thousands of hypnotic regressions and hundreds of trance sessions, which have convinced her that to understand the laws of karma/reincarnation is to possess one of the keys to understanding the true meaning of life. Browne is not dogmatic regarding any of her personal views, however, and she makes a point not to force her beliefs on anyone else.
There are hazards in establishing a high profile as a medium or a psychic-sensitive. Orthodox religionists condemn them as satanic; skeptics accuse them of exaggerating their claims of success; and nearly everyone charges them with being in the "spooky" business only to take money from the gullible and the grieving. In addition, various research groups often demand to conduct their own tests to decide whether or not the medium or the psychic has what they deem true paranormal abilities.
Brill's Content (2001) claimed to have examined 10 of the Montel Williams programs that featured Browne's work with the police as a "psychic detective," dealing with 35 cases. According to their analyses, in 21 the details were too vague to be verified. Of the 14 cases remaining, interviews with the law-enforcement officers involved in the investigations or family members of the victims produced comments that Browne had contributed nothing of value to the solving of the cases.
Regardless of the skeptics and the critics who seek to undermine her reputation, Sylvia Browne has counseled hundreds of men and women who will attest to the value and accuracy of her psychic readings. According to her supporters, Browne has been able to help thousands of men and women gain control of their lives, understand the deeper meaning of life, and find God in their own individual way.
Browne, Sylvia. Life on the Other Side: A Psychic's Tour of the Afterlife. New York: E. P. Dutton, 2000.
Browne, Sylvia, and Lindsay Harrison. The Other Side and Back: A Psychic's Guide to Our World and Beyond. New York: Signet, 2001.
Browne, Sylvia, and Lindsay Harrison. Past Lives, Future Healing: A Psychic Reveals the Secrets to Good Health and Great Relationships. New York: Penguin, 2001.
Florence Cook (1856–1904)
In his book Researches into the Phenomena of Spiritualism (1874), Sir William Crookes (1832–1919), the famous and respected British scientist, states that he walked with a materialized spirit form, talked with it, and took more than 40 flashlight photographs of the entity. The lively and charming spirit form was named Katie King, and she materialized through the mediumship of a teenager named Florence Cook.
When she was 15, Cook began sitting in seances with her mother in their home in Manchester, England, and she soon found that she was capable of producing writing she claimed was dictated by spirits from the other side. Her mediumship progressed rapidly, and within a short period of time, she was conducting dramatic demonstrations of spirit phenomena at meetings of the Dalston Society, a Spiritualist group. At some of these meetings the phenomena became so powerful that Cook was levitated above the heads of the sitters.
It was at this time that the teenaged medium met the spirit personality of "Katie King," who claimed to be the daughter of John King, alias Henry Owen Morgan, the infamous buccaneer. King promised to be Cook's spirit control and to produce many types of remarkable phenomena for a period of three years.
Cook was conducting her seances only at her parental home, and her father, mother, two sisters, and their household maid served as her steady circle of sitters. The teenager's reputation as a medium of remarkable talents had spread, and wealthy citizens of Manchester were offering retainers that would guarantee their attendance at her spirit circles whenever they required them.
In April of 1872, Katie King made an attempt to materialize, and she appeared only as a deathlike face between the gauze curtains of a seance cabinet. As spirit and medium strengthened their spiritual bond, King's ability to materialize became more and more advanced. Then, after a year's time, the spirit being could step out of the cabinet and show herself in full body to those who had gathered for Cook's seances. Sitters were allowed to touch her and even to photograph her.
As the spirit responded to questions concerning her life before death, she told a story of having been in the crowd that watched King Charles I of England lose his head at the chopping block in 1649. She had been but 12 then, and within a few more years, she was married. King confessed, however, to having been a violent, rather than a domestic, type; and she related with a macabre kind of eagerness how she had herself "done in" many people with her own hands before her death at the age of 23.
In a letter written February 3, 1874, Sir William Crookes described a seance in which Cook entered the spirit cabinet and slipped into trance. Moments later, Katie King emerged to say that the medium was not well enough that night to permit her to materialize to the level where she might wander very far from the cabinet. The spirit form did come a short distance amidst the sitters, but all the while they could hear the moanings and sobbings of Florence Cook.
Crookes stated that he sat in a position where he could clearly see the entranced form of Florence Cook and the materialized form of Katie King at the same time. Although he was impressed by the lifelike quality of the spirit control and by the fact that he could both see and hear Florence Cook while Katie King moved elsewhere in the seance room, the scientist was not firmly convinced by the demonstration.
At a later sitting, when Cook was feeling better, Katie King materialized for nearly two hours. Crookes reported that the charming spirit took his arm as she walked, and he found it hard to believe that his lovely companion could indeed be a visitor from beyond the grave. He asked permission to clasp King in his arms and was astonished when his request was granted.
During that same seance when he was allowed to touch the materialized spirit form, Crookes was also able to compare the features of the young medium and the spirit when King stood behind the form of the entranced Florence Cook. The medium lay in her customary black velvet dress, and the spirit form stood behind the couch in her flowing white drapery. Then, holding one of the medium's hands in one of his, Crookes knelt before the spirit and passed a lamp slowly up and down the whole figure of Katie King. Such a meticulous and brightly illumined examination thoroughly satisfied the eminent scientist that he had beheld a materialized spirit being and not "the phantasm of a disordered brain."
Crookes repeated the process three times, in each instance pausing to examine yet another aspect of either the spirit or the medium, whose psychic energy had manifested the spirit form. Later, in addition to a number of decided differences between the medium and the spirit, he listed various points of physical dissimilarities that he had observed between Florence Cook and Katie King: King was a good four and one-half inches taller than the medium. The skin of the spirit form's neck was very smooth both to touch and to sight, while Florence had a large blister on her neck that was distinctly visible and rough to the touch. Katie's ears were unpierced, while Florence habitually wore earrings. King's complexion was very fair, while Cook's was very dark. The spirit entity's fingers were much longer than the medium's, and King's face was also much larger.
For a period of over six months, Crookes studied the phenomena of Florence Cook at close hand. For as long as a week at a time, the young medium would be a guest at the Crookes's residence, constantly in the presence of some member of his family. Crookes became so familiar to the spirit that Katie King would allow him to enter the seance cabinet whenever he wished or to touch her at any time. The scientist wrote that it was a common thing for the seven or eight workers in his laboratory to view the materialized King in full glare of the electric lights.
After he had seen the spirit many times in the full light of his laboratory environment, Crookes added to the points of difference between the medium and the spirit form. In an article for a newspaper, he stated that he had the most absolute certainty that Florence Cook and the materialized entity were two separate individuals, so far as their physical bodies were concerned. There were several small blemishes on Cook's face which were absent on King's. The medium's hair was a very dark brown, whereas the spirit's hair was a rich golden auburn.
On the evening of Katie King's final appearance in the seance cabinet, she gave each of the members of the circle a farewell message and relayed a few general directions for the future well-being of Florence Cook. Crookes stated that after the spirit being had closed the curtains of the cabinet, she conversed with him for some time, then walked across the room to where the medium was lying on the floor in a state of deep trance. Stooping over her, King touched Cook and said, "Wake up, Florrie. Wake up! I must leave you now."
Crookes testified that the medium and the materialized spirit conversed with one another for several minutes, as Cook begged King to stay with her a little longer. "My work is done," King told her. "God bless you."
Sir William Crookes was outspoken in his defense of the validity of the phenomena produced by the young medium Florence Cook and her spirit control, Katie King. "Every test that I proposed [Florence Cook] agreed to," he told his scientific colleagues in the Royal Society. "She is open and straightforward in speech.…Indeed, I do not believe she could carry on a deception if she wished to try.…And to imagine that an innocent school-girl of fifteen should be able to conceive and then successfully carry out for three years so gigantic an imposture as this, and in that time should submit to any test which might be imposed upon her, should bear the strictest scrutiny, should be willing to be searched at any time, either before or after a seance, and should meet with even better success in my own house…does more violence to one's reason and common sense than to believe [Katie King] to be what she herself affirms."
The controversy over the scientist and his "pet ghost" has not been quieted to this day. One of the most common theories proposed by the detractors of the phenomena produced by Florence Cook is that Sir William Crookes fell in love with the 15-year-old medium and thereby became blinded to her trickery. Although the issue has been muddied by such charges, the experiments and reports of an illustrious scientist with the courage to bring his knowledge and training to psychic research stand as a matter of public record.
Florence Cook married Elgie Corner in 1874 and about the same time acquired a new spirit control named Marie, who followed in Katie King's ghostly footsteps by stepping out of the spirit cabinet, even singing and dancing to the delight of those clients assembled for a seance. At a sitting on January 9, 1880, during a materialization seance, Sir George Sitwell reached into the spirit cabinet and grabbed Marie. When the lights came up, the lively spirit Marie was found to be the medium Cook clad only in her corsets and petticoat and wrapped in white drapery.
Apologists for the medium argue that all of the incredible phenomena produced by Florence Cook Corner and witnessed by numerous psychical researchers, including the eminent scientist Sir William Crookes, should not be dismissed because of one incident of cheating. Skeptics counter that all of Cook's mediumistic materializations of Katie King and Marie were really dramatic impersonations for true believers in Spiritualism and that Crookes had become too infatuated with the young medium to be effectively objective.
Cook withdrew from public mediumship until 1899, when she accepted an invitation from the Sphinx Society in Berlin to sit under test conditions and demonstrate her abilities. According to many observers, the remarkable phenomena that Cook produced during those tests went a long way toward clearing her somewhat tarnished reputation.
Sir William Crookes stoutly maintained that Florence Cook had produced genuine spirit phenomena under the strictest of controls imposed upon her. When he learned of her death, he expressed his deepest sympathy for her family in a letter dated April 24, 1904, and declared that for many people their belief in an afterlife was strengthened because of the mediumship of Florence Cook.
Brandon, Ruth. The Spiritualists. New York: Alfred A. Knopf, 1983.
Fodor, Nandor. These Mysterious People. London: Rider & Co., 1935.
Mina "Margery" Stinson Crandon (1888–1941)
Mina "Margery" Stinson Crandon ranks as one of the most thoroughly investigated and controversial mediums of the twentieth century. Psychical researchers put the ever-cooperative woman in uncomfortable situations, encased her in awkward contraptions, and sometimes wound her in enough adhesive tape to make her look like a mummy. In spite of such laborious efforts to disprove the validity of her phenomena, Margery Crandon again and again materialized spirits and performed astounding feats of psychokinesis, or mind over matter.
Mina Stinson was born in Canada in 1888 and moved to Boston when she was quite young. In 1918, after an unsuccessful marriage, she became the wife of a senior Boston surgeon, Dr. Le Roi Goddard Crandon, whose family dated back to the Mayflower. They bought the house at Number 11 Lime Street on Beacon Hill, and became popular in Boston society. Crandon was a highly respected instructor at Harvard Medical School, and Mina was known as a lady with a sharp and lively wit.
In 1923, Crandon became extremely interested in psychical research, and he convinced Mina and a number of their friends to begin to explore the possibilities of contacting the dead. The group began with the customary attempts at table-tipping and spirit raps, and Crandon was astonished when it became evident that Mina was a powerful medium. After a few sessions Mina's deceased brother Walter, who had died in a train crash in 1911, announced his presence as her spirit control and within a brief period of time he began speaking through Mina and demonstrating a wide variety of spirit phenomena. Walter, speaking in down-to-earth language, often colored with profanity, stated that it was his mission to perform the process of mind over matter, rather than delivering flowery inspirational messages from the other side.
Although Mina was regularly producing dramatic phenomena, attendance to the seances were by invitation only in order to protect Crandon's standing at Harvard. Within a few months after they had begun the private seances, the Crandons submitted to the first formal investigation of Mina's mediumship under the auspices of Professor William McDougall, head of Harvard's Department of Psychology, and a committee from the university. After five months of observation, the committee declared its opinion that the spiritistic mind over matter phenomena were produced through fraudulent means.
In November of 1923, J. Malcolm Bird (1886–1964) of Scientific American magazine attended one of the Crandons' seances and was impressed with the spiritistic manifestations he witnessed. At that time, Scientific American was offering a prize of $2,500 to anyone who could provide conclusive proof that psychic phenomena truly existed, and Bird asked Mina to submit to a series of their tests. The investigating committee for the magazine included Harry Houdini (1874–1926), Hereward Carrington (1880–1958), Dr. Walter Franklin Prince (1863–1934), Dr. D. F. Comstock, Dr. William McDougall (1871–1938), and J. Malcolm Bird, secretary of the committee. To protect Mina Crandon's social standing as the wife of a prominent Boston surgeon and Harvard professor, Bird gave her the pseudonym of "Margery," which is how she shall always be remembered in the annals of psychical research.
The tests began in January 1924 under the general supervision of Crandon. The strictest of control conditions were enforced to ensure that fraud of any kind, conscious or unconscious, on the part of the medium could not go undetected. The most controversial aspect of the tests has to do with the role of the famous magician Harry Houdini in the experiments. Houdini was outspoken in his declarations that he had exposed Margery as a fraud. The medium's defenders proclaim that the greatest myth in the history of psychical research is that Houdini caught Margery cheating and exposed her. On one point there is agreement: Houdini seemed determined to expose Margery as a fake by whatever means necessary.
During one night of tests, Houdini brought an electric doorbell into the seance room and said that he would challenge the spirit to ring it for the circle. Once Margery was in a trance state, a low voice, that of Walter, the medium's deceased brother and her spirit control, bemoaned the presence of Houdini. "Still trying to get some publicity by haunting seance rooms, eh?" the spirit voice taunted the magician.
Walter then directed Malcolm Bird, secretary of the committee, to take Houdini's doorbell out of the room so that he might examine it and see what kind of trickery the magician had planned. Bird hesitated for a moment, then picked up the apparatus and left the room. When he returned a few moments later, Bird frowned in displeasure at the magician, accusing him of having placed pieces of rubber on the contact points of the bell so that it could not possibly ring. Houdini offered no defense of his actions, and he was admonished that dishonesty would do the committee no service.
The words of admonishment were scarcely out of Bird's mouth when the electric bell began to ring in vigorous spurts of clanging sound, and Walter's booming voice filled the seance room. "How does that suit you, Mr. Houdini?" the spirit control mocked.
Houdini's tricks to confuse Margery were methodically uncovered by the all-seeing spirit guide Walter, and the magician's attendance at the sessions in the medium's seance room became more and more infrequent. When the committee demanded that the magician make good his boast that he could duplicate all the effects that the medium had manifested during her seances, Houdini found that he had suddenly been called away on business.
The investigating committee from the Scientific American never seemed to exhaust their list of inventive tests by which they might challenge the abilities of the patient Margery. For one experiment, the medium allowed herself to be encased in a wooden compartment which would permit only her arms and legs to protrude. With her limbs grasped firmly by the researchers, Margery was still able to ring bells, snuff out candles, and set in motion rocking chairs on the opposite side of the room.
In order to better investigate the spirit voices that seemed to be under Margery's control, the committee carefully measured an amount of colored water that would easily fill her mouth. With her mouth full of the colored water, the voices of Walter and other entities were still able to speak freely and to answer all questions put to them. After the experiment's completion, the water was removed from the medium's mouth and remeasured. The color remained the same and the amount of water withdrawn varied not more than a teaspoonful.
The water test had not adequately impressed all the investigators, however, so they devised a balloon which could be placed in the medium's mouth and inflated while the seance was in progress. Once again, the voices were able to engage in free discourse, even though Margery's larynx was completely blocked off. A number of the spirit voices expressed their scorn with the feeble attempts that the investigators were making in an attempt to mute them.
Although Margery was always remarkably patient and good-humored regarding the tests that the committee devised, there were some overeager members among the researchers who did not return her good will. Before the research seances had begun, each of the investigators had signed an affidavit stating that none of them would touch the ectoplasm that streamed forth from the medium's body, but on one occasion, a committee member seized the substance as it moved over his wrist. Margery emitted a terrible shriek of pain, and later she became ill and hemorraged for several days. Another time when she was in deep trance, a researcher drove a thick needle into her flesh. Although the medium did not flinch while entranced, she suffered greatly from the wound when she awakened. On still another occasion, Margery was badly burned by corrosive chemicals which a zealous investigator had designed for an experiment.
After six weeks of tests, the committee remained undecided as to the validity of the phenomena produced by Margery, but an enthusiastic J. Malcolm Bird began writing positive articles concerning the authenticity of the medium's abilities. When it seemed apparent that there was no general consensus accepting or rejecting Margery's mediumship as providing proof of survival, Houdini became furious, fearing that they were about to hand over the prize money of $2,500 to the Crandons. Because of his open and much publicized skepticism of spirit mediums and Spiritualists, Houdini felt that his very reputation as a master magician was being challenged and insulted, so he wrote his own report, Houdini Exposes the Tricks Used by the Boston Medium Margery, and had it published as a booklet in 1924. As should be obvious from the title, Houdini presented his own explanations of how each of the phenomena manifested by Margery had been accomplished through trickery. The angry magician even went so far as to accuse two of his fellow committee members, Hereward Carrington and J. Malcolm Bird, of having assisted Margery in perpetrating her fraudulent mediumship.
In spite of crude and careless acts on the part of certain members of the committee throughout the grueling tests, Margery Crandon retained her goodwill toward the persistent investigators and produced a remarkable variety of phenomena, ranging from breezes, raps, spirit writing in several languages, independent voice manifestations, apports, and the imprint of spirit fingerprints in paraffin. Many members of the committee made public declarations that Margery Crandon had control of forces beyond the present knowledge of twentieth-century science. Hereward Carrington went on record as stating that after attending more than 40 sittings with Margery he had arrived at the "…definite conclusion that genuine supernormal would frequently occur. Many of the observed manifestations might well have been produced fraudulently…however, there remains a number of instances when phenomena were produced and observed under practically perfect control."
Unfortunately for Margery and her many friends and supporters, it was discovered that a fingerprint that had been allegedly left in wax by Walter was found to be that of a Boston dentist, Dr. Frederick Caldwell, who admitted that he had given Margery a bit of wax in which his own print had been pressed. One such exposure of fraud could not prove that all of Margery's spirit phenomena had been produced as products of clever deception, as Houdini had declared, but the falsification of her spirit control's fingerprint caused the majority of researchers who had examined and tested her mediumship to decide that perhaps she had, after all, been too good to be true.
Mina Crandon herself remains a mystery. The most famous medium of the 1920s has become a martyr in the minds of Spiritualists, a courageous woman who submitted to test after complex test for the sake of demonstrating the truth of survival after death. For psychical researchers, she stands as a classic example of a talented medium who, though capable of occasionally producing genuine phenomena, from time to time resorted to trickery. For the skeptics, she is simply another clever fraud who deceived the gullible until she was exposed by the harsh light of scientific investigation.
Mina Stinson Crandon died in her sleep on November 1, 1941. Although she was said to have spent her final years unhappy and disillusioned, tending to her husband during a long convalescence, then succumbing herself to illness, her supporters never ceased to remind her that her fame as a medium was known throughout the world.
Fodor, Nandor. These Mysterious People. London: Rider & Co., 1935.
Steiger, Brad. Voices from Beyond: Do They Prove Survival? New York: Award Books; London: Tandem Books, 1968.
Tietze, Thomas R. Margery. New York: Harper & Row, 1973.
John Edward is an internationally acclaimed psychic medium. At the age of 31, he has attained the ability to touch the deepest aspects of the human spirit: longing and curiosity.
The debut of his highly rated cable TV show, Crossing Over with John Edward, on the Sci Fi Channel, went from a large audience of 275,000 households to more than 614,000 households within a year and was moved from late-night to prime-time, five days a week. His overwhelming popularity bought him syndication and a network spot on CBS.
Born and raised John MaGee Jr. in Long Island, New York, to a father who was a policeman, Edward remembers exhibiting at a very young age an uncanny ability to "know" family history and events that took place before he was even born.
It wasn't, however, until Edward had a reading with Lydia Clar, a famed psychic from New Jersey, that he embarked on developing his abilities. At age fifteen, it was Clar who made him aware that his psychic abilities were extraordinary and should be used to help and assist others. Before his reading with her, despite being somewhat aware of his childhood abilities, Edward said he was actually quite skeptical. He did not believe Clar when she said his destiny was to be a medium.
Attributing the nourishing environment and acceptance of his family to "psychic phenomena," Edward found it easy to flourish and eventually fine tune his gifts. Graduating from college with a degree in public administration and health care administration, he was able to maintain a management position in a health care facility in the Northeast, while continuing his research in the field of parapsychology. He also made time for lecturing, teaching, writing, and doing readings for others, until the demand for his time and ability grew to such a point that he decided to devote himself exclusively to "speaking to the dead."
In a June 18, 1998, interview with Larry King on Larry King Live, Edward explained:
Basically, I act as a bridge, I go between the physical world and the non-physical world. And what I do— I'm somewhat of a waiter—I go to the other side, not literally go there, but I go to the other side and get information and I bring it out and I serve my client the information and hope that they understand it.
Elaborating on "how" the energy comes from the "other side," Edward says it comes in different ways: "clairvoyance" (clear-seeing), "clairaudience" (clear-hearing), "clairsentience" (clear-sensing), "clairalience" (clear-smelling), and "clairhambience" (clear-tasting). Then it is up to him to interpret what is being communicated through these various senses, or what the loved ones on the other side are trying to communicate.
Detractors such as James Randi, a.k.a. "Amazing Randi" (of the James Randi Educational Foundation in Fort Lauderdale, Florida), say that Edward does nothing more than do "cold readings"—using the same technique that has been long used by magicians to entertain and mediums. The technique involves posing a series of questions and suggestions, each shaped by the subject's previous response. For example, a generic statement might be uttered, such as, "I sense a father-figure here," and when that gets a response, adding something like, "I'm getting that his death resulted from a problem in his chest" (which Randi says can be anything from a heart attack to emphysema to lung cancer). If the subjects answers "no," then the response is normally, "Well, I'll get back to that.…"
Others say Edward's show benefits from the use of "creative editing." They argue that many of the "misses" are left out of the final airing and the successes "enhanced." Some even suggest that a lot of information comes from detailed questionnaires filled out by the audience members, who go through a stringent selection process before being accepted on the set.
The skeptics haven't deterred the vast numbers of people who feel that John Edward has helped them deal with loss, grief, and closure, and given them the ability to move on with their lives. Edward's book One Last Time, released in November 1999, hit number one on the L.A. Times' best-seller list. Edward has also been featured in the HBO documentary Life Afterlife and appeared not only on Larry King Live, but on Leeza, Roseanne, Maury, Sally, Entertainment Tonight, The Crier Report, and Charles Grodin —among others.
about john edward.
http://www.johnedward.net/aboutjohn.htm. 15 october 2001.
"can the living talk to the dead? psychics say they connect with the spirit world, but skeptics respond: 'prove it.'" usa today. http://www.usatoday.com/usatonline/20010620/3415680s.htm. 18 october 2001.
edward, john. "after death communication." the psychic reader, june 1999. http://www.berkeley psychic.com/reader/archive/june99/afterdeath communication.html. 18 october 2001.
entertainment weekly. http://www.ew.com/ew/article/commentary/0,6115,104073~3~0~scifispsychic talk,00.html 28 march 2001.
leon jaroff. "talking to the dead." time magazine, vol. 157, no. 9: (march 5, 2001).
Arthur Augustus Ford (1896–1971)
In his autobiography written in collaboration with Marguerite Harmon Bro, the highly respected medium Arthur Ford, an ordained minister of the Disciples of Christ Church, explained the working relationship that he enjoyed with his spirit guide, Fletcher. When Ford wished to enter trance, he would lie down on a couch or lean back in a comfortable chair and breathe slowly and rhythmically until he felt an in-drawing of energy at the solar plexus. Then he focused his attention on Fletcher's face, as he had come to know it, until gradually he felt as if his guide's face had pressed into his own "at which instant there is a sense of shock," as if he were fainting or "passing out." At this point, Ford says, he loses consciousness—and when he awakens at the completion of a seance, it is as if he has had a "good nap."
Born into a Southern Baptist family on January 8, 1896, in Titusville, Florida, young Arthur had no real psychic experiences as a child, other than the occasional instances when he seemed to know what people were about to say. He was drawn to the religion, but he annoyed the local clergy with his persistence in asking questions about church doctrines, especially those concerning life after death. Although he was excommunicated from the Baptist church at the age of 16, in 1917 Ford entered Transylvania College in Lexington, Kentucky on a scholarship, with the intention of becoming a minister. His education was interrupted when the United States entered the First World War that same year, and Ford joined the army in 1918.
Ford advanced to the rank of second lieutenant, but he was not among the doughboys who served in the trenches overseas. Although he never saw action in Europe (the war ended soon after he enlisted), Ford observed firsthand the ravages of the terrible influenza epidemic as it struck the army camps. He began to have visions concerning those who would die of influenza, and at the same time, he heard the names of the soldiers who would be killed in action in Europe. For several frightening months, Ford thought that he was going insane. It was not until he had returned to his studies at Transylvania College that Dr. Elmer Snoddy, a psychology professor, suggested that Ford might be experiencing some kind of extrasensory phenomena, rather than insanity.
In 1922, Ford married Sallie Stewart and was ordained a minister of the Disciples of Christ Church in Barbourville, Kentucky. He began to gain immediate attention as a powerful presence in the pulpit, but his developing mediumistic abilities were creating an increasing amount of friction with his conventional ministry and his personal relationships. After five years of marriage, he divorced his wife and left the church to begin lecturing about life after death. It was not long before his lecture appearances included his entering self-induced states of trance and relaying messages from the spirit world to members of his audiences. Ford's spiritistic talents were rather spontaneous and undisciplined, however, until he made the acquaintance of the great Hindu Yogi Paramhansa Yogananda (1893–1952), who taught him how to achieve a Yogic trance state and establish control of his burgeoning psychic abilities.
In 1924, Ford encountered another important influence in his life, the entity Fletcher, who would become his spirit control. In this particular instance, it was more a matter of reacquaintance, for Fletcher was a boyhood friend of Ford's who had been killed in action in Europe during World War I. With the advent of Fletcher as his spirit guide, Ford began a lifepath that would soon lead to world fame. In the late 1920s, Ford established the First Spiritualist Church of New York, the first of numerous churches and spiritual organizations that he would found or lead. Such luminaries as Sir Arthur Conan Doyle (1859–1930) called him one of the most amazing mental mediums of all times.
In 1929, Ford received a message that he believed to have originated from the spirit of the late master magician Harry Houdini (1874–1926) and conveyed it to Mrs. Houdini's attention. Immediately a storm of fierce arguments pro and con erupted in the media. It was well known that before his death Houdini had left a coded message with his wife that he would attempt to send her from beyond the grave to prove life after death. Some feature writers championed the authenticity of Ford's relayed after-death communication from Houdini, while others quoted his widow as saying that the message was not correct.
On February 9, 1929, however, according to Ford's supporters, Beatrice (Bess) Houdini wrote the medium to state with finality: "Regardless of any statement made to the contrary: I wish to declare that the message, in its entirety, and in the agreed upon sequence, given to me by Arthur Ford, is the correct message prearranged between Mr. Houdini and myself."
Eventually it came to be widely known that the various words in the Houdini code spelled out the secret message: "Rosabelle, believe." Ford's detractors argued that there was nothing paranormal involved in the medium's providing the secret message to Mrs. Houdini. Houdini's spirit had not whispered the words to Ford, they insisted. Rather, Ford had carefully studied an interview that Bess Houdini had given the year before in which she had inadvertently revealed the code to several reporters when she explained that the message her late husband would pass on from the world beyond was based on their old vaudeville mind-reading routine that used a secret spelling code.
Arthur Ford was at the center of another great afterlife controversy when Fletcher brought forth Bishop James A. Pike's son James A. Pike, Jr., who had committed suicide in February 1966, at the age of 22, as well as other communicating entities during a seance on September 3, 1967. This particular seance, which took place in Toronto, Ontario, was unique in that it was not limited to a drape-darkened room, but was taped and televised on CTV, the private Canadian television network. Allen Spraggett, the religion editor of the Toronto Star and a former pastor of the United Church of Canada, arranged the seance and later told the Associated Press that he believed that during the seance there had been strong evidence for communication with the dead or of extrasensory perception at the least.
At the beginning of the seance, Ford placed a dark handkerchief over his eyes, commenting that it was easier to go into trance if he did not have light, and the bright lights of the television studio would make the reception of the trance state that much more difficult. Once he had attained the trance state, Fletcher soon made an appearance. Fletcher said that he had two people eager to speak. The first communicating entity was that of a young man who had been mentally disturbed and confused before he departed. He revealed himself as James A. Pike, Jr. He said how happy he was to speak with his father. Next Fletcher brought forward George Zobrisky, a lawyer who had taught history at Virginia Theological Seminary. Zobrisky said that he had more or less shaped Bishop Pike's thinking, a point which the clergyman readily conceded. Louis Pitt then sent greetings to the bishop, who recognized Pitt as having been acting chaplain at Columbia University before Pike had become chairman of the Department of Religion.
Fletcher next described an "old gentleman," who, after some discussion, Bishop Pike recognized as Donald McKinnon, a man who had been the principal influence on his thinking at Cambridge. The last spirit to come forward told Fletcher that he had called himself an "ecclesiastical panhandler" in life. Bishop Pike appeared to know at once what man had carried such a humorous self-described title. Allen Spragget, serving as moderator, asked Fletcher for a precise name. "Oh," said the spirit control, "something like Black. Carl. Black. Block."
"Carl Block," Bishop Pike agreed, "the fourth bishop of California, my predecessor." Then addressing the spirit directly, Bishop Pike said, "I admired and respected you, and yet I hoped you weren't feeling too badly about some changes."
Speaking through Fletcher, Bishop Block told his successor that he had done a "magnificent job" and that he had "magnificent work yet to do."
Bishop Pike said later that he did not see how any research done by Arthur Ford could have developed such intimate details about his life and such facts about the roles that certain individuals had played in shaping his thinking. He felt that the details had been "quite cumulative…not just bits and pieces, an assortment of facts." Bishop Pike stated that the information provided through Fletcher had formed a pattern. "Also, the persons who purportedly communicated had one thing in common—they were in varying ways connected with the development of my thought. They knew me at particularly significant times in my life, turning-points."
In many ways, the life of Arthur Ford was quite tragic. In 1930, a truck went out of control and struck the car in which he was driving with his sister and another woman as passengers. The two women were killed outright, and he suffered serious internal injuries, a broken jaw, and crushed ribs. During his long hospitalization, he became addicted to morphine and attempted to free himself of the resultant insomnia by drinking heavily. While at the height of his popularity, he was also an alcoholic, suffering blackouts and failing to appear for scheduled demonstrations.
In 1938, Ford married an English widow, Valerie McKeown, whom he had met while on tour, but in spite of their initial happiness together, his bouts with alcoholism doomed the marriage from the beginning. His public displays of drunkenness had become so humiliating that his faithful spirit control, Fletcher, threatened to leave Ford unless he began to exercise some degree of self-control. Ford continued to drink and Fletcher left the medium. Soon thereafter, Ford entered a deep depression and suffered a complete physical breakdown.
The Twelve-Step Program of Alcoholics Anonymous managed to help Ford attain a level of control over his drinking problem, though he was never able to give up alcohol completely. In the 1950s, Fletcher returned as his spirit control, and Ford began once again to provide demonstrations of afterlife communications that many individuals found provided proof of survival of the spirit after death. Among Ford's many positive accomplishments during this period of revival was his participation in the founding of Spiritual Frontiers Fellowship in 1956. Arthur Ford spent the final years of his life in Miami, Florida, where he died of cardiac arrest on January 4, 1971.
ford, arthur (as told to jerome ellison). the life beyond death. new york: g. p. putnam's sons, 1971.
ford, arthur, with marguerite harmon bro. nothing so strange: the autobiography of arthur ford. new york: harper & brothers, 1958.
spraggett, allen. arthur ford: the man who talked with the dead. new york: new american library, 1973.
steiger, brad. the world beyond death. norfolk, va.: donning, 1982.
tribbe, frank c., ed. an arthur ford anthology. nevada city, calif.: blue dolphin, 1999.
Eileen Garrett (1893–1970)
Eileen Garrett, who became one of the most respected mediums of the twentieth century, continued to study the phenomena of her mediumship throughout her long career, and she consistently questioned the source of the power that guided her for so many years.
Both of her parents committed suicide shortly after her birth in 1893 in Beauparc, County Meath, Ireland, and she was adopted by an aunt and uncle. Garrett had what many researchers recognize as a typical medium's childhood: She was ill a great deal, suffered many family tragedies at a young age, and began to experience visions and to see "people" who weren't there. Little Eileen had imaginary playmates, saw various forms of light and energy around people and animals, and became aware at an early age that life did not end with physical death when she saw a kind of grayish smoke rising up from the bodies of pets after they died.
Garrett was plagued by tuberculosis and other respiratory illnesses throughout her childhood, and when she was 15 she left Ireland for the milder climate of England. She lived there with relatives for only a short time when an older gentleman named Clive began to call on her. After a courtship of a few months, she married him, and during the course of their brief marriage, she bore him three sons, all of whom died at young ages. She eventually gave birth to a daughter, Eileen, and succumbed once again to ill health. By the time she had recovered, the marriage had ended in divorce.
During World War I, Garrett opened a hostel for convalescent soldiers. While she was caring for the wounded men, she attracted the attention of a young officer who asked her to marry him. Although she had a premonition that their life together would be very short, she agreed to a marriage just before he left for the front. Within a brief period of time apart, she had a vision of his dying, and two days later she received word that he was missing in action. Shortly thereafter, she was notified that he had been killed in Ypres. She was recuperating from yet another illness when she met a young man whom she married one month before the armistice in 1918—in spite of the fact that her intuitive abilities informed her that this union would not become any more permanent than her previous states of matrimony.
Eileen Garrett did not learn that she was a trance medium until shortly after the armistice in November, when she accidentally fell asleep at a public meeting in London and the spirits of deceased relatives of the men and women seated around her began to speak through her. One gentleman present was familiar with the phenomenon of mediumship, and he explained to the young woman what had happened to her. He went on to say that he had communicated with an Asian spirit named Uvani that had manifested through her while she was entranced, and the entity had informed him that henceforth he would serve as Eileen Garrett's guide and spirit control. Uvani had declared that together they would do serious work to prove the validity of the survival of the human spirit after physical death.
At first Garrett was horrified at the prospect of a spirit sharing her subconscious and eavesdropping on her private thoughts and her private life. For weeks she slept with the light burning in her bedroom, fearful that Uvani might put in a materialized appearance. Such stress contributed to another bout of illness, and her developing mediumship contributed to the breakup of her third marriage. Until she sought advice from James Hewat McKenzie (1869–1929), founder of the British College of Psychic Science, she was troubled by fear of the unknown and doubts about her sanity. Under the guidance of McKenzie and his wife, Barbara, Garrett was assured that her spirit guide would not be at all interested in her daily life and that his whole purpose was based on a sincere wish to be of service to humanity. Garrett concentrated on developing her mediumship and studied with the college until McKenzie's death in 1929.
Although she had another of her premonitions concerning the transient nature of her role as wife in the state of marriage, Garrett had fallen in love and planned to be married for a fourth time. As strange as it might seem, both Garrett and her fiance became ill on the same day. She barely survived a mastoid operation, and he died of pneumonia. Confused about the course in life she was to follow, Eileen Garrett decided to come to the United States and devote herself to the process of understanding mediumship and survival after death by submitting to an intense barrage of tests at the hands of academic parapsychologists and psychical researchers.
Hereward Carrington (1880–1958), one of the leading researchers during that period, had devoted decades to psychical investigations, with a special emphasis on the various phenomena of mediumship. After years of scrupulous tests and experiments, he had concluded that 98 percent of all such phenomena are fraudulent. But when he began a series of tests with Eileen Garrett, he declared her to be a "medium's medium." He found that she was a generous woman who had always been "on the fence" with regard to her own highly acclaimed mediumship and who had offered herself to science in a sincere effort to learn more about the spirits who communicated through her.
During the years in which she perfected her ability to communicate with the spirits of the deceased through her spirit guide, Eileen Garrett often expressed doubts about Uvani's spiritual independence and frequently voiced her suspicions that he might only be a segment of her own subconscious mind. Eventually, she had four trance communicators. Uvani, a fourteenth-century Arab soldier, remained always as the control, but there was also Abdul Latif, a seventeenth-century Persian physician, who dealt primarily with healing, and Tahotah and Ramah, who claimed no prior earthly incarnations and who spoke only seldom and then on philosophical and spiritual matters. Such indecisiveness about the source of her abilities dismayed the Spiritualists, who in her developmental years in London, had tutored her with the utmost seriousness.
Eileen Garrett became a persistent and highly qualified researcher in her own right. In 1951, she founded the Parapsychology Foundation, Inc., in New York City, and in 1952 reestablished her magazine Tomorrow as a quarterly journal of psychic science. In 1959, the foundation began publishing the International Journal of Parapsychology and in 1970, the Parapsychology Review. She also authored such books as Adventures in the Supernormal (1949), The Sense and Nonsense of Prophecy (1950), and Many Voices: The Autobiography of a Medium (1968).
In an article entitled "The Ethics of Mediumship" for the Autumn 1960 issue of Tomorrow, Eileen Garrett stated that she was not one who "assumes that the gift of mediumship necessarily brings with it greater insight into the phenomena of that mediumship." She goes on to advise the serious medium to "withdraw herself from the ideas thrown out by the inquirer" and regard herself "as a mechanism, clear and simple, through which ideas flow." According to an accomplished medium such as Garrett, those who had similar gifts should put themselves into a "receptive mood" which will enable them to "accept the flow of events and ideas to be perceived and known."
Continuing with this line of thought, she wrote:
If the medium allows herself to be thus used, things will happen of themselves—a technique old as wisdom itself, and not contradictory to Zen. One allows the feminine perceptive principle of the unconscious to emerge and thus one is not swamped by the demanding consciousness of the self or the inquirer. This instructive feminine element is, according to Jung, the common property of all mankind. It cannot be coerced. It must be respected and nurtured.
To Eileen Garrett, mediumship was not a "breaking-down of the personality," but a state of wholeness. She regarded the tendency of "enthusiastic sitters to regard the medium as priest or priestess" as the "major danger area in mediumistic activities." She wisely concluded that "…communication with the 'other world' may well become a substitute for living in this world. Understanding that this world in which we live has priority in this existence is the core of mediumship ethics."
Eileen Garrett died on September 15, 1970, in Nice, France, following a period of declining health.
Angoff, Allan. Eileen Garrett and the World Beyond the Senses. New York: William Morrow, 1974.
Carrington, Hereward. The Case for Psychic Survival. New York: Citadel Press, 1957.
Garrett, Eileen. Many Voices: The Autobiography of a Medium. New York: G. P. Putnam's Sons, 1968.
LeShan, Lawrence. The Medium, the Mystic, and the Physicist. New York: Viking Press, 1974.
Daniel Dunglas Home (1833–1886)
The clientele of Daniel Dunglas Home was one of the most exclusive that ever gathered around any one medium: Elizabeth Barrett Browning, Mark Twain, Napoleon III, the Empress Eugenie, Tolstoy, and many other notables on both sides of the Atlantic. Home was poked and probed and examined by dozens of scientists, and he graciously submitted to hundreds of tests by psychical researchers. No skeptical investigator ever succeeded in exposing him, and two of the most prestigious scientists of the day, Sir William Crookes (1832–1919) and Dr. Robert Hare (1781–1858), stated that, in their opinion, the phenomena manifested by Home was genuine. Home conducted over 1,500 seances and produced phenomena at all times, under all manner of conditions, in broad daylight, under artificial lighting, indoors, outdoors, in private homes, in hotel rooms, and on public lecture platforms.
Born near Edinburgh, Scotland, on March 20, 1833, Home was said to have been rocked in his cradle by unseen entities. His mother was also said to have had the gift of "second sight," as clairvoyance was called in those days, and Mary McNeal Cook, an aunt who adopted Home when he was but a year old, began noticing clairvoyant impressions from the child almost as soon as he began to speak. At the age of four he began having visions which proved to be accurate. A frail child who contracted tuberculosis at an early age, Home's early childhood was marked by long periods of convalescence. When he was nine, his aunt and uncle moved to the United States, where they settled in Greeneville, Connecticut.
Home was 17 when the physical phenomena which was to direct the course of his life began to occur around him. In his memoirs, Home writes that he first heard "…three loud blows on the head of the bed as if it had been struck by a hammer." His first impression was that someone had hidden in his bedroom to frighten him, but the next morning at breakfast, the table at which he had seated himself was shaken nearly to pieces by a wild flurry of rappings.
His aunt, near hysteria, left the home to summon three clergymen from the village to drive the devil out of her house. Unable to make the rappings cease with their prayers, the ministers advised Cook to ignore the disturbances.
While it may have been possible to heed the ministers' advice regarding the mysterious rapping sounds, Cook found it impossible to ignore the activity of the furniture when tables and chairs began to move about the rooms. As the townspeople gathered to watch the strange, unexplainable occurrences, Home gave his first impromptu seance. According to an account in the local newspaper, scores of people from Greeneville and nearby communities came to ask questions of the "talking table" in the Cook residence. The table would raise or lower a leg and tap out answers to queries put to it by the astonished villagers, and even a strong man could not make the heavy table duplicate such movements when Home was not there to control it.
By the early 1850s, his fame had spread, and the teenager was soon beleaguered by scientists, clergymen, and medical doctors, each seeking to be the first to explain his mysterious talents. Home's powers began to grow stronger, and numerous individuals testified to instantaneous healings accomplished by the young medium. At the same time, Home displayed an amazing ability to divine the future and to clairvoyantly determine happenings at great distances.
In 1852, when, at the age of 19, he made his first trip to New York, Home was eagerly received by those who had been awaiting an opportunity to see firsthand the various wonders that had been attributed to the youthful medium. Dr. Robert Hare, professor emeritus of chemistry at the University of Pennsylvania, attested to the absolute authenticity of Home's strange talents, but the American Association for the Advancement of Science refused to hear the report of its distinguished member. Although the association declined even to examine Home or to witness any phenomena produced by him firsthand, the elite of New York society outdid themselves in bidding for the medium's appearance at their homes.
In 1855, after three years of exhaustive tests with those scientists who were not fearful of risking their reputations by examining his mediumistic talents, Daniel Dunglas Home set out for England and France. The overseas press had been awaiting the medium's arrival, and so had the greatest hostesses of London society. Home soon captivated England as thoroughly as he had the United States. Those who attended his seances could expect to see spirit lights, to hear raps and the voices of disembodied spirits, and perhaps even to experience the thrill of being lifted into the air by unseen hands.
The English novelist Sir Edward Bulwer-Lytton (1831–91), who was well versed in the occult, reported a series of seances held in his home in which the medium had set heavy tables rolling like hoops, and invisible musicians had played familiar melodies on accordions. Spirit hands and arms materialized, and Bulwer-Lytton claimed to have seen objects being transported about the room by ethereal fingers.
In Florence, Italy, Home is reported to have caused a grand piano, at which the Countess Orsini was seated, to rise into the air and to remain levitated until she had completed the musical number that she had been playing. Home's mediumship was witnessed by such members of the aristocracy as Prince Murat, Napoleon III, and the Empress Eugenie. During one seance, Napoleon Bonaparte appeared and signed his name, and his grandson attested to its authenticity. The young medium's demonstrations in Florence were of such a dramatic nature that frightened whispers began to circulate that Daniel Dunglas Home was one of Satan's own. Public fervor became so heated that Home was attacked and wounded by an unknown assailant.
As he lay in pain recovering from his wound, the spirits appeared to deal Home a psychological blow. They informed him that they would remove his powers for a period of one year, beginning on February 10, 1856. True to their word, Home found that he was unable to summon any spirit control or to produce any phenomena whatsoever after that date.
The 23-year-old medium traveled to Rome, where he sought consolation in the Roman Catholic Church. He was without funds, ill, and sorely disillusioned with his spirit guides for having deserted him. Home expressed a wish to shun everything pertaining to the material world, and for a time he considered entering a monastery. Although the church became a mainstay to Home during his period of despondency, the relationship was terminated at the stroke of midnight on February 10, 1857, when Home's bedstead resounded with hearty spirit raps, and a voice from the other side announced the return of his powers of mediumship.
Father Ravignan, who had been Home's confessor and close friend, was convinced that the young man had been sincere about his embracing the church, but the Roman Catholic clergyman could in no way sanction mediumship and the contacting of spirits. Although Home was grateful to the church that had ministered to him during his hour of greatest need, he saw clearly that there could be no more harmony between them.
The wealthy and powerful of Europe had been waiting to see if the medium's powers would truly return to him after their year of desertion. When Home reappeared on the scene, once again materializing spirit forms and producing raps on the walls, his elite clientele immediately restored him to celebrity status. He demonstrated his dramatic control of unseen forces before the courts of Napoleon III, Empress Eugenie, and Prince Murat, and won hundreds of new supporters.
Back in Rome, Home married Alexandrina, the wealthy sister-in-law of a Russian nobleman. Alexander Dumas (1802–1870), the French novelist, was Home's best man. The marriage ceremony was performed with both Roman Catholic and Greek Orthodox rites—a gesture that Home intended as an expression of his good will toward the church, in spite of the interminable religious controversies in which he was embroiled.
It was in the presence of the Russian novelist Count Leo Tolstoy that Home first produced the phenomenon with which he has come to be most commonly associated in the annals of psychical research. In full view of several sitters and with Tolstoy's hands firmly clasping his feet, Home levitated from his chair until he was seen floating above the heads of the members of the seance circle.
Home's wife died in London in 1862, and without her contributions to their upkeep from her family's wealth, he was forced to give lectures and other public demonstrations that proved to be exhausting. He decided to return to Rome and express his creativity through sculpturing, rather than mediumship, but he was ordered to leave Italy on the charge of sorcery. He promised once again to abandon the summoning of spirits, but Italian officials put little faith in such vows. Home was forced to leave the country, and he returned to Britain in 1864.
The single event in Home's remarkable psychic career that is most remembered occurred on the evening of December 13, 1868, when he was seen to float out of the window of a third-floor home in Ashley House and return through another window to rejoin the men who witnessed the extraordinary act of levitation. Among those who observed the feat were Captain Wynne, the Earl of Dunraven, and the Earl of Crawford, all men of solid character and integrity. Ever since the phenomenon was first reported, skeptics have insisted that the witnesses themselves helped to perpetuate a fraud. Others have suggested that Home merely hypnotized the illustrious men into believing that he floated in and out of the windows on the third floor or that he had discovered nasty secrets about all of them and used blackmail to pressure them into going along with his account.
In 1869, William Thackeray's publication The Cornhill Magazine printed an article which created a sensation in all of England. The author told of another seance in which Daniel D. Home levitated from his chair to a height of about four feet, then assumed a horizontal position and floated about the room.
By then the controversy over the "Wizard Home" had reached such proportions that the press was demanding a scientific investigation of such remarkable feats. Sir William Crookes seemed to be the scientist most likely to succeed in revealing Home's alleged wonders as hoaxes, if he was a hoaxster. Crookes, a member of the Royal Society, was a chemist and physicist, inventor of the X-Ray tube, and a scientist eager to test the medium under the strictest of laboratory conditions. Home did not shrink from the challenge. On the contrary, he appeared as eager as Crookes to enter into a full series of experiments and tests. He imposed no restrictions on Crookes's probings, and he voiced no objection to producing all spiritistic phenomena in a bright light.
Crookes found that Home's strange talents were strong enough to resist the antagonistic influence of the laboratory. In one of his reports on the medium, Crookes stated that he was prepared to attest that the phenomena he had witnessed "are so extraordinary and so directly oppose the most firmly-rooted articles of scientific belief—[such as]…the ubiquity and invariable action of gravitation—that even now, on recalling the details of what I witnessed, there is an antagonism in my mind between reason, which pronounces it to be scientifically impossible, and the consciousness that my senses both of touch and sight—and these corroborated, as they were, by the senses of all who were present—are not lying witnesses when they testify against my preconceptions."
Crookes studied firsthand the full gamut of Home's phenomena, from levitation to the movement of objects. The physicist noted that the movements were generally preceded by "…a peculiar cold air, sometimes amounting to a decided wind. I have had sheets of paper blown about by it, and a thermometer lowered several degrees." Crookes also observed luminous points of light and glowing clouds that formed and often settled on the heads of various investigators. In some instances, the scientist saw these luminous clouds form hands which carried small objects about the laboratory.
On one occasion, Crookes watched while a beautifully formed small hand rose up from an opening in a dining table and handed him a flower before it disappeared. The scientist testified that the materialization occurred in the light of his own room while he was securely holding the medium's hands and feet. During another such experiment when a hand materialized before him, Crookes reached out to clasp it, firmly resolving not to allow it to escape. He stated that there was no struggle on the part of the spirit hand, but it gradually seemed to become vaporous and slowly faded from his grasp.
A spirit form materialized in a corner of the laboratory during the course of one experiment, took up an accordion into its hands, and glided about the room playing the instrument. Crookes's report of the incident indicated that the phantom was visible for several minutes before it disappeared at a slight cry from one of the female sitters. Intrigued by this particular demonstration, Crookes designed a special cage wherein he placed an accordion which he invited the spirit to play. During the laboratory-controlled experiment, the accordion floated about the "spook-proof" cage and unseen fingers played a variety of melodies on the keyboard of the instrument.
In addition to his famous feats of levitation—a phenomenon that Crookes personally witnessed on three different occasions— Daniel Dunglas Home was well known for his ability to handle fire without being burned or incurring any ill effects. During one demonstration, Crookes watched in astonishment as "…Home went to the fire, and after stirring the hot coals about with his hand, took out a red hot piece nearly as big as an orange, and putting it on his right hand, covered it over with his left hand so as to almost completely enclose it, and then blew into the small furnace that extemporized until the lump of charcoal was nearly white-hot.…"
Sir William Crookes took extensive notes on all phases of Home's abilities, and a number of his reports were published in the Quarterly Journal of Science. However, his colleagues in the Royal Society of Science were immensely disappointed in his affirmation that the phenomena produced by Home were genuine. Most of the members of the prestigious society of scientists had long before made up their minds that Daniel Dunglas Home was a faker, and they had set Sir William Crookes to the task of exposing him. The chemist and physicist who had only a short time before been acclaimed as one of Great Britain's most brilliant scientists was now being viciously attacked by his colleagues as a gullible simpleton who had been taken in by Home's parlor magic tricks.
Crookes stood firm, and he challenged his fellow members of the Royal Society to prove his errors by showing him where the errors lay, by showing him how the medium's tricks had been performed. "Try the experiment fully and fairly," Crookes answered his critics. "If then fraud be found, expose it; if it be truth, proclaim it. This is the only scientific procedure, and this it is that I propose steadily to pursue."
Although the Royal Society stood as one in refusing to witness a new series of tests with Home, the ridicule that was heaped upon Crookes was not enough to greatly damage his solid reputation. Twenty years later, when Sir William Crookes was president of the British Association for the Advancement of Science, he publicly reaffirmed that his previous assessment of the experiments with Daniel Dunglas Home had been valid and that he found nothing to retract or to alter in his original findings.
In 1871, Home married for the second time, and once again his wife, Julie de Gloumeline, came from a wealthy Russian family. He ceased giving mediumistic demonstrations for the public or for science during the 1870s, and on June 12, 1886, Daniel Dunglas Home died from the tuberculosis that had first assailed him in his youth. Home remains one of the most remarkable figures of the nineteenth century, and if one of the most respected scientists of that era is to be believed, he was one of the most amazing spirit mediums who ever lived.
Although Home was accused many times of fraudulent mediumism, in 1907 the respected psychical researcher Hereward Carrington stressed in his book The Physical Phenomenon of Spiritualism (1907) that in spite of such persistent accusations, Daniel Dunglas Home was never exposed as a fraud. Such prominent magicians as Harry Houdini (1874–1926) and John Mulholland, well known for their efforts to expose mediums as charlatans, claimed that they could duplicate Home's phenomena, but they never actually did so. Houdini even announced that he could duplicate the famous Home feat of levitating in and out of the third-floor windows at Lord Adare's home, but he canceled the event without explanation.
Brown, Slater. The Heyday of Spiritualism. New York: Hawthorn Books, 1970.
Edmonds, I. G. D. D. Home, the Man Who Talked with Ghosts. Nashville, Tenn.: Thomas Nelson, 1978.
Fodor, Nandor. An Encyclopedia of Psychic Science. Secaucus, N.J.: Citadel Press, 1966.
——. These Mysterious People. London: Rider & Co., 1935.
J. Z. Knight (1946– )
J. Z. Knight channels "Ramtha," or "the Ram," for the purpose of presenting his message to humankind. The Ram says that he lived only one time on Earth, 35,000 years ago, as a young man from Lemuria who grew up in the port city of Onai in Atlantis. Through the vehicle of J. Z. Knight, who was his daughter in that existence, he claims that he did not die a physical death during that lifetime but learned to harness the power the of mind so that he could take his body with him to an unseen dimension of life. Ramtha states that he is now a part of an unseen brotherhood that loves humankind. He is, therefore, fulfilling a mission of aiding and preparing humankind for a great event that has already been set in motion.
Entertainers such as Shirley MacLaine, Linda Evans, and Richard Chamberlain have been in the audiences of Ramtha, along with throngs of people around the United States and Canada. Since 1978, thousands have studied the Ramtha videos, cassettes, and books. For a period of time, it seemed impossible to pick up a weekly tabloid without finding an article about Ramtha and his high-profile disciples in its pages. In 1988, Ramtha founded the School of Enlightenment on J. Z. Knight's ranch in Yelm, Washington, which continues to hold teaching seminars. Knight and her followers make clear that the school is neither a church nor a nonprofit organization. They pay business taxes and run the school as a business.
Born Judith Darlene Hampton on March 16, 1946, in Dexter, New Mexico, Knight grew up in poverty and married Caris Hensley, a gas station attendant, soon after attending Lubbock Business College in Lubbock, Texas. The marriage produced two sons, but ended in divorce. It was while she was working as a cable television salesperson in Roswell, New Mexico, and Tacoma, Washington, that she began using the initials "J. Z.," signifying her first name and her nickname, "Zebra," derived from her penchant for wearing black-and-white clothing.
It all began for J. Z. Knight one day in 1977 when she and her second husband, Jeremy Wilder, a dentist, were cutting out and putting together small pyramids and experimenting with "pyramid energy." She jokingly put a pyramid on her head, and as it slipped down over her eyes, Ramtha appeared physically before them in their kitchen in Tacoma.
In the beginning, Knight said that she believed that the power of the pyramid may have induced the manifestation of the spirit entity, but she grew to understand that it was a combination of the student being ready and the teacher appearing, plus her own spiritual energy and her willingness to take a step into the unknown. "I feel I may have created a state of readiness in my mind," she said. "Part of my mind said, 'Girl, here you are doing something really bizarre.' Another part of my mind said, 'This is wonderful—you are starting to reach out and explore.' I think by virtue of that process alone, the entity's consciousness was able to become visual to me at that time."
It took two years of Ramtha's working with J. Z. Knight before she got used to his presence. Frankly, she stated, it was her persistent love of God that maintained her. "To have gone through the two-year study with Ramtha and his teachings, then to have the courage to change my life and to allow myself to be used as an instrument and to face a critical world and go on with the teachings led to a very beneficial personal growth and depth for me," she said. "I have been nailed to the cross of the media, and yet nothing will keep me from progressing because I know the truth."
After her period of study with Ramtha, Knight gave her first public channeling in November 1978, and word of the content and the mystique spread quickly and gained a wide following for the 35,000-year-old entity and his channel. Knight's increased popularity and the demand for public appearances placed a strain on her marriage, and in 1981, she divorced Wilder to marry Jeff Knight, a trainer of Arabian horses. In the late 1980s she underwent a series of financial and legal stresses, and she filed for divorce from Knight in 1989.
Knight has said that Ramtha occurs in her life in three different ways. The first is when she leaves the body in trance. She claims to have no conscious recollections of what transpires when Ramtha takes over. In her personal assessment, he is a consciousness that works through her brain and mind and manipulates her body in order for that to occur. "We both cannot occupy the same space," she said, "so I was afraid of letting go because that meant death, in a sense, to me. It took me two years to get over that fear."
In her opinion, Ramtha is a "channeled consciousness," rather than a spirit. "As a consciousness that has hyperlucidity, Ramtha can be considered superconsciousness that affects itself through physical mass," Knight said.
Secondly, Ramtha appears separate from her. The channeler said that she had come to understand that his visual appearance "may be a hologram of his consciousness that was actually working through my brain to create that vision."
The third manner that Ramtha can manifest is that he can answer J. Z. Knight when she has a question. "I can actually hear the answer that is translated in my head," she said. "I hear that as a vocal voice. Ramtha has never imposed by taking over my body. Regardless of what anybody says, I am not being possessed. It is of my own free will."
Ramtha told the thousands of men and women who gathered for the series of popular lectures and seminars that they were gods, possessed of a divine nature, fully capable of creating and realizing whatever goals they desired. When answering questions from individuals, he addresses them as "master," thereby indicating that he considers them on the path of self-mastery. Consistent with other New Age teachers, Ramtha teaches that all those who meditate upon the vital life-force within will be directed to the path of self-realization.
Although J. Z. Knight has been criticized by those who point out that there is no substantial evidence that Ramtha's Lemuria or Atlantis ever existed and that 35,000 years ago, humankind was still at the hunter and gatherer stage of development, she has received the harshest criticism for the high prices she charges for her seminars. The channeler admitted that at first she had difficulty with Ramtha's insistence that she must charge people for the teachings, but the entity told her that people did not appreciate knowledge that they receive for free.
"The only way we ever gain wisdom is when we interact and experience life," she explained. "We pay the price of experiencing life in order to gain wisdom, the virtue of which is the prize of evolution. So the price people pay to attend the teachings is equal to the price they pay in life to gain knowledge and wisdom. It is equal and relative to personal experience, which always comes with a price."
Klimo, Jon. Channeling: Investigations on Receiving Information from Paranormal Sources. Los Angeles: Jeremy P. Tarcher, 1987.
Knight, J. Z. A State of Mind. New York: Warner Books, 1987.
Steiger, Sherry Hansen, and Brad Steiger. Hollywood and the Supernatural. New York: St. Martin's Press, 1990.
Weinberg, Steven Lee, ed., with Randall Weischedell, Sue Ann Fazio, and Carol Wright. Ramtha. East-sound, Wash.: Sovereignty, 1986.
Carlos Mirabelli (1889–1951)
Cesar (Carlos) Augusto Mirabelli was born in 1889 in Botucatu in the state of Sao Paulo, Brazil. From his earliest childhood, he demonstrated a strong interest in religion. He hoped to enter into the service of the Roman Catholic Church, but these aspirations were never realized, and he took employment with a commercial firm in Rio de Janeiro.
Things did not go smoothly for Mirabelli on the job, and the strange happenings that had begun to occur around the place of business were soon attributed to the peculiar young man. While some of his fellow employees were drawn to the short man with the light-blue eyes, others found him arrogant and conceited and complained that his eyes seemed to look right through them. And then there were the eerie manifestations that seemed always to take place around him.
Mirabelli was examined by medical doctors and sent to the Juqueri Asylum where the director, Dr. E. Costa, recognized the young man's peculiarities to be due to psychism rather than insanity. Costa conducted a number of tests with his patient and became the first doctor to verify the reality of Mirabelli's mediumship. Costa returned Mirabelli to Rio de Janeiro, where he arranged for the young medium to demonstrate his abilities. Under the strictest of controls, Mirabelli confounded an assembly of doctors by utilizing apparent teleportation to send a painting over a distance of several miles from one house to another. This experiment was reported in sensational detail in the Brazilian newspapers, and the career of the medium Mirabelli had been launched.
By 1926 Mirabelli had produced phenomena before a total of nearly 600 witnesses, most of whom had been recruited from the ranks of Brazil's leading scientists, medical doctors, administrators, and writers, with an occasional learned visitor from abroad. As a trance-speaking medium, Mirabelli particularly excelled in xenoglossy, the ability to speak in languages unknown to him in his normal state. Not only did he speak in foreign tongues, but he gave spontaneous lectures on philosophy, astronomy, sociology, politics, medicine, history, and the natural sciences. These speeches were delivered alternately in German, French, Dutch, English, Greek, Polish, Syrian, Albanian, Czech, four Italian dialects, Arabic, Turkish, Hebrew, Chinese, Japanese, and several African dialects, in addition to Latin, Ancient Greek, and his native tongue, Portuguese.
As an automatic-writing medium, he produced lengthy and erudite written dissertations in 28 languages, in a speed impossible to achieve under normal writing conditions. While entranced, it is said that Mirabelli wrote treatises in the style of Lombroso, Kepler, Voltaire, and Galileo. These works included an essay on evil written in Hebrew and signed by Moses, a tract on the instability of empires by Alexander the Great, and an essay on the mysterious things between heaven and Earth by Shakespeare. Although unable to verify such prestigious authorship, linguists were said to be amazed at the masterful control that the medium exercised over each of the languages employed in these treatises. Such accomplishments are made the more impressive by noting that Mirabelli's formal education ended with primary school.
As a physical medium, Mirabelli once materialized the spirit bodies of a marshal and a bishop, both long deceased, and both of whom were instantly recognizable to many who had assembled for the seance. Levitation seemed almost to be a specialty of the medium, and witnesses once observed him levitate an automobile to a height of six feet, where it was suspended for a period of three minutes. Once when Mirabelli visited a pharmacy, a skull rose from the back of the laboratory and came to rest on the cash register. Before a gathering of doctors, who lent their names to a deposition, Mirabelli caused a violin to be played by spirit hands. To exhibit spirit control, Mirabelli caused billiard balls to roll and stop at his command.
At a party with more than a thousand guests in attendance, the medium conducted an invisible orchestra of trumpets and drums which entertained the astonished partygoers with a lively march. During numerous seances, Mirabelli caused such inanimate objects as books, bells, chairs, and chandeliers to move at his command. The list of doctors and other witnesses who attested to Mirabelli's psychic abilities include the names of many well-known persons. Time and again, psychical researchers subjected the medium to the most rigorous examinations, but none ever caught him in an act of trickery.
While he was undergoing examination by the members of the Lombroso Academy, Mirabelli was bound to a chair in which he raised himself to a height of more than six feet and hung suspended for over two minutes. Several members of the academy walked beneath the levitated medium and satisfied themselves that they were witnessing an authentic phenomenon and not a magician's trick.
During one seance held for the academy at the unlikely hour of 9:00 A.M., the dead daughter of Dr. de Souza materialized. The doctor recognized his daughter and the dress in which she had been buried. He was allowed to embrace the spirit form and numerous photographs were taken of the scene. The spirit being remained in material form for a period of 36 minutes. This seance was witnessed by a large assembly, including 20 medical doctors and seven professors. Investigated by scientists and psychic researchers from all over the world, the mediumship of Mirabelli offered yet another question mark to the skeptical mind and another source of reassurance to the believer.
In 1990, Dr. Gordon Stein found a picture in the collection of the London Society for Psychical Research that depicted Mirabelli in a white laboratory coat levitating to a height of several feet in the air. The photograph was inscribed to Theodore Besterman, an SPR researcher who was known to have visited the medium in August of 1934. At the time, Besterman had prepared a contradictory report about Mirabelli's paranormal abilities which, according to Mirabelli's defenders, reflected more upon Besterman's inexperience as a psychical researcher than the medium's ability to produce genuine phenomena. In 1992, Guy Lyon Playfair published an illustrated article about the incident in the Journal of the American Society for Psychical Research in which he points out that the famous levitation photograph reveals signs of careful retouching which eliminated the ladder under Mirabelli's feet. Proponents of Mirabelli's mediumship argue that if the photograph was deliberately faked by Mirabelli, it would be the first evidence of trickery on his part ever discovered by any investigator.
Mello, Da Silva A. Mysteries and Realities of This World and the Next. Trans. by M. B. Fierz. London: Weidenfeld & Nicolson, 1950.
Eusapia Palladino (1854–1918)
At the time of her death in 1918, Eusapia Palladino had been both the most thoroughly investigated physical medium in the history of psychical research and the most controversial and startling personality ever to confront a team of investigators into the unexplained. She could be at once flirtatious and so suggestive in her conversation that some researchers were embarrassed by her frank sexuality; and at the same time, she dominated her husband so completely that the beleaguered man had to take her maiden name as his own when they were married. Palladino could hardly sign her own name and reading was beyond her knowledge, but the world's leading scientists and psychical researchers testified that this enigmatic woman was somehow able to tap into strange powers as yet unnamed by conventional science.
Born in Bari, Italy, in 1854, Palladino's mediumship was discovered by a family who employed her as a maid when she moved to Naples as a young girl. The quality of the phenomena that she produced brought her to the attention of Professor Chiaia, who, in turn, introduced her to the professor Cesare Lombroso (1835–1909). When the great psychologist's initial reports on Eusapia Palladino were published, it was not long before she was sitting with research groups in Paris, St. Petersburg, Turin, Genoa, London, and New York. As far as the audacious Eusapia was concerned, it mattered little where she conducted her seances. Her mysterious talents were not bound by geographical locations. She was able to produce incredible psychic effects whenever and wherever she sat.
In 1908, a special committee was selected by the British Society for Psychical Research (BSPR) for the sole purpose of investigating the claims that had been made by a number of celebrated scientists on behalf of the medium. The committee was especially chosen for their skepticism and was composed of Everard Feilding, Mrs. W. W. Baggally, and Hereward Carrington (1880–1958), each of whom had exposed many fraudulent mediums in the course of their investigations. Previous test results with the medium at Cambridge in the summer of 1895 had been contradictory, with some of the researchers convinced of her abilities, and others equally certain that they had caught her in acts of trickery. Subsequent examinations of Palladino by psychical researchers in Paris in 1898 and various cities in Italy during the years 1901–7 had produced the same mixture of acceptance and doubt.
Between November 21 and December 19, 1908, the team of professional skeptics spent several weeks in the Hotel Victoria in the medium's native city of Naples and were able to observe an incredibly wide range of spiritistic phenomena. Each of the members published lengthy reports on the remarkable Palladino, and each of them came away from the exhaustive series of seances quite convinced that the medium had the ability to release an extremely potent paranormal force. They also noted that Palladino would cheat if she were allowed to do so, but because of their strict controls, she was forced to abandon the easier path of trickery and produce genuine phenomena.
Working under the strictest control the investigators could exert upon her, Palladino allowed the committee to examine both her person and her room as thoroughly as they might wish. She utilized a spirit cabinet that was formed by stretching two black curtains across one of the corners of the room. Inside this makeshift affair, the investigators placed musical instruments and a variety of other small, movable objects. The medium sat directly in front of the closet with at least a foot of space between her chair and the curtains.
After warming up with simple displays of table levitation, Palladino would call for a dimming of the lights. Almost instantly, the medium would summon her spirit control, John King, who would subsequently cause the objects behind the curtain to come floating out. Musical instruments would be played by unseen hands, and the sound would be easily heard by all sitters in the room. The highlight of every seance was the materialization of spirit hands and bodies. These materializations always came last in any seance, as if the woman's inborn sense of the dramatic knew how best to leave an audience wanting more.
Hereward Carrington, who published a great deal of material about the medium, related one incident wherein Palladino had asked him to replace a small table that had been levitated from the closet behind her. Carrington pushed aside the curtains and attempted to place the table on the floor where it had been situated. He was startled when some powerful force resisted his doing so.
Outside the cabinet, the other members of the committee had observed Carrington's difficulty in replacing the small table. One of the psychical investigators crouched under the table and clamped both of his hands around the medium's feet. Two other researchers were stationed at her side. They all assured Carrington that the medium had not moved since she had asked him to replace the table and that they would prevent her from making any moves at all. Once these precautions had been taken, Carrington resolutely tried again to replace the stubborn table behind the curtain of the spirit cabinet—but each time some unknown force repelled his efforts. At last the invisible entity seemed to grow tired of the game, and with a considerable burst of energy, sent both Carrington and the table tumbling out of the cabinet and sprawling to the floor.
In 1909, at a later sitting in New York where Palladino had been brought by great demand on the part of American psychical researchers, the medium capped her usual repertoire of paranormal feats by materializing a small hand in the air. Carrington later reported that the hand appeared white in the dim light of the laboratory and that its arm was visible up to a ghostly elbow. The wrist was encased in a lacy cuff. The hand and forearm were clearly seen by all the researchers in the room, and Palladino's own limbs were tied to two men, one on either side of her. While the investigators watched as if mesmerized, the ghostly hand moved to the medium's bonds and deftly untied the knots. When the spirit had undone the ropes, it threw one of the bonds at an observer and struck him in the chest. The other rope was thrown against the far wall of the sitting room.
The good-natured medium laughed at the antics of the ambitious spirit hand and bade the researchers to bind her once again. The men had no sooner fastened the knots a second time when the spirit hand rematerialized and quickly untied them.
The mystery of Eusapia Palladino's mediumship is a many-faceted one. Carrington wrote, for example, that she was often caught attempting the most crude kind of trickery— pranks that even the most inexperienced psychical researcher would be certain to catch. Her nature was permeated with mischief and guile, and she would try to cheat at card games or even croquet. Carrington felt that she did these things to those who would test her to see how far she might go in taunting them—or because she was basically a lazy person, to see if she could fool them with a few tricks so that she might be spared the effort of going into trance. When she found that she could not deceive the knowledgeable investigators from the various research committees—most of whom were accomplished amateur magicians—Palladino would settle down to producing some of the most remarkable psychic phenomena ever recorded and witnessed by an investigating body of skeptics.
Carrington, Hereward. Eusapia Palladino and Her Phenomena. New York: B. W. Dodge, 1909.
Dingwall, E. J. Very Peculiar People. London: Rider & Co., 1950.
Tabori, Paul. Pioneers of the Unseen. New York: Taplinger, 1973.
Leonora E. Piper (1857–1950)
Psychical researcher Hereward Carrington (1880–1958) considered Leonora E. Piper to be the greatest psychical medium of her time. Piper was a resident of Boston, as was Margery Crandon (1888–1941), but her mediumship had already won the endorsement of such luminaries as William James (1842–1910), Dr. Richard Hodgson (1855–1905), and Sir Oliver Lodge (1851–1940) before Crandon had really begun her psychic career. Piper was a direct-voice medium, who while entranced, would allow her body to be taken over by spirits who would use her voice to speak and, on occasion, to write messages to those persons assembled for her seances.
Eight-year-old Leonora (often spelled Leonore) had been playing in the family garden when she suddenly felt a stinging blow on her right ear and heard a kind of hissing sound that gradually became a voice repeating the letter "S." Once this had been resolved, Leonora clearly heard the same voice tell her that her Aunt Sara had died, but her spirit remained near. Leonora's mother made note of the day and the hour in which she had received the spirit communication, and a few days later the family learned that Sara had died at the very hour on the very day that Leonora received the message.
Although this event signaled the advent of Leonora's mediumship, her mother wisely insisted on the young girl enjoying a normal childhood and the dramatic impact of any subsequent paranormal phenomena was underplayed. When Leonora was 22, she married William Piper of Boston, and shortly thereafter developed a friendship with a blind clairvoyant named Dr. J. R. Cocke, who had been attracting a substantial following as a result of his accurate medical diagnoses and cures. At their first meeting, Leonora Piper had fallen into a trance, walked in such a state across the room, where she sat at a table, picked up pencil and paper, and began to write messages from spirit entities. Prominent Bostonians were often seated in the seance circle at Cocke's home, the remarkable accuracy of Piper's trance communications soon spread throughout the city, and she was soon being pursued by men and women who wished to sit with her in her own seances.
At the beginning of her mediumship, Piper's spirit control claimed to be a young Native American girl, but within a short time, Cocke's guide, Phinuit, a French doctor, had switched his allegiance to Piper. Phinuit remained the medium's principal spirit control from 1884 to 1892, although other entities spoke or wrote through her, notably the spirit of George Pelham, a friend of the well-known psychical researcher Dr. Richard Hodgson. Pelham communicated through automatic writing until sometime in 1897 when both he and Phinuit essentially retreated back into the spirit world upon the arrival of a powerful control known simply as the Imperator.
Harvard University psychologist William James, author of The Varieties of Religious Experience, was brought to Piper's seance room by some rather astonishing reports which he had heard from his mother-in-law and his sister-in-law. The elder woman had heard the medium give the names, both first and last, of distant relatives. Later, James's sister-in-law had approached Piper with a letter written in Italian that had been sent to her by a writer who was known only to two people in the entire United States. The medium placed the letter to her forehead and gave details of its contents and described the physical appearance of the writer.
As he entered Piper's seance room, James identified himself with a false name in order not to provide the medium with even the slightest clue on which to work. In spite of his precautions, the psychologist came away from the sitting completely baffled as to how Piper had been able to give accurate information on all of the subjects about which he had queried.
James soon returned to Leonora Piper's seance room. He was uninterested in the spirit hypothesis, but he was convinced that the woman could only be obtaining her information through some paranormal means. Piper became William James's "one white raven." In a well-known passage from his works, James writes that the phenomena that he witnessed through the mediumship of Piper had weakened his orthodox beliefs. "To use the language of logic," he states, "I will say that a universal supposition may become false because of one particular example. If you are taught that all crows are black, and you wish to destroy this belief, it is sufficient to you to present to your teacher one white raven. My only white raven is Mrs. Piper."
It became the psychologist's conviction that, while in the state of trance, Piper was able to reveal knowledge that she could not have acquired through the normal sensory channels. "Science, like life, feeds itself on its own ruins," James said. "New facts break old rules."
Sir Oliver Lodge, after a series of experiments with Piper, told how the medium from Boston had completely convinced him "…not only of human survival but also of the faculty possessed by disembodied spirits to communicate with people on earth."
Hereward Carrington related that Piper's procedure during a seance was to make herself comfortable on a pile of cushions, then gradually pass into the trance state. Once entranced, the medium was impervious to pain and oblivious to everything that happened around her. After a few moments of trance, her right hand would reach out and accept the pencil that a sitter would place in her hand. At this point, automatic writing was produced and spirit communications were relayed to the members of the seance circle.
Professor James Hervey Hyslop (1854–1920) wished to observe this remarkable woman for himself and contacted Richard Hodgson, who at that time was conducting extensive tests with Piper, to make arrangements for his attendance at a seance. Hyslop was a stickler for taking extreme precautions. He drove up to the medium's house in a closed carriage, wearing a black mask which completely covered his face. After Piper had entered into the trance state, Hodgson motioned for Hyslop to take his place in a chair behind the medium.
From the time he entered the seance room until the moment the sitting was completed and he was out the door and back in his closed carriage, Hyslop did not utter a word. Even if the medium had not been in a trance state, she would not have been able to determine the identity of the silent man who sat behind her with his face completely covered. But in spite of these extreme precautions, Piper had mentioned Professor Hyslop's name several times during the course of the seance and had given the names of so many of his family members that it took him more than six months of correspondence with his kin back in the small Ohio town where he was born to verify all the information told him during the sitting.
Piper died on July 3, 1950. The majority of researchers who sat with Leonora Piper were more than willing to agree with William James when he said of her: "I wish to certify here and now the presence of a supernatural knowledge; a knowledge the origin of which cannot be attributed to ordinary sources of information, that is, to our physical senses."
Fodor, Nandor. These Mysterious People. London: Rider & Co., 1935.
Gauld, Alan. Mediumship and Survival. London: William Heinemann, 1982.
Piper, Alta L. The Life and Works of Mrs. Piper. London: Kegan Paul, 1929.
James van Praagh
Born in Bayside, New York, and the youngest of four children, James Van Praagh, remembers himself as being an average child, but having a tremendous fascination with death. Raised a devout Catholic, James served as an altar boy and entered the seminary at the age of 14. It was while he was attending the seminary that his "interest in Catholicism ended and his sense of spirituality began."
Although Van Praagh graduated from public high school and went on to graduate from San Francisco State University with a degree in broadcasting and communications, his direction would change slightly. He soon moved to Los Angeles and became deeply involved in the study of metaphysics and psychic phenomena. He was invited to a session with a medium who told Van Praagh that within two years he would be doing the same kind of work; that is, talking to the dead. At that time, Van Praagh claims he didn't even know what a medium was. His first reaction was that he had a hard enough time dealing with the living; why would he want to talk with the dead? Van Praagh would soon realize he would indeed continue in broadcasting and communications, just a bit less conventionally than what he studied at the university level.
At the young age of eight, while Van Praagh was fervently praying for God to reveal Himself to him, an open hand appeared through the ceiling of his room emitting radiant beams of light. Incredibly, he recounted, "I wasn't scared. It was actually very peaceful."
Perhaps this experience was an early sign that Van Praagh had an unusual sensitivity and gift to share between worlds. Often called a survival evidence medium, Van Praagh explained his discovered ability to bridge the gap between two planes of existence—that of the living and that of the dead—and has done so by providing evidential proof of life after death through detailed messages. "I'm clairsentient," he has said of himself, "which simply means clear feeling. I feel the emotions and personalities of the deceased. I am also clairvoyant," he added, clarifying that, "the first is feeling, the second is seeing, very much like Whoopi Goldberg in Ghost. "
When Van Praagh began doing psychic readings for his friends, although it seemed strange to him, he couldn't deny that the detailed messages he received were on target. Personality traits of the deceased come through as well as physical traits and death conditions or circumstances to validate the connection, he said. The true essence of the messages he receives from the departed are the "feelings behind them" and the actual "love bond" between the living and the dead—not words. "No words exist in the English language, or any other for that matter, which can describe the intense sensations," Van Praagh explained.
Learning how to fine tune and refine this gift into understanding what the emotions of the spirits wished to convey and how to relay those messages to the living, earned Van Praagh the status as one of the most recognized and foremost mediums in the world. His message has been broadcast on numerous appearances on such shows as Oprah, Larry King Live, Maury Povich, 20/20, and 48 Hours. A CBS television miniseries is being produced on Van Praagh's first book, Talking to Heaven (1997). Also in production is a television talk show, Beyond With James Van Praagh.
Humble in his success, Van Praagh said, "If I convey recognizable evidence along with even a fraction of the loving energy behind the message, I consider the reading successful." He said of his work: "When someone is alone and overwhelmed by grief, life seems over. But, when someone is able to make contact with a loved one by utilizing the information…grief and loneliness disappear and proper closure can take place." His message is that "our personalities do indeed survive death."
There are, of course, skeptics. Michael Shermer of Skeptic magazine called Van Praagh "the master of cold-reading in the psychic world." Marcello Truzzi of Eastern Michigan University said he has studied "characters" like Van Praagh for more than 35 years and described his demonstrations as "extremely unimpressive."
James Van Praagh Biography. http://www.vanpraagh.com/bio.cfm. 15 October 2001.
Maryless, Daisy. "A Medium Becomes Large." Publishers Weekly, 19 January 1998.
Rubin, Sylvia. "Spirit of Success," San Francisco Chronicle, 24 April 1998.
Sefton, Dru. "A Spirited Debate." The San Diego Union-Tribune, 10 July 1998, p. E1.
Van Praagh, James. Talking To Heaven. New York: Dutton: 1997.
Witchel, Alex. "Gone, Perhaps, but No Less Chatty: A Visit With Friendly Spirits." New York Times–Sunday Styles, February 22, 1998.
In 1974, that was to change forever. Pursel, then a young corporate business executive with State Farm Insurance, was on the fast track in an accelerated program to move up the corporate ladder. But, while out of town and halfway through a five-day conference and training session, Jach would encounter "a teacher from another realm" who was about to take him on a long journey unlike any other, and one that would change the direction of his entire life forever.
Late one evening, after the day's events, Pursel sat on his bed, alone in the hotel room, closed his eyes, and began to relax. Using the routine he learned for meditation, he "breathed the tension out of his body" and thought he felt himself drifting off to sleep. Several years before, Peny had urged him to take a meditation course. Many times he had tried meditating, and although he observed great benefits from meditation in the lives of others, he saw little or no benefits in his own life. "Glorified napping" is what Jach called meditation, until, for whatever reason, he decided to give it another try.
Suddenly he realized he had not fallen asleep after all, as something strange and real began happening. He started "seeing things" in visualizations so vivid in detail that the colors, smells, sights, and sounds came to life. He felt the images bursting with a reality that caused his mind to race with excitement and anticipation.
Following a path through ferns, lush trees, and sweet smells, he was beckoned to a cabin with a thatched roof that was nestled among tall pines and sequoia trees. Feeling almost like he could hear the cabin breathe he started to reach for the latch on the door, when the door opened on its own. Stepping into the room, he saw a man standing in front of him. A warm light seemed to pour through the windows and doors, as the kind man spoke to Jach, identifying himself as Lazaris. Just then, Jach's meditation ended abruptly, but he furiously recorded every detail, writing as fast as he could, lest he forget. Excited, he called his wife to tell her about his successful meditation and that he hadn't fallen asleep.
Jach said he all but forgot about the experience for a time, but many months later, he decided to try meditating again, this time with Peny present. She asked him questions while he was in the meditative state, but the answers he gave to the questions "bored him," so he fell asleep—or so he thought. Two hours later, Jach started to apologize to Peny for sleeping, but barely got the words out. Peny was exhilarated as her words tumbled out to tell him that she had thought he was asleep too, until an "entity" had spoken through him, in a deep, resonant voice, saying he was "Lazaris"—the same one from months before.
Actually, Lazaris took over answering the questions, and lengthy dialogues took place between Peny and Lazaris. Peny recorded every word, and although Jach had a difficult time believing what he was hearing, and wished to avoid even talking about it, he did agree to sit and close his eyes and take what he called his "after-dinner nap" while Lazaris channeled through him. Over time, the words "just keep moving" continued to go through Jach's mind, as Peny and Michaell, a friend knowledgeable in Eastern philosophy and metaphysics, helped interpret what was being said. They experienced an overwhelming spirit of love as they witnessed the channeled messages. It would be two years, however, before Jach himself felt the compassion, concern, and wisdom of Lazaris, and when it came, he broke down sobbing, as he was filled with a perfect peace.
From that point on, Jach devoted his life to allowing Lazaris "to borrow his vocal chords" while he went into a deep trance, in order to teach and heal others. Lazaris explained that by Jach going into a "full-trance state," the information coming through him would not be colored or tainted with Jach's personality or personal interpretation, but it would come through as a pure message from Lazaris. Clarifying that Jach's energy field acts merely as an antenna—his body an amplifier for the "vibratory frequencies" that end up as sound—Lazaris was emphatic that there is no taking over or possessing of Jach's body any more than a news anchor on TV is really in the television set. Stating that Lazaris has never been in a physical body, nor do "they" desire to ever be, one of the main messages "they" wish to make known is that a consciousness exists far beyond what one could imagine or believe.
Since 1974, tens of thousands, including celebrities, have found friendships with what they describe as the loving, humorous, and witty Lazaris, who offers them emotional and spiritual guidance on a wide range of topics.
Kautz, William H. and Melanie Branson. Channeling: The Intuitive Connection. San Francisco: Harper and Row, 1987.
Lazaris. http://www.lazaris.com/lmintromf.htm. 15 October 2001.
——. Lazaris Interviews, Book 1. Beverly Hills: Concept: Synergy Publishing, 1988.
——. The Sacred Journey: You and Your Higher Self. Beverly Hills: Concept: Synergy Publishing, 1987.
Zuromski, Paul. "A Conversation with Jach Pursel and Lazaris." Body, Mind Spirit 7, no. 1: (January/February 1988).
Jane Roberts (1929–1984)
On September 9, 1963, 34-year-old Jane Roberts had finished her dinner and was sitting down to her usual evening session of poetry writing. Her husband, Robert F. Butts, was in his art studio, three rooms away, working on his painting. Roberts picked up her pen and stared at the blank piece of paper, waiting for the creative juices to begin flowing. She had no reason to suspect that this night would be any different from others in her life.
All at once she found herself in the throes of an experience she could only liken to a drugless trip. "Between one normal minute and the next, a fantastic avalanche of radical, new ideas burst into my head, with tremendous force, as if my skull were some sort of receiving station, tuned up to unbearable volume," she wrote later, describing the experience. "Not only ideas came through this channel, but sensations, intensified and pulsating. I was…connected to some incredible source of energy."
The startled young woman had no time to call out to her husband, but her pen began feverishly to cover the page before her with a multitude of thoughts and feelings. Consciousness and reality were all turned around, and the thoughts that she was receiving seemed to be invading her mind, taking up permanent residence. Feeling and knowing became one and the same thing, and the importance of intellectual knowledge paled before the sensation of wisdom gained beyond the power of reasoning. At the same time all this was happening, a small part of Roberts seemed to remember that this same scenario had been enacted the night before in a dream, but she had forgotten it. Somehow, though, she knew the two experiences were connected.
When she returned to full consciousness, Roberts found herself giving a title to the barrage of words that had streamed across the paper in front of her: The Physical Universe of Idea Construction. The title seemed to fit the hastily scribbled notes, but none of the material fit anywhere into Roberts's previous convictions regarding life and the human psyche. The sudden paranormal experience had turned her world upside-down and would eventually lead to a series of dramatic events that forever changed her life.
Jane Roberts and Rob Butts bought a book on extrasensory perception, and they decided to try some experiments with an old Ouija board that their landlady had found in the attic. The first two times they tried to move the planchette, nothing happened. Neither of them were surprised, for they had little faith in the board's capabilities. On the third try, they were both amazed when the planchette began to move across the board and spell out answers to their questions. The couple found out that they had contacted an entity calling itself Frank Withers, who claimed to have lived in their New York town of Elmira and died there in the 1940s. The spirit provided other details of his life on Earth, and Jane Roberts and Rob Butts were surprised when the information actually checked out in the town records.
On December 8, 1963, the spirit of Frank Withers said while he had lived a "rather colorless" existence by that name, he preferred to be addressed as Seth, because it better suited the whole self that he was trying to be. He went on to say that from his perspective, Rob would better be named Joseph, and Jane, Rupert.
After that session, which lasted until after midnight, Roberts was convinced that Seth was an aspect of either her or Butts's subconscious. She could not accept the idea that Seth might represent a separate entity that had survived death. In subsequent sessions, she was determined to resist the development of mediumship that was apparently growing stronger within her each time they sat down at the Ouija board. Then, on the evening of December 15, Roberts felt a great rush of words welling up within her. She felt nearly choked up with "piles of nouns and verbs" in her head. And then, "without really knowing how or why, I opened my mouth and let them out." Seth was no longer restricted to the Ouija board. He was now able to speak through Jane and to deal with complex subjects that changed their response to the universe and their own role within it.
There seemed little in either Roberts's or Butts's early lives to which a psychical researcher might point and reach a clear conclusion that a spirit medium or channel was in the making. Growing up in Saratoga Springs, New York, as far as Roberts could remember, she had never demonstrated any extrasensory abilities before Seth's arrival. She had begun writing poetry as a child, and she had always been creative, but there was nothing to indicate that the girl would grow into a psychic of substantial ability. Her parents divorced, and Roberts had lived with her mother as they struggled to make ends meet. It had been a poetry scholarship that got Roberts into Skidmore College and out of her relentlessly poor life.
Butts was a product of what Jane called middle-class American "social Protestantism." A talented painter, Butts's role in accumulating what would later come to be called "The Seth Material" was from the first that of scribe and questioner. They seldom used a tape recorder during their twice-a-week sessions, but Butts maintained meticulous notes. He observed the subtle changes in Roberts or Seth as he carefully transcribed Seth's words verbatim, and he had the pleasure of conversing with Seth, something that Roberts at times wished that she were able to do.
At first Roberts had been reluctant to give in too much to Seth, and she insisted on being able to keep her eyes open while she paced around the room. Later, she liked to sit in a rocker while in trance, and though she went through a period of closing her eyes for a couple of years, she returned to open, though half-lidded, eyes. Seth usually announced his presence by taking off Roberts's glasses and casting them to the floor or a nearby piece of furniture. The volume of his voice went through various stages of development. It was resonant and conversational, but on occasion, boomed out at an extraordinary volume.
Both Butts and Roberts were greatly affected personally by the lessons learned from their sessions with Seth. Butts benefitted from what Seth termed "inner visual data," and he even received a few useful art instructions from his unusual friend. Roberts saw her latent psychic abilities flower under Seth's tutelage. She received specific instructions from Seth on how to develop telepathy, clairvoyance, and precognition. Of particular interest to her were her out-of-body experiences, which sometimes occurred under curious circumstances while she was in trance with Seth.
Through such books as The Seth Material, Jane Roberts essentially created a renewed interest in contemporary spirit mediumship, which was now updated as "channeling," likening the psychic-sensitive to a television set receiving channels telecast to it. Central to an understanding of the Seth Material is an awareness of the entity's basic teaching that all reality is created by thought and emotions. Specifically, what a person thinks and feels forms his or her surrounding reality. This process of reality-building is not static, however. It is dynamic. Therefore, reality is constantly changing, and it follows that a conscious awareness of this process can change any reality for the better. No one is at the mercy of past events. An individual cannot blame his or her parents, church, schooling, or any other person or event for making him or her the way he or she is. In ignorance, one may have made oneself unhappy, but with conscious awareness that person can make himself or herself a happy, productive individual. Because individuals create their own reality, they can therefore change it.
Seth's belief in mind as the builder expands the concept of human personality in a unique way. Since thoughts and emotions are believed to create reality, then dreams, too, have a separate reality. When individuals dream of themselves, they are seeing a fragment of their own personality, such as the probable self identified by Seth. According to the spirit entity, each individual has a counterpart in other systems of reality. These are not identical selves or twins, but other selves who are part of the whole person, developing ideas in a different way. Each of these probable selves represents a portion of the whole self existing in a different dimension, yet all are a part of the whole self. According to Seth, these various realities "merge in the overall perceptions of the whole self" and "ultimately the inner ego must bring about comprehension on the parts of the simultaneous selves. Each portion of the whole self must become aware of the other parts." Seth also maintained that all layers of the whole self continually exchange information on a subconscious level.
In such terms, Jane Roberts may then have been a physical manifestation of the personality Seth; she may even have been one of his probable selves. She could have been part of a completely other whole self, separate from the whole self of which Seth was a part. Roberts continually attempted to better understand the relationship she had with Seth and to explain the true nature of their connection.
On February 26, 1982, Roberts was hospitalized for an underactive thyroid gland, severe arthritis, and other complications. Through the years of their spiritual interaction, Seth had provided suggestions to ease certain of her physical conditions, but nevertheless, she died on September 5, 1984. Butts has continued disseminating the Seth Material and completed two books on which they had been working before his wife's death.
It is difficult to place Jane Roberts in a category, for she herself refused any attempts to analyze either her trance abilities or the phenomenon of Seth in the old traditional medium/spirit guide relationship. The material that Seth imparted to her was not often seen in traditional examples of mediumship and spirit guides. It may take years before the Seth Material can be appropriately evaluated.
Roberts, Jane. The Afterdeath Journal of an American Philosopher: The World View of William James. Englewood Cliffs, N.J.: Prentice-Hall, 1978.
——. Dialogues of the Soul and Mortal Self in Time. Englewood Cliffs, N.J.: Prentice-Hall, 1975.
——. Seth Speaks: The Eternal Validity of the Soul. Englewood Cliffs, N.J.: Prentice-Hall, 1972.
Steiger, Brad. Exploring the Power Within. West Chester, Penn.: Whitford Books, 1989.
Rudi Schneider (1908–1957)
Rudi (Rudolf) Schneider was one of four brothers who produced mediumistic phenomena in the family's hometown of Branau, Austria. Although his older brothers—Willy, Hans, and Karl—demonstrated somewhat impressive abilities when they were children, it was Rudi who gained the greatest attention from scientific investigators.
Willy was the first of the Schneider brothers to receive more than a local reputation when a skeptic, a man named Kogelnik, witnessed one of Willy's seances and was convinced that he was observing genuine phenomena. Kogelnik brought Willy to the attention of the active psychical researcher Baron Albert von Schrenck-Notzing (1862–1929), who immediately tested and monitored the young medium. However, shortly after the tests had begun in earnest, "Olga," Willy's spirit control, asked that eleven-year-old Rudi be present. Although at that time Rudi's mediumship was only in the early process of development, von Schrenck-Notzing was intrigued by the fact that while Willy insisted upon complete darkness in which to produce phenomena, the younger Schneider felt contented to work under at least partially lighted conditions.
In January of 1926, a seance was held in the headquarters of the British Society for Psychical Research (BSPR) with Willy Schneider. The meeting had been organized by researcher Dr. E. J. Dingwall (1890–1986) and was attended by Douglas Dexter, a professional magician, and Dr. C. G. Lamb of the Engineering Laboratory at Cambridge. Schneider was carefully inspected by Dingwall the moment he set foot on the society's premises. The clothing that Schneider changed into before the seance—a set of pajamas and a dressing jacket—was the property of the society. Every precaution was taken to assure the investigators that whatever they might witness that night would be the result of psychic ability and not trickery.
The medium was led to a seat, and luminous strips were taped around both his ankles and his wrists so that his slightest movement could easily be seen by the members of the society. During the seance, as an added precaution, the medium's hands would be held by two researchers.
Enclosed in a gauze cage were a luminous cardboard ring and a tambourine. The cage itself was set on a table several feet in front of Schneider. As the seance progressed, the investigators were astonished to see the two enclosed objects float about in the gauze enclosure and dance like snowflakes through the air. The researchers found the phenomenon inexplicable, and Dingwall concluded his report with the statement that "…the only reasonable hypothesis is that some supernormal agency produced the result."
But even more impressive was the showing that Willy's brother Rudi made for the society six years later, on December 8, 1932. Days before he was to conduct the seance, representatives from a firm of building contractors inspected the seance room to assure the society that no hidden apparatus of any kind existed that might in some way simulate psychic effects. With the assistance of society member Lord Rayleigh and the Imperial College of Science, infrared equipment was installed in the seance room so that the slightest movement of Rudi's limbs could be detected. Before the sitting began, Rudi was trussed up in much the same manner as his brother had been.
After Schneider had entered a trance, Olga, his spirit contact, manifested and the medium levitated several times. The investigators were astounded to record an increase in his normal respiration rate of 14–26 times a minute to 250 to 300 times a minute. The medium maintained this rate for two hours, a feat that the researchers considered almost as remarkable as his ability to rise into the air and to flutter the curtains across the room.
The installation of the infrared equipment enabled the researchers to be assured that Rudi Schneider had not moved his limbs. However, C. V. C. Herbert, the man behind the controls, did report that the medium seemed to generate a mysterious force that had made the infrared beam oscillate at exactly twice the rate of his respiratory pattern.
In an intensive series of sittings conducted under the auspices of the Institute Meta-physique of Paris in 1930, Rudi Schneider had submitted to the experiments of Dr. Eugen Osty (1874–1938) and his son, Marcel. Osty enthusiastically confirmed the paranormal abilities of the medium and presented the results of his findings in a pamphlet entitled Unknown Power of the Spirit Over Matter in which he concluded that Rudi Schneider possessed the ability to move objects by sheer power of will. In Osty's assessment, the medium could not have produced such phenomena by fraudulent means because his hands and feet had been controlled by electrical apparatus and his body had been held down by researchers, who had prevented any movement on his part.
Between February and May of 1932, Rudi Schneider began another series of experiments in London with Harry Price (1881–1948), a psychical researcher who was attempting to have his National Laboratory for Psychical Research integrated into the Society for Psychical Research. Earlier, Price had been a champion of Willy's psychic abilities, and he appeared equally enthusiastic about Rudi's mediumistic talents. Price arranged for a complicated array of photographic equipment to photograph the resultant phenomena from every possible angle. While some of the sessions produced such manifestations as ghostly winds, the movement of objects, and the materialization of various forms, other tests were unsuccessful and left the observing scientists sharply divided in their opinions over the genuineness of Schneider's mediumship.
Price continued to proclaim the authenticity of Schneider's paranormal abilities, writing various articles insisting that he had passed every major test set before him and emerged unscathed from the ordeals of intense scientific investigation. Then on March 5, 1933, Price puzzled both his many admirers and detractors when he published an article in the Sunday Dispatch claiming that Rudi Schneider was a fraud. One of the photographs taken in April of the previous year, during the period of exhaustive experiments, revealed Schneider freeing a hand at the time that spiritistic phenomena had occurred. Why Price reversed himself so dramatically after having so publicly championed Schneider remains a mystery, though some psychical researchers felt that Price had become jealous of other investigators who appeared to have taken Schneider away from him to conduct their own tests. When other researchers who had examined Schneider began to waffle and backpeddle on their prior positive endorsements of his mediumship, proponents of Spiritualism denounced the psychic investigators as deceitful individuals who could not handle the truth of confronting genuine spirit phenomena. The renowned Swiss psychologist Carl G. Jung (1875–1961), who had attended one of Schneider's seances in 1925, said, "I shall not commit the fashionable stupidity of regarding everything I cannot explain as a fraud."
In The Strange Case of Rudi Schneider (1985), Anita Gregory concludes that any objective person who studied Schneider's life and his mediumship would form the impression that he was possessed of remarkable psychic abilities. Since he was a boy of 11, he had permitted himself to be thoroughly investigated by psychical researchers and had willingly accepted whatever strenuous conditions they chose to impose. In Gregory's assessment, "there is not one iota of evidence to suggest that he was ever in his life anything other than transparently honest." Today, psychical researcher John Beloff has decreed Rudi Schneider's mediumship to be rightly considered among the most authenticated in the annals of psychical research.
Until his death on April 28, 1957, at the age of 49, Rudolf Schneider continued to indulge various researchers who wished to test his mediumship, and he generously shared his talents with his friends and neighbors in Meyer, Austria, where he had supported his family by starting his own driving school.
Gregory, Anita. The Strange Case of Rudi Schneider. Metuchen, N.J.: Scarecrow Press, 1985.
Inglis, Brian. Science and Parascience: A History of the Paranormal. London: Hodder and Stoughton, 1984.
Tabori, Paul. Companions of the Unseen. New Hyde Park: N.Y.: University Press, 1968.
Witch of Endor (c. 1025 b.c.e.)
The Witch of Endor receives her indelible moments in the spiritual history of the Judeo-Christian traditions in Chapter 28: 4–28 of I Samuel. Saul, King of Israel, had begun his reign with a great military victory over the Ammonites, but he, who had once been a humble man, allowed his early successes to go to his head. When it becomes apparent to King Saul that David, once a mere shepherd boy whose musical talents eased his troubled mind, has found favor in God's eyes and will soon claim the throne of Israel, Saul tries to kill him. But David has evolved from the boy who slew the giant warrior Goliath with a sling-shot and the giant's own sword to a capable leader with his own army. Thoroughly frightened and confused, King Saul wishes that he would once again be able to seek the advice of the great and wise Samuel, who, before his death, had served Israel as the last of the judges, the first of the prophets, and the founder of the monarchy, the sole ruler between Eli and Saul.
Receiving no answer to his prayers to God, Saul tells one of his servants to find him a woman who has a familiar spirit (i.e., a spirit medium ) who can speak to the dead. The servant reminds Saul that he had passed laws that forced all such mediums and wizards out of the land under penalty of death, but, he admits, he does know of such a woman who lives at Endor.
Saul disguises himself and, accompanied by two loyal men, comes to see the Witch of Endor after it is dark. Getting directly to the point, Saul asks the woman to ask her spirit control to summon someone from the dead so that he might speak with him. No fool, the medium plays it very carefully, and reminds the stranger that Saul has driven all such men and women who claim to have familiar spirits out of the land of Israel. If she even acknowledges that she has such abilities, she could be put to death.
Saul, desperate for counsel from the spirit of Samuel, swears to her by the Lord that no punishment will come to her if she will perform this favor for him. He promises that he will tell no one. Satisfied with her client's oath of secrecy, the witch asks whom she shall ask her spirit control to summon from the land of the dead. Saul answers, "Bring me Samuel."
When the woman sees the spirit of Samuel materialize before her, it is also given to her to know that her client is King Saul, none other than the very ruler who had banished all mediums and conjurors from Israel. Saul once again reassures her that no harm will come to her, but he can see nothing and asks her what it is that has startled her. She describes the elderly man covered with a mantle who has appeared, and Saul, knowing that it is the spirit of Samuel, bows before him.
Although it seems Saul cannot see the form of his mentor, he can clearly hear the prophet's words of distress at being disturbed and brought back to the land of the living. "Why are you bothering me by bringing me up like this?" a querulous Samuel demands. When Saul explains how worried he is—the Philistines are preparing to attack his forces and God appears to have turned his back on him—Samuel goes on to say that there is nothing he can do or say to help him, because the Lord has departed from him and will turn the kingdom of Israel over to David. Moreover, Saul and his sons will soon be with Samuel among the spirits of the dead, slain in battle by the Philistines.
Saul trembles and falls to the ground in a faint. He is weak because of fear and because he has not eaten a single bit of food all that day or night. The Witch of Endor prevails upon him to eat something, and Saul's two bodyguards agree with her insistence that he needs nourishment. The woman kills a calf that she has been fattening for a special occasion, prepares its meat along with some unleavened bread that she bakes, and Saul dines with her and his men before he takes his leave to meet his destiny on the battlefield.
The Dictionary of Jewish Lore and Legend states that the Witch of Endor was able to raise Samuel from the spirit world because he had been dead less than 12 months, "and the soul stays close to the body for this period." Certain traditional accounts of the incident state that other spirits, including Moses, came with Samuel because when they saw his spirit arise, they thought that the Resurrection of the Dead had begun. Other scholars are divided in their opinions whether the apparition of Samuel was real or fraudulent, some stating that the Witch of Endor only placed Saul into a trance and deceived him into believing that he had seen Samuel. The Witch of Endor has become the prototype for the spirit medium as a necromancer, a magician who raises the spirits of the dead.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995.
Unterman, Alan. Dictionary of Jewish Lore and Legend. London: Thames and Hudson, 1991.
Carrington, Hereward (Hubert Lavington)(1880-1958)
Carrington, Hereward (Hubert Lavington)(1880-1958)
Psychical investigator and author of many popular books on psychic subjects. Carrington was born October 17, 1880, in St. Heliers, Jersey, Channel Islands, Britain. He was educated in London and Cranbrook, and immigrated to the United States in 1899. His Ph.D. was obtained later at William Penn College, in Iowa. His interest was in psychical research and he followed an anti-Spiritualist line until the book Essays in Psychical Re-search by "Miss X" (Ada Goodrich Freer) shook his skepticism. In 1900, at age 19, he joined the American branch of the Society for Psychical Research and devoted the rest of his life to such studies. He became known for his intellect and knowledge and was a delegate to the First International Psychical Congress in Copenhagen in 1921 and to subsequent congresses in Warsaw (1923), Paris (1927), Athens (1930), and Oslo (1935).
After Richard Hodgson (1855-1905) died and the American branch of the Society for Psychical Research was reestablished as the American Society for Psychical Research under James H. Hyslop 's leadership, Carrington became Hyslop's assistant and worked in that capacity until July 1908. Then, on behalf of the English Society for Psychical Research, and in company with Everard Feilding and W. W. Baggally, he went to Naples to investigate the phenomena of the medium Eusapia Palladino. His experiences, as described in Eusapia Palladino and Her Phenomena, moved him even further into the camp of believers. Summarizing his new stance, he stated,
"My own sittings convinced me finally and conclusively that genuine phenomena do occur, and, that being the case, the question of their interpretation naturally looms before me. I think that not only is the Spiritualistic hypothesis justified as a working theory, but it is, in fact, the only one capable of ratio-nally explaining the facts."
This view was shaken after Palladino, on his invitation, visited America in 1909 and was exposed as a fraud on two occasions. Carrington stuck by his earlier opinions and did not publish the record of the sittings, which remained in his possession until 1954. In his Personal Experiences in Spiritualism (1918), he speculated that the phenomena were specifically of biological origin.
In 1921, with an interested group behind him, Carrington founded the American Psychical Institute and Laboratory, which was in active operation for about two years.
In 1924 he sat on a committee of the Scientific American investigating the phenomena of Spiritualism. He attended many sittings with Mina Crandon ("Margery") in Boston and initially considered her mediumship genuine. Then in 1932, following some revelations of probable fraud, his faith was again shaken. He wrote in the Bulletin of the Boston Society for Psychic Re-search, "Certainly this throws a cloud over the whole Margery case." Carrington also found fraud in his investigation of William Cartheuser.
Carrington believed in the strong pull of the positive evidence for human survival, yet as he grew older, he became far less committed to it. Summarizing his own researches in The Story of Psychic Science (1930), he states:
"I may say that I have never, in all that time, witnessed any phenomena which have appeared to me undoubtedly spiritistic in character—though I have, of course, seen many unquestionably supernormal phenomena. At the same time, I realize very fully that other very competent investigators have seen and reported manifestations far more striking than any it has been my good fortune to witness: and these findings have duly impressed me. I, therefore, maintain a perfectly open mind upon this question, while continuing my investigations and shall probably continue in this state of mental equilibrium until some striking and convincing phenomena turn the scales in one direction or in the other."
Those striking and convincing phenomena came Carrington's way with the visit of Eileen Garrett at the American Psychical Institute three years later. Having subjected her to psychoanalytic "association tests," combined with an electrical recording apparatus to decide whether the "communicators" were personalities distinct from the medium, he concluded, "I can now say that our experiments seem to have shown the existence of mental entities independent of the control of the medium, and separate and apart from the conscious or subconcious mind of the medium."
Throughout his active life Carrington wrote numerous books, some notable for their sharp perceptions and insightful observations, and others filled with incredible and unfounded opinions. In his later years he moved on to investigate astral projection and wrote a series of classic books with Sylvan J. Muldoon. He died December 26, 1958, in Los Angeles.
Berger, Arthur S., and Joyce Berger. The Encyclopedia of Parapsychology and Psychical Research. New York: Paragon House, 1991.
Carrington, Hereward. The Case for Psychic Survival. New York: Citadel Press, 1957.
——. Loaves and Fishes. New York: Charles Scribner's Sons, 1935.
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