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From the 1830s to the Civil War, Americans could be found putting each other into trances for fun and profit in parlors, on stage, and in medical consulting rooms. They were performing mesmerism. Surprisingly central to literature and culture of the period, mesmerism embraced a variety of phenomena, including mind control, spirit travel, and clairvoyance. Although it had been debunked by Benjamin Franklin in late eighteenth-century France, the practice nonetheless enjoyed a decades-long resurgence in the United States. Emily Ogden here offers the first comprehensive account of those boom years. Credulity tells the fascinating story of mesmerism’s spread from the plantations of the French Antilles to the textile factory cities of 1830s New England. As it proliferated along the Eastern seaboard, this occult movement attracted attention from Ralph Waldo Emerson’s circle and ignited the nineteenth-century equivalent of flame wars in the major newspapers. But mesmerism was not simply the last gasp of magic in modern times. Far from being magicians themselves, mesmerists claimed to provide the first rational means of manipulating the credulous human tendencies that had underwritten past superstitions. Now, rather than propping up the powers of oracles and false gods, these tendencies served modern ends such as labor supervision, education, and mediated communication. Neither an atavistic throwback nor a radical alternative, mesmerism was part and parcel of the modern. Credulity offers us a new way of understanding the place of enchantment in secularizing America.
Early in 1788, Franz Anton Mesmer arrived in Paris and began to promulgate an exotic theory of healing that almost immediately seized the imagination of the general populace. Robert Darnton's lively study provides a useful contribution to the study of popular culture and the manner in which ideas are diffused down through various social levels.
In 1779, Franz Anton Mesmer wrote an 88-page book, Mémoire sur la découverte du magnétisme animal, to which he appended his famous 27 Propositions. While undertaking research, G.F. Frankau obtained, on loan from a private library, an original edition of Mesmer's Mémoire sur la découverte de Magnétism Animal. Realising its medico-historical importance and tempted by a layman's vanity to undertake the translation himself, he eventually decided that the task could only be accomplished by an expert; He secured the services of Captain V. R. Myers of the Berlitz School of Languages. Myer's rendering of the eighteenth-century French is highly praiseworthy. The adjective "mesmeric", the substantive "mesmerism", and the verb to "mesmerise" have not changed their meanings since they first became current-posterity's unique tribute to a unique man.
2019 Reprint of 1948 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition software. Franz Friedrich Anton Mesmer [1734-1815] was a German doctor who theorized the existence of a natural energy transference occurring between all animated and inanimate objects; what he called animal magnetism, later also referred to as mesmerism. Mesmer's theory attracted a wide following between about 1780 and 1850 and continued to have some influence thereafter. 1843 the Scottish doctor James Braid proposed the term hypnosis for a technique derived from animal magnetism; today the word "mesmerism" generally functions as a synonym of "hypnosis". This publication is a reprint of the first English translation in 1948 of Mesmer's historic Memoire sur la Decouverte du Magnetisme Animal to appear in English. It was originally published in French in 1779.
List of IllustrationsAcknowledgmentsIntroduction: An Invitation to the Seance1: Discovery of the Island of Mesmeria 2: Animal Magnetism Comes to London 3: Experimental Subjects as Scientific Instruments 4: Carnival, Chapel, and Pantomime 5: The Peripatetic Power of the "New Science" 6: Consultations, Conversaziones, and Institutions 7: The Invention of Anesthesia and the Redefinition of Pain 8: Colonizing Sensations in Victorian India9: Emanations from the Sickroom 10: The Mesmeric Cure of Souls 11: Expertise, Common Sense, and the Territories of Science 12: The Social Body and the Invention of Consensus Conclusion: The Day after the Feast Notes Bibliography Index Copyright © Libri GmbH. All rights reserved.
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At a fascinating moment in French intellectual history, an interest in matters occult was not equivalent to a rejection of scientific thought; participants in séances and magic rituals were seekers after experimental data as well as spiritual truth. A young astronomy student wrote of his quest: "I am not in the presence or under the influence of any evil spirit: I study Spiritism as I study mathematics." He did not see himself as an ecstatic visionary but rather as a sober observer. For him, the darkened room of occult practice was as much laboratory as church. In an evocative history of alternative religious practices in France in the second half of the nineteenth and beginning of the twentieth centuries, John Warne Monroe tells the interconnected stories of three movements—Mesmerism, Spiritism, and Occultism. Adherents of these groups, Monroe reveals, attempted to "modernize" faith by providing empirical support for metaphysical concepts. Instead of trusting theological speculation about the nature of the soul, these believers attempted to gather tangible evidence through Mesmeric experiments, séances, and ceremonial magic. While few French people were active Mesmerists, Spiritists, or Occultists, large segments of the educated general public were familiar with these movements and often regarded them as fascinating expressions of the "modern condition," a notable contrast to the Catholicism and secular materialism that prevailed in their culture. Featuring eerie spirit photographs, amusing Daumier lithographs, and a posthumous autograph from Voltaire, as well as extensive documentary evidence, Laboratories of Faith gives readers a sense of what being in a séance or a secret-society ritual might actually have felt like and why these feelings attracted participants. While they never achieved the transformation of human consciousness for which they strove, these thinkers and believers nevertheless pioneered a way of "being religious" that has become an enduring part of the Western cultural vocabulary.
The story of mesmerism in nineteenth-century America is the story of how, for the first time, a psychological theory arose to meet the everyday religious and intellectual needs of Americans. Robert Fuller gives us the first complete history of American mesmerist philosophy. He traces its development from an obscure scientific hypothesis to a powerful spiritual philosophy that deeply influenced many of the period's emerging Protestant religious sects. He investigates in depth the role of mesmerism in the Mind-Cure movement and New Thought and paints for us the cultural land­scape existing at a time when thousands of antebellum Americans turned from their churches to the realm of psychology in search of self-understanding. In the early part of the century, mesmerism was for the most part the territory of carnival showmen. Itinerant mesmerists during the 1830s placed subjects in trancelike states from which they could divulge the contents of sealed envelopes and describe in detail locales to which they had never traveled. Literary figures such as Poe and Hawthorne seized upon mesmerism, depicting its workings at their most sinister and diabolical extreme. But by midcentury, mesmerism was beginning to enter the American consciousness in ways that involved anything but parlor trickery. Straddling a fine line between religious myth and scientific philosophy, mesmerism's spiritual tenets resonated almost perfectly with important currents in contemporary religious life. Universalists, Swedenborgians, and early spiritualists adopted the doctrine of mesmerism as evidence of man's unity with the Almighty. The self-made mind-cure practitioner Phineas Quimby used mesmeric theory to develop his "power of positive thinking," a concept that led eventually to the emergence of the Christian Science movement. But, Fuller shows, mind-cure cultists such as Quimby also helped transform mesmerism into a kind of self-help spirituality. Later writers condensed the principles of mesmeric healing into handy maxims that could be assimilated by a popular reading audience. Thus Mesmerism and the American Cure of Souls presents a paradigmatic instance of the role played by psychology in the American sensibility. In addition, Fuller's study constitutes a rich and hitherto unexplored chapter in American intellectual history.