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Spiritualism: The Open Door to the Unseen Universe, Being Thirty Years of Personal Observation and Experience concerning Intercourse between the Material and Spiritual Worlds, offers a unique insider¿s perspective on the growing Spiritualist movement in Scotland and England from the late Victorian era through to the dawn of the 20th century. Originally published in The Two Worlds magazine over the course of 30 years, Scottish author James Robertson and editor J.J. Morse compiled these essays into a single volume in 1908. Filled with first-hand accounts of sittings, séances and experiences with some of the most recognized practitioners of the era, the book includes chapters on notable Spiritualists such as the English poet and Egyptologist Gerald Massey and Scottish mediums Alexander and David Duguid. Robertson describes in detail the activities and meetings of the still-extant Glasgow Association of Spiritualists. He also thoughtfully and thoroughly discusses topics such as the religion and literature of Spiritualism, Spiritualist organizations and periodicals of the era, and phenomena such as automatic writing and spirit photography. This Classic Reprint edition has been newly typeset for ease of reading.
Excerpt from Spiritualism: The Open Door to the Unseen Universe: Being Thirty Years of Personal Observation and Experience Concerning Intercourse Between the Material and Spiritual Worlds N 0 other movement which has originated during the past sixty years has exerted so powerful an influence upon contemporary thought as modern Spiritualism has done. No man within the ranks of British Spiritualists can better tell the story of its growth in these islands during the past thirty years than the writer of the following pages; few could tell it as well. Having been intimately associated with him during the period covered by his pen, there is no question in my mind as to the accuracy of his statements, while their illuminating lucidity leaves nothing to be desired. Personal experience in the matters detailed in the ensuing chapters is necessary for correct judgment. My friend possesses such experience, and speaks, con sequently, as one having authority. Himself a business man of repute in his great city, Glasgow, his words are weighty and full worthy of respect. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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A study of the public fascination with spiritualism and psychical research in Victorian and Edwardian times.
Historians and biographers of psychoanalysis, psychotherapy, psychology, medicine and culture, even Wikipedia, believe Ernest Jones discovered Freud in 1904 and had become the first English-speaking practitioner of psychoanalysis by 1906. Psychoanalysis in Britain, 1893–1913 offers radically different versions to that monolithic Account propagated by Jones over 70 years ago. Detailed readings of the contemporaneous literature expose the absurdities of Jones’s claim, arguing that he could not have been using psychoanalysis until after he exiled himself to Canada in September 1908. Removing Jones reveals vibrant British cultures of ‘Mind Healing’ which serve as backdrops for widespread interest in Freud. First; the London Psychotherapeutic Society whose volunteer staff of mesmerists, magnetists, hypnotists and spiritualists offered free psycho-therapeutic treatments. Then the wondrous Walford Bodie, who wrought his free ‘miraculous cures,’ on and off the music-hall stage, to adoring and hostile audiences alike. Then the competing religious and spiritual groups actively promoting their own faith healings, often in reaction to fears of Christian Science but often cow-towing to orthodox medical and clerical orthodoxies. From this strange milieu emerged medically qualified practitioners, like Edwin Ash, Betts Taplin, and Douglas Bryan, who embraced hypnotism and psychotherapy. From 1904 British Medical Journals began discussing Freud’s work and by 1908 psychiatrists, working in lunatic asylums, were already testing and applying his theories in the treatment of patients. The medically qualified psychotherapists, who formed the Medical Society for the Study of Suggestive Therapeutics, soon joined with medical members from the Society for Psychical Research in discussing, proselytizing, and practising psychoanalysis. Thus when Jones returned to London, in late summer 1913, there were thriving psychotherapeutic cultures with talk of Freud and psychoanalysis occupying medical journals and conferences. Psychoanalysis in Britain, 1893–1913, with its meticulous research, wide sweep of vision and detailed understanding of the subtle inter-connections between the orthodox and the unorthodox, the lay and the medical, the social and the biographical, as well as the byzantine complexities of British medical politics, will radically alter your understanding of how those early twentieth century ‘Mind Healing’ debates helped shape the ways in which the ‘talking cure’ first started infiltrating our lives.