Cultic Studies Review, Vol. 9, No. 1, 2010, Page 148
suggestion. For example, the medium may say, ―I am getting a feeling of a new house
connected with something or a person in blue. Does that mean anything to you?‖
The final chapter covers how Spiritualism survived decades of exposures of actual fraud,
especially during the heyday of ―phenomena.‖ Those were the days of spiritual
performances or ―physical mediumship‖ that required séances with partitioned closets,
floating trumpets, tilting tables, wispy white clothing, and confederates posing as spirits.
The authors recount the infamous story of the Fox sisters, credited with kick-starting the
spirit-contact rage in 1848. Of interest is that Margaret Fox returned to her Spiritualist
performances shortly after her confession and explanation of the fakery in 1888. Those who
believed she was lying about faking were happy to see her back in action. After all was said
and done, she still had to make a living.
Although you might find a good introduction to the world of Spiritualism here, do not expect
this book to be more than that. And the only time the authors mention ―cult‖ is in regard to
troublesome agitators who defaced the cemetery and stole part of a skull (page 11).
There is no index or list of sources. What references the authors use are sparse and within
the chapters. In many instances, I had no idea of where the authors gathered their
information or facts, although they made many allusions to their first book about
Cassadaga. They present a sense of the place with a section about the buildings, when they
were built, and who resides in some of them. Many interesting black-and-white photos of
the buildings and residents from both years gone by and today illustrate the narrative. The
authors include a photo of street signs at ―Spiritualist St. and Mediumship Way.‖
In chapter Five, ―Decoding Spiritualism,‖ the authors lay out the Seven Principles of
Spiritualism, based on what the sect calls Natural Law, or ―a body of unchanging moral
principles regarded as a basis for all human conduct‖ (page 59). Yet the authors state that
―Spiritualism has no creed no rituals no dogmatic belief‖ (page 63) while they also claim it
to be a science, a philosophy and a religion. It is a science because it investigates, analyzes,
and classifies spirit contact through observation and demonstration a philosophy because it
studies the laws of nature, both on ―seen and unseen sides of life‖ and a religion because it
strives to comply with the physical, mental, and spiritual laws of nature. The chapter goes
on to define, for example, Spirit Guide, mediumship styles and approaches, clairvoyance,
mental healing, telepathy, and precognition. Most of Western spiritualism springs from a
Christian view, with nearly seventy passages from the Bible cited as evidence on page 71.
Chapter Six—―Medium? Psychic? Astrologer?‖—defines the three main types of Spiritualist at
Cassadaga. Good examples help the reader grasp that a medium speaks for or translates
what a spirit or discarnate being wishes to communicate a psychic uses innate powers to
offer spiritual advice and an astrologer, of course, relies on a map of the ―stars‖ to
interpret character and fate. Chapter Eight discusses ―Spiritual Phenomena‖ that include
manifestations and psychic healing, as well as ―Ground Rules for a Séance.‖ I found it odd
and unfortunate that the authors cite Reverend C. W. Leadbeater and his book Spiritualism
and Theosophy (1928) rather extensively in this chapter. The unreliable Leadbeater was
notorious for his moral lapses, narcissism, and eccentricities as a Theosophist. Ruth
Brandon (1983), in her well-researched history The Spiritualists, does not mention him.
Brandon instead goes to Leadbeater‘s mentor and predecessor Madame Blavatsky as a
significant character and player in the history of Spiritualists.
If you seek a more scholarly approach to this community, turn to Cassadaga: The South‘s
Oldest Spiritual Community, edited by John J. Guthrie, Jr., Phillip Charles Lucas, and Gary
Monroe (2000) this text includes chapters by eight different authors (see my review at
http://icsahome.com/infoserv_bookreviews/bkrev_cassadaga.htm ).For a critical history, I
would also recommend the aforementioned The Spiritualists by Brandon.
suggestion. For example, the medium may say, ―I am getting a feeling of a new house
connected with something or a person in blue. Does that mean anything to you?‖
The final chapter covers how Spiritualism survived decades of exposures of actual fraud,
especially during the heyday of ―phenomena.‖ Those were the days of spiritual
performances or ―physical mediumship‖ that required séances with partitioned closets,
floating trumpets, tilting tables, wispy white clothing, and confederates posing as spirits.
The authors recount the infamous story of the Fox sisters, credited with kick-starting the
spirit-contact rage in 1848. Of interest is that Margaret Fox returned to her Spiritualist
performances shortly after her confession and explanation of the fakery in 1888. Those who
believed she was lying about faking were happy to see her back in action. After all was said
and done, she still had to make a living.
Although you might find a good introduction to the world of Spiritualism here, do not expect
this book to be more than that. And the only time the authors mention ―cult‖ is in regard to
troublesome agitators who defaced the cemetery and stole part of a skull (page 11).
There is no index or list of sources. What references the authors use are sparse and within
the chapters. In many instances, I had no idea of where the authors gathered their
information or facts, although they made many allusions to their first book about
Cassadaga. They present a sense of the place with a section about the buildings, when they
were built, and who resides in some of them. Many interesting black-and-white photos of
the buildings and residents from both years gone by and today illustrate the narrative. The
authors include a photo of street signs at ―Spiritualist St. and Mediumship Way.‖
In chapter Five, ―Decoding Spiritualism,‖ the authors lay out the Seven Principles of
Spiritualism, based on what the sect calls Natural Law, or ―a body of unchanging moral
principles regarded as a basis for all human conduct‖ (page 59). Yet the authors state that
―Spiritualism has no creed no rituals no dogmatic belief‖ (page 63) while they also claim it
to be a science, a philosophy and a religion. It is a science because it investigates, analyzes,
and classifies spirit contact through observation and demonstration a philosophy because it
studies the laws of nature, both on ―seen and unseen sides of life‖ and a religion because it
strives to comply with the physical, mental, and spiritual laws of nature. The chapter goes
on to define, for example, Spirit Guide, mediumship styles and approaches, clairvoyance,
mental healing, telepathy, and precognition. Most of Western spiritualism springs from a
Christian view, with nearly seventy passages from the Bible cited as evidence on page 71.
Chapter Six—―Medium? Psychic? Astrologer?‖—defines the three main types of Spiritualist at
Cassadaga. Good examples help the reader grasp that a medium speaks for or translates
what a spirit or discarnate being wishes to communicate a psychic uses innate powers to
offer spiritual advice and an astrologer, of course, relies on a map of the ―stars‖ to
interpret character and fate. Chapter Eight discusses ―Spiritual Phenomena‖ that include
manifestations and psychic healing, as well as ―Ground Rules for a Séance.‖ I found it odd
and unfortunate that the authors cite Reverend C. W. Leadbeater and his book Spiritualism
and Theosophy (1928) rather extensively in this chapter. The unreliable Leadbeater was
notorious for his moral lapses, narcissism, and eccentricities as a Theosophist. Ruth
Brandon (1983), in her well-researched history The Spiritualists, does not mention him.
Brandon instead goes to Leadbeater‘s mentor and predecessor Madame Blavatsky as a
significant character and player in the history of Spiritualists.
If you seek a more scholarly approach to this community, turn to Cassadaga: The South‘s
Oldest Spiritual Community, edited by John J. Guthrie, Jr., Phillip Charles Lucas, and Gary
Monroe (2000) this text includes chapters by eight different authors (see my review at
http://icsahome.com/infoserv_bookreviews/bkrev_cassadaga.htm ).For a critical history, I
would also recommend the aforementioned The Spiritualists by Brandon.
