Journal articles: 'Science and spiritualism'

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MCGRATH, LARRY S. "ALFRED FOUILLÉE BETWEEN SCIENCE AND SPIRITUALISM." Modern Intellectual History 12, no. 2 (October 15, 2014): 295–323. http://dx.doi.org/10.1017/s147924431400050x.

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This essay examines the rapprochement between science and metaphysics that the French philosopher Alfred Fouillée staged in his writings from 1872 up until his death in 1912. Amidst the influx of new research in scientific psychology inundating France in the late nineteenth century, Fouillée's thought stands out for its creative effort to advance a new spiritualist philosophy on the basis of positive scientific advancements. Fouillée's work is significant for intellectual historians of thought in the fin de siècle because it challenges the common historiographical narrative, initially presented in H. Stuart Hughes's Consciousness and Society, which erroneously frames spiritualist thinkers, Henri Bergson chief among them, as leading a “revolt against positivism.” Fouillée throws into stark relief a new spiritualist current that incorporated research in the natural and human sciences from across Europe in order to craft an updated understanding of consciousness. This essay treats Fouillée's work as a historical window onto a distinctly new spiritualism whose proponents sought to overcome the old spiritualism of Victor Cousin's eclectic school, which shunned any naturalist underpinning of metaphysics. While Fouillée has already been widely historicized as a social and political thinker, this essay introduces original archival materials that help to resituate Fouillée as a leading figure of the new spiritualism animating French philosophy in the final quarter of the nineteenth century.

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Razdyakonov, Vladislav. "Divine Laws and Miracles of Nature: Natural Theology of the Russian modern spiritualist Movement in the late XIXth – early XXth century." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 65–84. http://dx.doi.org/10.21146/2587-683x-2021-5-2-65-84.

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Russian spiritualism movement of the 19th – early 20th century remains an understudied area of current scientific research. Its philosophical and theological aspects deserve more attention due to its marginal role on the epistemological borders between science and religion. The article aims to reveal the Russian spiritualists’ vision of the relationship between God and nature and for the first time overviews and analyses debates in Russian spiritualism about the problems of the philosophy of religion. The article considers spiritualists’ insight in the essence of “miracle” and “law”, interpretation of evolution as a teleological process; evaluation of different Divine Attributes and their role in theological criticism, and also spiritualists’ solution to the Problem of Evil and Suffering. The natural theology of modern spiritualism constitutes part of the general intellectual movement aimed to bring into harmony both scientific and religious worldviews in the second half of the 19th century. Works of both foreign and Russian spiritualists demonstrate that the sacralization of laws and “naturalization” of miracles were used by spiritualists to preserve the religious worldview at the time when monism and evolutionism established itself as the central ontological and main historical programmes in natural science. Still, the detailed analysis of philosophical aspects of Russian spiritualism challenges its widely-known characteristic as “synthesis” of science and religion and its simplistic characterization as being pantheistic in its nature. The article for the first time puts emphasis on the theistic current in Russian spiritualism and also highlights the key theme of its interaction with Russian philosophical thought – the survival of human personality. It encourages discussions on the role of engagement between spiritualistic movement and Russian religious philosophy at the turn of the 19th сentury.

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Larsen, Jordan. "The evolving spirit: morals and mutualism in Arabella Buckley's evolutionary epic." Notes and Records: the Royal Society Journal of the History of Science 71, no. 4 (September 6, 2017): 385–408. http://dx.doi.org/10.1098/rsnr.2016.0056.

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Contemporaries of Charles Darwin were divided on reconciling his theory of natural selection with religion and morality. Although Alfred Russel Wallace stands out as a spiritualist advocate of natural selection who rejected a natural origin of morality, the science popularizer and spiritualist Arabella Buckley (1840–1929) offers a more representative example of how theists, whether spiritualist or more orthodox in their religion, found reconciliation. Unlike Wallace, Buckley emphasized the lawful evolution of morality and of the soul, drawing from the theological tradition of traducianism. Significantly, Buckley argued for a mutualistic and deeply theistic interpretation of Darwinian evolution, particularly the evolution of morals, without sacrificing the uniformity of natural law. Though Buckley's understanding of the evolutionary epic has been represented as emphasizing mutualism (Gates 1998) and spiritualist theology (Lightman 2007), here I demonstrate that her distinctive addition to the debate lies in her unifying theory of traducianism. In contrast to other authors, I argue that through Buckley we better understand Victorian spiritualism as more of a religion than an occult science. However, it was a conception of religion that, through her evolutionary traducianism, bridged science and spiritualism. This offers historians a more complex but satisfying image of the Victorian worldview after Darwin.

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Nakao, Maika. "Radium traffic: radiation, science and spiritualism in early twentieth-century Japan." Medical History 65, no. 1 (December 15, 2020): 32–45. http://dx.doi.org/10.1017/mdh.2020.47.

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AbstractThe emergence of modern health-related commodities and tourism in the late Meiji and Taishō eras (1900s–1920s) was accompanied by a revival of spiritualist religions, many of which had their origins in folk belief. What helped this was the people’s interpretation of radiation. This article underscores the linkages between radiation, science and spiritualism in Japan at the time of modernisation and imperialism. In the early twentieth century, the general public came to know about radiation because it was deemed to have special efficacy in healing the human body. In Japan, the concept of radiation harmonised with both Western culture and Japanese traditional culture. One can see the fusion of Western and traditional culture both in people’s lives and commercial culture through the popularity and availability of radium hot springs and radioactive commodities. Radium hot springs became fashionable in Japan in the 1910s. As scholars reported that radium provided the real potency of hot springs, local hot springs villages seized on the scientific explanation and connected their developments with national policies and industries. This paper illustrates how the discourse about radium, which came from the field of radiation medicine, connected science and spiritualism in modern Japan.

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McCorristine, Shane. "Science and Spiritualism in an Irish Context." Aries 22, no. 1 (November 22, 2021): 89–113. http://dx.doi.org/10.1163/15700593-02201005.

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Abstract William Fletcher Barrett (1844–1925) has long been recognised for his key role in the foundation of the Society for Psychical Research in 1882, but this came after years of working as a physicist and psychical researcher between Ireland and Britain, conducting mesmeric experiments, maintaining correspondence, and sharing research ideas at forums like the British Association for the Advancement of Science. This article re-evaluates Barrett’s career by focusing on his networks, projects, and organisations in Ireland. These acted as bridges connecting his work as a teacher of physics with his work as a psychical researcher and investigator of spiritualism. In doing so, this article also contributes to the history of spiritualism in Ireland by demonstrating the rich connections which existed between scientists, intellectuals, and amateur investigators in the area of spiritualism and psychical research.

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SWATOS, William H. "Spiritualism as a Religion of Science." Social Compass 37, no. 4 (December 1990): 471–82. http://dx.doi.org/10.1177/003776890037004005.

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Razdyiakonov, Vladislav. "The Revolution of the Spirits for the Spiritual Brotherhood: Russian Spiritualist Movement and Its Social Ideals." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 318–42. http://dx.doi.org/10.22394/2073-7203-2020-38-4-318-342.

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The article offers a reconstruction of the social ideals of Russian spiritualists. Main sources include texts revealing spiritualists’ ideas about the structure of the spiritual world; structure and characteristics of spiritual circles; and literary works by spiritualists reflecting their social ideals. Although the social and political views of Russian spiritualists were mostly conservative, their ontological views contained elements of social radicalism. The author distinguishes between the two types of spiritualists — rationalists and traditionalists — depending on their attitude towards the Orthodox Church, Christian theology and their specific views about the spiritual world. All spiritualists viewed the society critically as gripped with disease. Rationalist spiritualism was critical towards Christian dogmatic and practice, and although its supporters advocated the preservation of the social and political status quo, they hoped for both gradual social and political transformation and the realization of social ideals in the spiritual world. The traditionalists, despite their commitment to monarchy and the Church institution, expected a millenarian overturn and thus challenged the social and political order. Overall, the spiritualist social ideals are close to communitarian social projects based upon the idea of Christian brotherhood.

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Asekhauno, Anthony Afe, and Emmanuel Asia. "African Pragmatic Spiritualism as Neo-Science: A Bergsonian/Whiteheadian Critique of Hountondji." SIASAT 6, no. 2 (April 30, 2021): 82–91. http://dx.doi.org/10.33258/siasat.v6i2.92.

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Arguably, spiritualism is the most central of African philosophical systems. Amongst Africans, all reality is replete with spiritual involvement a pragmatic involvement. Spiritualism is typical and topical all around traditional African cultures, empirically manifested in all areas of human knowledge and experience including medicine, communication and transportation, entertainment, and the disquisition of justice. African spiritual capacity is a pragmatic reflection of African didactic strides. While this categorization may be apt and adequate for those sympathetic with truth and the African course, it, however, is either untrue or unscientific, a mark of primitivism. Clearly, it is outmoded and untenable to some others, including the Ivoirian-born Beninese Paulin Hountondji. This work reviews the major substance of Hountondji’s critical views on African spiritualism with a view to debunking them by adducing by the canons set by the process philosophies of Henry Bergson and Alfred North Whitehead. The trajectory attempts to build a theoretical pedestal for the grounding of an African esoteric philosophy, which is at once uniquely spiritual and pragmatic—hence the phrase, pragmatic spiritualism or spiritual pragmatism; a method and model recommended for wider feat in all human affairs and dealings with nature.

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Platt, R. Eric, and Hannah Holliman Paris. "A Ghostly Closure? The Strange History of Brinkley Female College, Nineteenth-Century Spiritualism, and the Terminal Effects of Sensationalist Journalism." Journal of Curriculum Studies Research 4, no. 1 (February 18, 2022): 58–75. http://dx.doi.org/10.46303/jcsr.2022.6.

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In 1871, Brinkley Female College in Memphis, Tennessee, closed due to a ghost story, regional interest in Spiritualism, and sensationalist journalism that harmed the short-lived academy. Spiritualism—a religio-spiritual movement punctuated by medium-guided communications between the living and deceased—was well-followed, though often contested during the nineteenth century. Spiritualism grew in popularity in the American South due to mass deaths resulting from yearly epidemics and the American Civil War. At the same time, sensationalist print media was widespread, and newspaper firms profited from unchecked accounts of Spiritualist seances and supernatural encounters. In the midst of this, higher education had expanded across the state of Tennessee. In the early years of Memphis-based women’s higher education, newspapers stoked interest in the paranormal by publishing unverified events attributed to a local women’s college. Sensationalist, penny-dreadful newspaper accounts influenced public perceptions, caused enrollment decline at Brinkley Female College, and resulted in institutional closure. As such, this case study recounts an unusual catalytic moment within the context of heightened Spiritualistic belief and uncouth journalistic practices. Ultimately, this study seeks to detail the influence of regional religious practices and sensational journalism on institutional termination.

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Hirst, Russel. "Indicting the Devil: Austin Phelps’s Fight Against Spiritualism." Journal of Communication and Religion 37, no. 3 (2014): 17–43. http://dx.doi.org/10.5840/jcr201437318.

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This article analyzes the rhetorical strategies of a nineteenth-century American professor of sacred rhetoric, Austin Phelps, in his opposition to the Spiritualist movement. Phelps’s approach encapsulates the most effective arguments used by a class of thinkers who were liberally educated, held great respect for science, and for whom biblical accounts of demonic activity continued to shed valid light upon modern-day phenomena. His booklet Spiritualism: The Argument in Brief (1871) employs elements of legal reasoning, especially a stasis approach—finding the “stopping points” in a judicial case—and apophatic strategy: using definition by negation to convince an audience to accept the rhetor’s definition of a key concept or term. “Counselor” Phelps grounds his arguments and conclusions in common experience, historical consciousness, commonly held religious belief, moral obligation, and professional duty. Far from being an unsophisticated rant about devils, Phelps’s treatment of Spiritualism was a high point of reasoned, classically argued discourse in the special domain of religious rhetoric: the supernatural.

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Gomel, Elana. "“SPIRITS IN THE MATERIAL WORLD”: SPIRITUALISM AND IDENTITY IN THE FIN DE SIÈCLE." Victorian Literature and Culture 35, no. 1 (January 22, 2007): 189–213. http://dx.doi.org/10.1017/s1060150307051480.

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BOOKS ARE SOMETIMES published posthumously. In the nineteenth century, books were occasionally written posthumously when spiritualist mediums claimed to receive communications from the spirits of famous writers anxious to keep in touch with their public from beyond the grave. Oscar Wilde wrote his last book twenty-six years after his death, Oscar Wilde from Purgatory: Psychic Messages (1926), edited by Hester Travers Smith, the medium who received the messages while in trance and inscribed them through the process known as “automatic writing.” The book was highly regarded in the spiritualist community, boasting a preface by Sir William Barrett, a famous physicist, a member of the British Association for the Advancement of Science, and – along with a number of other illustrious men of science such as physicists Sir William Crookes and Oliver Lodge as well as biologist Alfred Russell Wallace – a convert to spiritualism.

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Novitasari, Yuni, Syamsu Yusuf, and Ilfiandra Ilfiandra. "Perbandingan Tingkat Spiritualitas Remaja Berdasarkan Gender dan Jurusan." Indonesian Journal of Educational Counseling 1, no. 2 (July 31, 2017): 163–78. http://dx.doi.org/10.30653/001.201712.12.

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Spirituality is a self-ability to recognize the power of the One mighty, like God. Through an understanding of spirituality, one understands the meaning itself, the meaning of life and the purpose of his life. So that the person is able to direct his self positively in any situation. Spiritual hopes can be implemented and developed in guidance and counseling in Indonesia. The research objective was to compare the level of spirituality adolescents by gender and majors. This research design surveys, with descriptive analysis techniques. Participants determined by population sampling techniques, a number of 122 adolescents (students) SMAN 1 Punggur, Lampung. Results of this research were obtained an average score of; boys r = 115.64, and the female r = 121.36. A significant level of 0.320, meaning that there is no difference. Meanwhile, the average score of 119.58 science major teens and young majors for IPS at 119.09. A significant level of 1,000 and that means there is no difference. The conclusions of the research were the level of teenage boys spiritualism relatively similar to adolescent girls, and adolescents in the spiritualism level science majors are relatively the same as the teenagers in the majors IPS. Recommendations are given is that research on the study and implementation of spiritual guidance and counseling can be developed, and teacher guidance and counseling so that this study can be considered to help develop students' independence through a spiritual approach.

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Antoine-Mahut, Delphine. "Experimental Method and the Spiritualist Soul: The Case of Victor Cousin." Perspectives on Science 27, no. 5 (October 2019): 680–703. http://dx.doi.org/10.1162/posc_a_00321.

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Spiritualism designates a philosophy that lays claim to the separation of mind and body and the ontological and epistemological primacy of the former. In France, it is associated with the names of Victor Cousin and René Descartes, or more precisely with what Cousin made of Descartes as the founding father of a brittle rational psychology, closed off from the positive sciences, and as a critic in respect to the empiricist legacy of the idéologues. Moreover, by considering merely the end result, severed from its polemical genesis, we are prevented from understanding how the category of experience constituted a crucial question for spiritualism itself. Through returning to the origin of these discussions in the 1826 preface to Cousin’s Fragments philosophiques, this essay pursues a threefold path: to show (1) that the public birth of Cousinian spiritualism coincides with the affirmation of applying the experimental method, issuing from Bacon, to the study of facts of consciousness; (2) that Cousin’s later evolution follows a process of radicalization—that is, in this context, of ontologization and of reduction; and (3) that by recovering this genesis, we can distinguish many forms of spiritualisms committed to the experimental method, both in alliance with the early Cousin and against the later Cousin. In this way, we can rediscover the interwoven philosophical links, lost in the process of institutionalization, between metaphysical demands and empiricist concerns, or between “French” philosophy and the legacy of Condillac.

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., Amita. "YOGA AND SPIRITUALISM." REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 47, no. 2 (2022): 392–98. http://dx.doi.org/10.31995/rjpss.2022.v47i02.044.

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Char, M. B. S. "Information from spiritualism, science and its discipline ‐ cybernetics." Kybernetes 26, no. 2 (March 1997): 222. http://dx.doi.org/10.1108/03684929710163146.

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Ferguson, Christine, and Efram Sera-Shriar. "Spiritualism and Science Studies for the Twenty-First Century." Aries 22, no. 1 (November 22, 2021): 1–11. http://dx.doi.org/10.1163/15700593-02201001.

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Gillen, Paul. "The Pleasures of Spiritualism." Australian and New Zealand Journal of Sociology 23, no. 2 (August 1987): 217–32. http://dx.doi.org/10.1177/144078338702300204.

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Lee, Raymond L. M. "Consuming the afterlife: spirituality, neo-spiritualism and continuity of the self." Mortality 20, no. 1 (October 28, 2014): 83–97. http://dx.doi.org/10.1080/13576275.2014.960377.

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Butler, Jon, and Bret E. Carroll. "Spiritualism in Antebellum America." Journal of American History 85, no. 4 (March 1999): 1589. http://dx.doi.org/10.2307/2568313.

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Scheitle, Christopher P. "Bringing Out the Dead: Gender and Historical Cycles of Spiritualism." OMEGA - Journal of Death and Dying 50, no. 3 (May 2005): 237–53. http://dx.doi.org/10.2190/kf90-qelu-fvth-1r4u.

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Interest in the spirit world has blossomed since the 1990s. Four in 10 Americans claim to have been in touch with the dead. Mainstream movies featuring ghosts have made millions, television shows featuring mediums are broadcast throughout the country, books concerning the spirit world have made the New York Times bestsellers list, and the deceased have been increasingly put to work by Madison Avenue. Developed here is a theory of the relations between historical cycles of spiritualism, women's interest in that movement, and how that is related to women's visibility and power within society. It is argued that women have historically had a fairly constant interest in the spirit world. Spiritualism's current popularity is a result of women having more power and visibility, giving the spirit world a prominence in society that it previous only had during spiritualism “boom” periods when men became interested.

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Rowe, David L., and Bret E. Carroll. "Spiritualism in Antebellum America." Journal of the Early Republic 18, no. 4 (1998): 740. http://dx.doi.org/10.2307/3124796.

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LAMONT, PETER. "SPIRITUALISM AND A MID-VICTORIAN CRISIS OF EVIDENCE." Historical Journal 47, no. 4 (November 29, 2004): 897–920. http://dx.doi.org/10.1017/s0018246x04004030.

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Historians writing on Victorian spiritualism have said little about the reported phenomena of the séance room, despite such events having been the primary reason given by spiritualists for their beliefs. Rather, such beliefs have been seen as a response to the so-called ‘crisis of faith’, and their expression as part of a broader scientific and cultural discourse. Yet the debate about séance phenomena was significantly problematic for the Victorians, in particular the reported phenomena associated with the best-known Victorian medium, Daniel Dunglas Home. In the attempt to provide a natural explanation for Home's phenomena, two groups of experts were appealed to – stage conjurors and scientists – yet it seems clear that the former were unable to explain the phenomena, while scientists who tested Home concluded his phenomena were real. The overwhelming rejection of supernatural agency, and the nature of the response from orthodox science, suggests that such reported phenomena were less the result of a crisis of faith than the cause of a crisis of evidence, the implications of which were deemed scientific rather than religious.

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Leeder, Murray. "Victorian science and spiritualism in The Legend of Hell House." Horror Studies 5, no. 1 (April 1, 2014): 31–46. http://dx.doi.org/10.1386/host.5.1.31_1.

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Kar, Malini, and Bharatwaj Resiure Srinivasan. "Palliative Care:The Integration of Modern Science and the Ancient Spiritualism." Medical Science 3, no. 2 (June 30, 2015): 240. http://dx.doi.org/10.29387/ms.2015.3.3.240-241.

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Boxer, Andrew, and Peter Richard Gill. "Predicting Anxiety from the Complex Interaction Between Masculinity and Spiritual Beliefs." American Journal of Men's Health 15, no. 5 (September 2021): 155798832110490. http://dx.doi.org/10.1177/15579883211049021.

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Research suggests that adherence to traditional and hegemonic masculinities can be detrimental to men’s mental health. In particular, anxiety can result from the incongruence between idealised and lived experiences. Emerging research suggests that holding spiritual beliefs may protect against such anxiety. This Australian study investigated whether two aspects of spiritualism (Spiritual Openness and Spiritual Support) could moderate the relationship between four stereotypical masculine behaviours (Success Dedication, Restrictive Emotionality, Inhibited Affection and Exaggerated Self-Reliance and Control) and anxiety. A cross-sectional, correlational design, with a heterogeneous, Western community sample included 331 male participants aged 18–67 ( M = 24.57, SD = 10.37). In partial support of the hypotheses, two significant moderation models were found. Both Spiritual Support and Spiritual Openness moderated the relationship between Exaggerated Self-Reliance and Control and anxiety. There were no significant moderations for Success Dedication, Restrictive Emotionality, and Inhibited Affection. Masculinity and spiritualism did not have significant direct effects on anxiety. These findings suggest that when working with men and their mental health, it may be important to consider the congruence between their behaviors and belief systems, as spirituality was only protective against anxiety where these beliefs were congruent with masculine self-reliance and control. It appears that the potential benefit of spirituality in reducing masculine anxiety is dependent on the man being more open to external supports, and having a lower need for control.

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R, Dhandapani, and Venkatesan K. "Thirumoolarin Thirumanthira Thiruvarutkaatchi." International Research Journal of Tamil 2, no. 3 (June 13, 2020): 142–48. http://dx.doi.org/10.34256/irjt20315.

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This article looks at the various street game of the lord through the thirumandra Thiruvarut scenario. The essence of this article is to know the greatness of Siva, Siddhu, Siddhu games through Thirumanthiram. Through this article, the Principles of the life Style, Yoga, Ethical, and Piety which Thirumoolar illustrates through three thousand songs are researched. Thirumoolar’s Thirumandhiram (Patham Thirumurai) is a part of Panniru Thirumurai. This book includes many divine play of Lord Shiva and divine appearance of god to his devotees. A review of this book reveals the spiritual faith of Thirumoolar in Lord Shiva. The aim of this paper is to tell about spiritualism of Thirumoolar and his extreme belief in the mantra “OM NAMA SHIVAYA” to blend his soul with the supreme power. In Thirumanthiram, Thirumoolar has mentioned about Shivam, Bhathi, Yoga, Meditation, Shakthi in human physiology, Maya, Prayers, Belief in god, method of worshipping god. He categorized all these characteristics into science, psychology, spiritualism and exchange of soul from one body to another. he explained the presence of Lord Shiva in living and non-living things, blending of spiritualism with psychology, attitude of human beings towards spiritualism. Thirumanthiram insisted that the great five letters mantra “OM NAMA SHIVAYA” covers the entire universe with love and affection of Lord Shiva.

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Richardson, Elsa. "Lentils Beyond the Veil." Aries 22, no. 1 (November 22, 2021): 136–54. http://dx.doi.org/10.1163/15700593-02201007.

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Abstract On 15 July 1908 The Times advertised a talk on ‘personal experiences in spirit-photography and the scientific aspect of spiritualism’, due to take place that night at the Eustace Miles Restaurant. Attendees could look forward to not only ‘exhibitions of spirit writing’, but also to enjoying a ‘flesh-free’ meal afterwards. This entertainment speaks to confluence of spiritualist belief and vegetarian ideals that was played out elsewhere in societies, private seances and public demonstrations. Beyond a shared commitment to progressive causes, they held in common a belief in the purity of vegetable foods and the corrupting nature of flesh. Mediums were encouraged to avoid meat and disputes over the proper diet for believers raged through the movement’s periodicals. This article examines how the language of dietetics and the science of nutrition functioned in the séance, and what this reveals of the tricky negotiation of immateriality and corporality in spiritualist discourse.

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Hearn, Mark, and Alfred J. Gabay. "Messages from Beyond: Spiritualism and Spiritualists in Melbourne's Golden Age, 1870-1890." Labour History, no. 85 (2003): 256. http://dx.doi.org/10.2307/27515948.

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Prajapati, Akanksha, and Rajakishore Nath. "Razumijevanje vedske ekoduhovnosti kroz prizmu etike okoliša." Obnovljeni život 79, no. 3 (July 1, 2024): 281–94. http://dx.doi.org/10.31337/oz.79.3.2.

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Eco–spiritualism is not a new idea; in fact, it has a long history in the Vedic tradition. ‘Vasudhaiva Kuṭumbakam’ in the mantra of Mahā–Upaniṣad of the Sāmaveda tradition presents us with a thought–provoking message, namely, that every being or entity on this earth is one family [अयं बन्धुरयं नेति गणना लघुचेतसाम् ।उदारचरितानां तु वसुधैव कुटुम्बकम् ॥७१॥]. In the Vedic civilization the realm of ethical thinking was extensive. The Vedic science of ecology addresses eco–spiritualism from the perspective of the cosmological and the ontological unity of nature. However, the ethics of natural laws, such as ṛta, satya and dharma, plays a very vital role in the human being’s environmental actions. Firstly, this paper intends to trace and identify the ecological divinity of the Vedas. Secondly, the paper shall endeavour to apply and evaluate ancient scriptures and their understanding of the environment in terms of its intrinsic value and its relation to human beings. We conclude with the discussion on the problems of eco–spiritualism in the contemporary world.

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Robb, George. "Between Science and Spiritualism: Frances Swiney's Vision of a Sexless Future." Diogenes 52, no. 4 (November 2005): 163–68. http://dx.doi.org/10.1177/0392192105059487.

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Croce, Paul Jerome. "Between Spiritualism and Science: William James on Religion and Human Nature." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 4, no. 2 (January 1997): 197–220. http://dx.doi.org/10.1515/znth.1997.4.2.197.

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Waters, Sarah. "Ghosting the interface: Cyberspace and spiritualism." Science as Culture 6, no. 3 (January 1997): 414–43. http://dx.doi.org/10.1080/09505439709526476.

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Paolo de Ceglia, Francesco, and Lorenzo Leporiere. "Becoming Eusapia: The rise of the “Diva of Scientists”." Science in Context 33, no. 4 (December 2020): 441–71. http://dx.doi.org/10.1017/s026988972100020x.

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ArgumentEusapia Palladino (1854-1918) is remembered as one of the most famous mediums in the history of spiritualism. Renowned scientists attended her séances in Europe and in the United States. They often had to admit to being unable to understand the origin of the phenomena produced. Cesare Lombroso, for example, after meeting Eusapia, was converted first to mediumism, then spiritualism. This article will retrace the early stages of her career as a medium and shed light on the way she managed to gain the attention of scientists. It will also show why they chose her as an epistemic object.

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SERA-SHRIAR, EFRAM. "CREDIBLE WITNESSING: A. R. WALLACE, SPIRITUALISM, AND A “NEW BRANCH OF ANTHROPOLOGY”." Modern Intellectual History 17, no. 2 (July 17, 2018): 357–84. http://dx.doi.org/10.1017/s1479244318000331.

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This paper situates Alfred Russel Wallace's spiritualist writings from his book Miracles and Modern Spiritualism (1875) against the backdrop of Victorian anthropology. It examines how he constructed his argument, and the ways in which he verified the trustworthiness of his evidence using theories and methods drawn from anthropology. Spirit investigations relied on personal testimony. Thus the key question was: who could be trusted as a credible witness? While much has been written on Wallace's inquiries into spirit phenomena, very little scholarship has taken seriously his remark about how his studies of spirits and mediums were a “new branch of anthropology.” Wallace's aim of aligning his spirit investigations to the practices of British anthropology fed into larger disciplinary discussions about the construction of reliable anthropological data. Most notably, like many of his Victorian anthropological counterparts, Wallace grounded his research in a double commitment to firsthand observation and Baconian inductivism.

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Tomasson, Richard F., William H. Swatos Jr., and Loftur Reimar Gissurarson. "Icelandic Spiritualism: Mediumship and Modernity in Iceland." Contemporary Sociology 26, no. 6 (November 1997): 773. http://dx.doi.org/10.2307/2654680.

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LAQUEUR, THOMAS. "WHY THE MARGINS MATTER: OCCULTISM AND THE MAKING OF MODERNITY." Modern Intellectual History 3, no. 1 (April 2006): 111–35. http://dx.doi.org/10.1017/s1479244305000648.

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“Occult,” a 1902 international encyclopedia of religion tells us, is derived “from Latin occultus—Hidden,” and is applied to the assumption that insight into and control over nature is to be obtained by mysterious or magical procedures and by long apprenticeship in secret lore. The physical science of the middle ages, alchemy and astrology, and in modern times spiritualism, theosophy, and palmistry contain various factors of occult lore. Such doctrines, known as occultism, fall outside the realm of modern science. See MAGIC.

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Ascari, Maurizio. "From Spiritualism to Syncretism: Twentieth-Century Pseudo-Science and the Quest for Wholeness." Interdisciplinary Science Reviews 34, no. 1 (March 2009): 9–21. http://dx.doi.org/10.1179/174327909x421425.

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Noakes, Richard. "Cromwell Varley FRS, electrical discharge and Victorian spiritualism." Notes and Records of the Royal Society 61, no. 1 (December 18, 2006): 5–21. http://dx.doi.org/10.1098/rsnr.2006.0161.

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Cromwell Fleetwood Varley is chiefly remembered as a leading Victorian electrical engineer who was closely involved in the testing and laying of the successful transatlantic telegraph cables of the 1860s. Historians of physics principally regard him as a key figure in the ‘prehistory’ of the electron because in 1871 the Proceedings of the Royal Society published a paper in which he seemed to anticipate the corpuscular nature of cathode rays. For many Victorians, however, Varley was as notable for his spiritualism as for his electrical researches. This paper argues that for Varley spiritualism was one of the most significant contexts of use for the 1871 paper. The latter work sought explicitly to unravel the mystery of the electrical discharge through rarefied gases but also showed the hazy boundary between the invisible and visible and material and immaterial domains. This suggested that one of the invisible powers associated with spiritualism—the ‘od’ force—might be photographed and rendered scientifically more credible, and also made it easier to understand how imponderable spirits could have apparently material attributes. Although the physical implications of Varley's 1871 publication were not explored until the 1890s, Varley's ‘spiritualistic’ uses of it shaped the way in which some late-Victorian scientists investigated the puzzling phenomena of psychical research.

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Godwin, Joscelyn. "Astral Ascent in the Occult Revival." Culture and Cosmos 19, no. 1 and 2 (October 2015): 189–206. http://dx.doi.org/10.46472/cc.01219.0221.

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The occult revival of the later 19th century inherited Neoplatonic and Hermetic ideas of astral ascent and commerce with the planetary spirits, but felt obliged to square these with contemporary discoveries in astronomy. In the 1850s, Andrew Jackson Davis adapted Swedenborgian ideas into a semi-scientific cosmology that served as the norm for spiritualists. In the 1870s, occultism separated from spiritualism and made its own pact with science, with results visible in the works of Emma Hardinge Britten, H. P. Blavatsky, and the Hermetic Brotherhood of Luxor. Outside these well-known movements, Cyrus Teed, known as Koresh, taught that the earth is a concave sphere with the heavenly bodies at the center. His system revived the themes of astral immortality through ascesis and an alchemical relation of humans to a closed cosmos. It was the basis for one of America's more successful utopian communities, which outlasted Teed for more than 50 years.

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Vincenti, Denise. "Experience and Experimentation: Medicine, Psychiatry and Experimental Psychology in Paul Janet." Perspectives on Science 27, no. 5 (October 2019): 704–38. http://dx.doi.org/10.1162/posc_a_00322.

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This essay focuses on the meaning that the term “experimental” acquires within spiritualism during the second half of the nineteenth century. It builds upon Paul Janet’s notions of “experience” and “experimentation” in psychology, by stressing the role of physiology and pathology in his reflection. Regardless of the role the concept of “experimentalism” took on in Victor Cousin’s psychology, which arguably indicated more an “internal affection” than actual experimentation, in Janet’s spiritualism the term regains its original meaning of empirical verification. Janet highlights the importance of madness to the development of a new psychological paradigm that could reconcile philosophy and medicine, reason and experience, by taking up pathology as a form of natural and indirect experimentation.

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Bhatt, Mahesh Prasad. "‘Spiritualism’ As The Religion Of Future Or ‘Spiritual Revolution’ In 21st Century." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 191–201. http://dx.doi.org/10.36739/wejss.2019.v8.i2.27.

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The evolution of Cognitive Thinking changed the thought processes of the human brain those which we carry forward from our ancestors in the animal kingdom as thoughts of fear, fight, and flight which was necessary for the survival of a species, into evolved thought processes of religions, cultures, philosophies, and science. The Spiritual Thought Process which grew in this ecosystem of different thoughts helped in creating, controlling, reforming, correcting, and further changing of Humanity. We can find many definitions of ‘Spirituality’ in different texts, but most of the time it is connected to the religions directly or indirectly. ‘Spirit’ or ‘Soul’ also defined and perceived in innumerable ways in religions, cultures, science, and philosophies, which makes complex to define Spirituality. Most of the time we follow a religion or belief (including atheism) to realize our Spirituality. With all practical purposes and to make it less complicated, we can consider all positive thoughts of enriching and propagating life in its different forms in religions, cultures, philosophies, and science as Spiritual Thoughts. Therefore, the spiritual thoughts always helped in solving and finding the solutions for different conflicting human thoughts of religions, cultures, nationalities, ethnicities, etc. including science by creating channels for communication between different ideas and their followers. If we follow the human history of last few thousand years, it is evident that the human cognitive thinking is evolving to the dimensions where Scientific Thought Processes are getting prominence among all major thought processes of religion, cultures, and philosophies. The new scientific theories like Evolutionary Theories and Quantum Physics have a tremendous impact on the ecosystem of human thought processes with a noticeable shift in religious and philosophic descriptions of life and its existence in the light of concepts of matter and energy. We are in an era of mutual coexistence of religion and science helping each other at the level of society as well as at the level of individual human thinking. We can see a common evolved thought which is always positive and progressive to nurture life on earth in all types of ideas, this evolved thought can be considered as ‘Spiritual Thought’ or ‘Spirituality’ by various existing definitions available. After the Industrial revolution specifically in the last 50 years with the rapid development of science and technology we are having fewer wars, far less violent conflicts, and enhanced cooperative efforts to save the planet. Though humanity is facing challenges, simultaneously the collective human efforts are becoming more effective and helpful with the creation of a ‘Global Village’ with improved technological means for communications. After ‘Industrial Revolution’ we are heading towards a ‘Spiritual Revolution’ where science, religions, and cultural philosophies are appearing to amalgamate with all their positivity, with tremendous corrective impact on their negativities. The future of humanity in the 21st century is going to be more Spiritual and less Religious where science and technology are going to play a more significant role in defining life beyond human existence.

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Sera-Shriar, Efram. "Seeing is (Dis)believing." Aries 22, no. 1 (November 22, 2021): 42–63. http://dx.doi.org/10.1163/15700593-02201003.

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Abstract The backbone of Victorian spirit investigations rested with the credibility of the witnesses who attended spiritualist events such as séances. But how did someone become a credible witness of spirit or psychic phenomena? What were the processes by which their testimonies became trustworthy representations of genuine experiences? This paper explores these questions by examining the visual epistemology of the scientific naturalist and sceptic John Tyndall (1820–1893), as a way of understanding the politics of constructing scientific testimony during the late Victorian period. Visual epistemology can be defined as an embodied practice of observation that moves beyond merely being the physical act of looking at things to include a range of skilled activities. Key to this paper is an attempt to challenge earlier whiggish accounts in the historiography that have perpetuated the myth that science conquered spiritualism in the nineteenth century. Instead, it exposes a more complicated narrative about Victorian science’s uneasy relationship with spirit and psychic phenomena, and raises important questions about the authority and limit of scientific naturalism.

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Kim, Younggun. "Reincarnationism and the Aesthetics of Liberation: Focusing on the Buddhist Spirituality of the Four Noble Truths and the Poetry of Hwang Dongkyu." Korean Society of Culture and Convergence 45, no. 7 (July 31, 2023): 839–50. http://dx.doi.org/10.33645/cnc.2023.07.45.07.839.

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The purpose of this paper is to discuss Hwang Dong-kyu's poetry and Buddhist spirituality by focusing on the value of spiritualism. The theory of the Four Noble Truths, the core of Buddhist doctrine, is used as a framework for analysing Hwang's poetry. In Hwang's poetry, the analyses encompass the entire text, while at the same time paying attention to the images that persist in each poem. To this end, the variations and regressions of the water and fire images set up a model of methodology for textual analysis. By naming his poetic images as departure and harvest, repeated sorrow, sublimation of death, premiere and regression of life, the analysis of Hwang Dong-gyu's poetry confirmed the connection between the Buddhist spirit and the idea of reincarnation in his poetry.

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Spirin, Tikhon V. "ANTHROPOLOGICAL IDEAS OF CARL DU PREL AND ITS RECEPTION BY RUSSIAN SPIRITUALISTS IN THE LATE 19TH - EARLY 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 58–68. http://dx.doi.org/10.28995/2658-4158-2020-4-58-68.

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The article addresses the core anthropological concepts of Carl Du Prel’s philosophy and explores the significance of those concepts for the Russian spiritualism of the late 19th – early 20th century. The Du Prel’s theory built up upon the concept of Duality of the Human Being. Du Prel insisted on simultaneous co-existence of two subjects – one pertaining to the sensible world and the other related to the extrasensory (‘the transcendental subject’) – that are divided by the ‘perception threshold’. He argued that in dormant and somnambular state the threshold would shift and thus enable the Transcendental Subject to act in the Extrasensory World. Du Prel believed that the human evolution is not over yet. He suggested that one could estimate what the new form of the human life would be judging by the conditions in which the transcendental subject comes out. Like many other spiritualists, Du Prel foretold the upcoming dawn of a new era where the boundary between science and religion on the one part and the Sensible and Extrasensory World on the other part will vanish. Anthropological doctrine of Du Prel correlated well with the views on the future human being held by the Russian spiritualists, and therefore he became one of the most reputable authors for them

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Coon, Deborah J. "Testing the limits of sense and science: American experimental psychologists combat spiritualism, 1880–1920." American Psychologist 47, no. 2 (1992): 143–51. http://dx.doi.org/10.1037/0003-066x.47.2.143.

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Kar, Nirmalesh. "The Salvation of Mortal Pains in Kamala Das’s Poems through the Upanishadic Principles and Krishna Consciousness." Praxis International Journal of Social Science and Literature 6, no. 9 (September 25, 2023): 118–24. http://dx.doi.org/10.51879/pijssl/060912.

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In the time of materialism and capitalism, spiritualism is becoming a more relevant place for attaining mental peace and Self-Enquiry. The more a man sticks to materials, the more he gets frustrated. It is a strange experience for everyone that the solution to every pain and suffering lies in its causes with a hidden form. It is frustration that gradually cuts the way to a solution for overcoming it. So, the way of solution is not a matter of stress and tension rather than the outcome of consciousness. Spirituality shows the ultimate salvation to save from the deliberate stroke of despondency. The poet Kamala Das faces the brutal experiences of sensual love and social traditions. Spirituality is not only a God-oriented realization but also an experience of Self-based realization. The present paper gives an insight look to investigate that the panorama of her pain prepares the soil for her Self-Realization and absolute peace. This paper shows that Krishna Consciousness removes her terrestrial ailments. The intention of this paper focuses on how her frequent hopelessness elevates her as a spiritual being. This paper clarifies that Krishna Energy stabilizes her and gives her Yogic recognition.

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Ferguson, Christine. "Anna Kingsford and the Intuitive Science of Occultism." Aries 22, no. 1 (November 22, 2021): 114–35. http://dx.doi.org/10.1163/15700593-02201006.

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Abstract Feminist, anti-vivisectionist, occultist, and one of the first British women to qualify as a medical doctor, Anna Kingsford remains notably absent from recent studies of Victorian science and spiritualism. Her efforts to synthesize occult and scientific worldviews have been side-lined by those of male contemporaries such as Oliver Lodge and Alfred Russel Wallace, ones whose professional status and gender coordinates more readily align with implicit assumptions about the kind of person for whom disenchantment posed an intellectual problem that might best be solved in the laboratory. My paper positions Kingsford at the very heart of the late Victorian project to accommodate scientific innovation and spiritual belief by tracing her attempts to forge an intuitive epistemology superior to what she viewed as the deeply suspect championship of objectivity. In doing so, it aims to expose and redress blind spots within recent esotericism studies-based approaches to the disenchantment debate.

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Alam, Lukis, Benni Setiawan, Meredian Alam, and Miftahulhaq Miftahulhaq. "The changing piety and spirituality: a new trend of Islamic Urbanism in Yogyakarta and Surakarta." Indonesian Journal of Islam and Muslim Societies 13, no. 2 (December 31, 2023): 227–52. http://dx.doi.org/10.18326/ijims.v13i2.227-252.

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This research appears to be focused on the growth of urban spiritualism among urban communities in major cities, as indicated by the proliferation of various Muslim congregation groups (majelis pengajian). The study examines four congregation groups in the cities of Yogyakarta and Surakarta: Muslim United and Teras Dakwah in Yogyakarta, Majelis Ar-Raudhah, and Majelis Busytanul Asyiqin in Surakarta. The research aims to understand how these groups disseminate moderate and easily accepted religious knowledge in urban communities and how they respond to the shifting dynamics of urban spirituality. This study argues that there is a shift in religious authority from well-known ustadz and habaib figures who promote popular forms of religious outreach to an increase in religious literacy among urban communities. The findings also reveal the presence of santrinisasi and acts of piety among urban communities as a manifestation of the truth of religious teachings

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Kosatica, Demijan. "Postulate of Phenomenological Ontology and its Significance for Science and our Worldview." Disputatio philosophica 24, no. 1 (January 31, 2023): 17–41. http://dx.doi.org/10.32701/dp.24.1.2.

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This work offers an interpretation of phenomenological ontology by formulating its fundamental propositions in order to explain their significance for science and our personal worldview. In the paper, phenomenology is understood as the proper method of ontology or the “science of being” as the most general philosophical discipline. This embodies the idea of a “first philosophy” that is free from all prejudice and that rejects or criticizes metaphysics, the subject–object dualism, empiricism, rationalism, realism, idealism, materialism, skepticism and relativism. The paper dismisses ontological objectivism as a methodological fallacy and seeks to reach a clear understanding of science, as well as of ourselves and our relation to the world. As such, it represents an introductory part of the methodology of scientific work, as well as an alternative perspective on the issues of existentialism, religion and spiritualism.

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Rix, Robert W. "Healing the Spirit: William Blake and Magnetic Religion." Romanticism on the Net, no. 25 (June 11, 2009): 0. http://dx.doi.org/10.7202/006011ar.

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Abstract In the late eighteenth century, Swedenborg-inspired mystics transformed the pseudo-science of Animal Magnetism, popularized by Franz Anton Mesmer, into a mystical religion of restoring mankind to spiritual health and preparing the Millennium. The essay progresses chronologically to trace Blake's intellectual companionship with this renegade branch of Magnetism in relation to the development of some central metaphors and narrative structures in his works. Especially prominent with the Swedenborgian magnetizers practicing in London were ideas of "healing" by means of communication with spirits from beyond. This, however, met staunch opposition from the Swedenborgian New Jerusalem Church—the only religious organization with which we know Blake to have been affiliated. The more conservative clerics here launched a campaign banishing all experimentation with Spiritualism and the occult interpretations of Swedenborg that held sway among the mystical magnetizers. The article examines Blake's well-known support of Spiritualism in relation to this local dispute, as this contributes to solve the long-standing mystery of why Blake suddenly fell out with New Jerusalem Church at this time and launched a virulent attack on Swedenborg in The Marriage of Heaven and Hell.

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Journal articles on the topic 'Science and spiritualism'

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