Relevant bibliographies by topics / Spiritualism

Academic literature on the topic 'Spiritualism'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Spiritualism"

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Singleton, Andrew. "A Little Outpost." Nova Religio 26, no. 2 (November 1, 2022): 70–92. http://dx.doi.org/10.1525/nr.2022.26.2.70.

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This article explores the short life of the Ballarat Spiritualist Fellowship and the Spiritualist history of its founder, Lorraine Culross (b. 1952), to offer both a “wide-angle” and “up-close” account of Australian Spiritualism and the fortunes of its churches, especially in the postwar era. Spiritualism first came to Australia in the nineteenth century, in the form of public lectures, stage demonstrations, and private séances. A church movement quickly appeared, and dozens of congregations opened in the first few decades of the twentieth century. Today, only a handful of these “legacy” churches still run, fortunate to own a dedicated building. Beyond that, many other tiny churches, like the Ballarat Spiritualist Fellowship, have come and gone across many decades. These churches could open easily because of the commitment of enthusiastic Spiritualists, an absence of a rigid ecclesiastical hierarchy, and charismatic forms of social organization. However, as the case of Ballarat shows, these same characteristics mean that most churches have a precarious existence. This mutability characterizes Spiritualism’s story as one of Australia’s longest lasting and most durable alternative spiritual movements. Australian Spiritualism has evolved, changed, and survives, despite the travails of many church closures.
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Razdyakonov, Vladislav S. "RUSSIAN SPIRITUALISM AS RELIGIOUS PHENOMENON OF THE SECOND HALF OF THE 19TH - BEGINNING OF THE 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 120–37. http://dx.doi.org/10.28995/2658-4158-2023-2-120-137.

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The aim of the article is to characterize Russian modern spiritualism movement as a religious phenomenon of the second half of the nineteenth and early twentieth centuries. The article offers answers to the following questions: it meditates upon the relation of esoterism and religion in the debate about the religious nature of modern spiritualism; it proposes the necessary distinction between occultism and spiritualism in relation to the position of Christian spiritualists; it posits spiritualism as a phenomenon of both religious modernism and fundamentalism in the light of the conflict between the universalist oriented spiritualist metaphysics and the national oriented tradition; it asserts the typology of Russian Christian spiritualism and gives account of its connections/correlations/synthesis with orthodoxy as lived religion in the Russian Empire. The central thesis of the article suggests that Christian spiritualism should be researched in the context of Christian tradition, as a means of its religious renewal and, more broadly, as one of the Christian reformation movements
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Razdyakonov, Vladislav. "Spiritualism in the history of Russian philosophical thought: key assesments and prospects." St. Tikhons' University Review 112 (April 30, 2024): 93–108. http://dx.doi.org/10.15382/sturi2024112.93-108.

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The article presents a critical review of the assessments of Modern Spiritualism in Russian philosophical historiography and positions it as a certain kind of natural theology. The author positions spiritualism as a special religious philosophy and outlines the reasons why it was considered as a practice without any philosophical significance. The article considers philosophical characteristics of Spiritualism given by Russian religious philosophers and offers some critical remarks on historiography's opinion about Spiritualism as a kind of "positivism". The author suggests, that spiritualism should be investigated in the perspective of the history of philosophical and theological thought of the early New Modern period. The article deals with analogies between the themes of early modern natural theology and the problems spiritualists were deeply interested in. It touches upon the discussions about the nature of the soul, especially, the questions of its corporeality and possible annihilation. Early modern discussions about witchcraft should be studied as a key issue, which links natural theology and spiritualism. The article proposes to compare seventeenth-century "witch-hunts", aimed to prove the existence of the spirit world, and nineteenth-century investigations of mediums. The importance of Leibnizianism and pneumatological teachings of the eighteenth century as precursors of spiritualist religious and philosophical thought is also pointed out. The article proposes to investigate Spiritualism not only as a subject for Orthodox apologetics’ criticism, but also as a special kind of Christian apologetics that emerged in the early Modern period and aimed at proving the immortality of the soul while refuting the arguments of materialist critics. Both Russian spiritualists and Russian philosophers (V.S. Soloviev, N.Y. Grot, L.M. Lopatin) were interested in "mediumistic phenomena". It is argued that the spiritualists of the late 19th century sought to overcome «positivist» limitations, and were not satisfied with the Kantian solution, which put a barrier to the cognition of the "real" world. The study of Spiritualism in the perspective of Christian natural theology makes it possible to grasp the main reason for the interest of Russian philosophers in Spiritualism and its’ "psychic phenomena" – the potential opportunity to find new arguments in favor of the immortality of the soul.
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SIGMUND, JUDITH A. "Religion, Spirituality, and Spiritualism." American Journal of Psychiatry 159, no. 12 (December 2002): 2117—a—2118. http://dx.doi.org/10.1176/appi.ajp.159.12.2117-a.

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Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics." Physical Culture and Sport. Studies and Research 68, no. 1 (December 1, 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.

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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
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Roibin, Roibin. "SPIRITUALISME: Problem Sosial dan Keagamaan Kita." El-HARAKAH (TERAKREDITASI) 4, no. 3 (June 2, 2018): 40. http://dx.doi.org/10.18860/el.v4i3.5170.

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<p>In principle, the original spiritual movement is more a sociological symptom and leads to the religious. It happens not because of the great currents of foreign culture, but rather as a result of the daily routine of our lives that is rapidly changing from day to day. The very basic function of avoiding this negative attitude is perhaps to put forward the feeling and reasoning that in our own socio-politics and culture, it is not uncommon to give rise to the various social tensions that constitute the embryo of the emergence of spiritualism. And then who has the authority to judge about the phenomena of spiritualism, either the first or the second? Is there any religion in this phenomenon? The phenomenon of spirituality is essentially social in nature, but then why is spiritualism more individualistic, and ignorant of the problems of others? This is where the basic standard, which then used as a tool to measure the extent of the validity of the phenomenon of spiritualism.</p><p> </p><p>Pada prinsipnya gerakan spiritualisme semula lebih merupakan gejala sosiologis dan bermuara ke arah agamis. Ia terjadi bukan karena arus besar kebudayaan asing, melainkan sebagai akibat dari corak rutinitas keseharian hidup kita yang cepat berubah dari hari ke hari. Fungsi yang sangat mendasar dari upaya menghindari sikap negatif ini adalah mungkin untuk lebih mengedepankan perasaan dan penalaran bahwa di dalam sosial-politik dan kebudayaan yang kita disain sendiri, tidak jarang telah melahirkan berbagai ketegangan-ketegangan sosial yang merupakan embrio munculnya spiritualisme. Dan selanjutnya siapa yang memiliki otoritas penilaian tentang gejala spiritualisme tersebut, baik model yang pertama ataupun yang kedua? Adakah andil agama dalam fenomena ini? Gejala spiritualitas itu pada hakekatnya pro sosial sifatnya, tetapi kemudian mengapa spiritualisme lebih cenderung individualistik, dan abai pada persoalan-persoalan orang lain? Disinilah standar mendasarnya , yang kemudian dijadikan alat untuk mengukur sejauh mana keabsahan fenomena spiritualisme tersebut.</p><p> </p><p> </p>
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Ruslan, Ruslan, Andi Bunyamin, and Andi Achruh. "Pendidikan Spiritualisme dalam Perspektif Al-Quran." Al-Musannif 4, no. 2 (December 31, 2022): 101–18. http://dx.doi.org/10.56324/al-musannif.v4i2.72.

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This article aims to analyze spiritualism education in the Quran. The discussion focuses on four sub-discussions, namely: (1) The meaning of spiritualism in the Quran; (2) spiritual aspects of the Quran; (3) methods of Quran spirituality; and (4) the implications of Quran spirituality. This literature review documents various books, journals, and other research results as data sources. The collected data were then analyzed using content analysis techniques. The results of the study show that the concept of spiritualism in the perspective of the Koran is related to the world of the spirit, close to God, contains mysticism and interiority, and is equated with the essentials. Based on tracing the verses of the Quran, the three dimensions of spirituality in it are the dimension of transcendental, the dimension of norms, and the dimension of values. There are three methods of Quranic spirituality, namely tazakkur (remembrance of Allah), tafakkur (thinking about nature), and tadabbur (thinking about revelations or verses of Allah). The implications of the spirituality of the Koran are manifested in two terms in tasawuf spiritualism, namely al-maqāmat (the path to Sufism) and al-aḥwāl (the Sufi character).
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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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Riddle, Jonathan D. "All Catholics Are Spiritualists: The Boundary Work of Mary Gove Nichols and Thomas Low Nichols." Church History 87, no. 2 (June 2018): 452–86. http://dx.doi.org/10.1017/s0009640718000872.

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From the 1840s to the 1870s, the first wave of Spiritualism swept across the Atlantic world. Many social reformers looked to messages from the spiritual realm to bolster their endeavors for this-worldly improvement. The Catholic Church, sensing diabolic powers at work, condemned the movement and its attendant reforms. It therefore surprised many when, in the mid-1850s, the spirits of dead Jesuits prompted Mary Gove Nichols and Thomas Low Nichols—both prominent Spiritualists and reformers—to convert to Catholicism. While the Nicholses are best known for their reform efforts, as their conversions suggest, they also led vibrant religious lives. By charting their religious biographies and using previously neglected writings, this article demonstrates that the Nicholses abandoned neither Spiritualism nor reform upon their conversion. Rather, they argued that both séance supernaturalism and social reformation should be pursued within the Catholic Church. In this way, the Nicholses challenged the church's attempts to demarcate acceptable spirituality, intentionally crossing and blurring received religious boundaries. In doing so, they redefined what it meant to be Catholic in order to accommodate their experiences and commitments. Their story recasts the history of Spiritualism and Catholicism as a boundary contest and provides a detailed case study of the process of religious hybridization.
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Kosiewicz, Jerzy. "Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.

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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Dissertations / Theses on the topic "Spiritualism"

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Kucich, John J. "The color of angels : spiritualism in American literary culture /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2001.

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Thesis (Ph.D.)--Tufts University, 2001.
Adviser: Elizabeth Ammons. Submitted to the Dept. of English. Includes bibliographical references (leaves 181-189). Access restricted to members of the Tufts University community. Also available via the World Wide Web;
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Owen, A. "Subversive spirit : Women and nineteenth century spiritualism." Thesis, University of Sussex, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378374.

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McAlhaney, James. "A cross-cultural comparison of spiritualist belief systems." Virtual Press, 1987. http://liblink.bsu.edu/uhtbin/catkey/475282.

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This study compares spiritualist belief systems found in Africa, China and the United States. The purpose is to determine the functions these belief systems serve for their adherents and to isolate the features common to all three systems and find possible explanations for the similarities.Original fieldwork was conducted at Camp Chesterfield, Chesterfield, Indiana to obtain data for the chapter on the United States. The fieldwork and data of other scholars was utilized for the chapters on China and Africa.Belief systems from these three culture areas are described in terms of history, social and economic environment, cosmology, and ritual. Similarities in cosmology and ritual are then discussed. Functions, ritual aspects, and cosmology common to all three areas are identified. Diffusion as a possible cause of the similarities is eliminated in favor of psychological/physiological experiences with are universally possible, even if never actualized, to all human beings.
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Young, Gregory. "James Curtis and spiritualism in Nineteenth-Century Ballarat." Thesis, Federation University Australia, 2017. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/155375.

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This thesis is about the origins, growth, and decline of spiritualism in nineteenth- century Ballarat. It gives special attention to Rustlings in the Golden City, the religious confessions of James Curtis, a notable Ballarat pioneer and the city’s most active and prominent spiritualist believer and evangelist. In Ballarat, spiritualism was commonly regarded as little more than entertaining humbug, usually derided by the press as delusive nonsense. Though clerics occasionally condemned it as heretical and dangerous, few people took spiritualist ideas and practice seriously. Even so, Ballarat had its small core of devout believers. For these, spiritualism provided a route to direct, intuitive, knowledge of the destiny of the spiritual self, comparable to gnostic liberating self-discovery. Rustlings in the Golden City stands as a classic statement of Victorian-era spiritualism and James Curtis has claim to be regarded as Australia’s greatest nineteenth-century spiritualist. While the commitment of many prominent Australian spiritualists of the period was compromised by credulity, bad faith, and self-interest, James Curtis was guileless and sincere. His writings open a window on a neglected area of nineteenth-century Australian social and religious history. The historiography of the thesis is realist and empiricist, with the predominant methodology critical text-analysis. Its chief source is contemporary newspapers and journals and the publications of spiritualists and their opponents and critics.
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Foot, Michelle Elizabeth. "Modern spiritualism and Scottish art between 1860 and 1940." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230582.

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This thesis is formed from original research into the cultural impact of Modern Spiritualism in Scotland during the late nineteenth and early twentieth century. Until the twenty first century academic scholarship has failed to recognise the historic importance of the Spiritualist movement's widespread popularity and the influence it had on art during this period. The findings of this research provide a new understanding and greater appreciation of art from this time. As academic investigation into Spiritualism's historic significance is largely absent, this study focuses on primary sources from an extensive range of Spiritualist literature, including Spiritualist magazines and newspapers. The number of cited artworks, which were discovered and analysed during this research, support the notion that investigation into Spiritualism's influence during this period is necessary. This thesis is divided into two parts: Part One focuses on artworks by Spiritualists intended for Spiritualist audiences. Chapter 1 outlines a history of the Spiritualist movement in Scotland for the first time in order to establish a context for discussion in the following chapters. Chapters 2, 3 and 4 highlight unknown artworks by Spiritualists, such as Jane Stewart Smith and David Duguid, and analyse how those artists responded to private and public Spiritualism in Scotland. Part Two reveals new interpretations of mainstream Scottish art but which art historians have not previously acknowledged as having Spiritualist associations. In Chapter 5, case studies of members of the Royal Scottish Academy demonstrate that Spiritualism did influence mainstream Scottish artists, such as Alfred Edward Borthwick and George Henry Paulin. Chapter 6 reconsiders the Celtic Revival in Scotland, specifically by re-evaluating current interpretations of John Duncan's work with reference to Duncan's Spiritualism. The final chapter examines war memorials in Scotland as a response to mass social bereavement and Spiritualism's increased popularity during and after the First World War.
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Arnesson, Louise. "Att förmedla ett budskap : Religion, tro och spiritualism i Björnvaktaren." Thesis, Linnéuniversitetet, Institutionen för film och litteratur (IFL), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-26583.

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Good, Joseph. "The Dark Circle: Spiritualism in Victorian and Neo-Victorian Fiction." Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4053.

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This dissertation offers critical and theoretical approaches for understanding depictions of Spiritualism in Victorian and Neo-Victorian fiction. Spiritualism has fascinated and repelled writers since the movement's inception in Hydesville, New York, in 1848, and continues to haunt writers even today. The conclusion of this dissertation follows Spiritualist fiction as it carries over into the Neo-Victorian genre, by discussing how themes and images of Victorian Spiritualism find "life after death" in contemporary work. Spiritualism, once confined to the realm of the arcane and academically obscure, has begun to attract critical attention as more scholars exhume the body of literature left behind by the Spiritualist movement. This new critical attention has focused on Spiritualism's important relationship with various elements of Victorian culture, particularly its close affiliation with reform movements such as Women's Rights. The changes that occurred in Spiritualist fiction reflect broader shifts in nineteenth-century culture. Over time, literary depictions of Spiritualism became increasingly detached from Spiritualism's original connection with progressive reform. This dissertation argues that a close examination of the trajectory of Spiritualist fiction mirrors broader shifts occurring in Victorian society. An analysis of Spiritualist fiction, from its inception to its final incarnation, offers a new critical perspective for understanding how themes that initially surfaced in progressive midcentury fiction later reemerged--in much different forms--in Gothic fiction of the fin-de-siécle. From this, we can observe how these late Gothic images were later recycled in Neo-Victorian adaptations. In tracing the course of literary depictions of Spiritualism, this analysis ranges from novels written by committed advocates of Spiritualism, such as Florence Marryat's The Dead Man's Message and Elizabeth Phelps's The Gates Ajar, to representations of Spiritualism written in fin-de-siécle Gothic style, including Bram Stoker's Dracula and Henry James's The Turn of the Screw. My analysis also includes the work of Nathaniel Hawthorne, who conceived of Spiritualism as either "the birth of a new science or the revival of an old humbug." Hawthorne's ambivalence represents an important and heretofore completely overlooked aspect of Spiritualist literature. He is poised between the extremes of proselytizing Spiritualists and fin-de-siécle skeptics. Hawthorne wanted to believe in Spiritualism but remained unconvinced. As the century wore on, this brand of skepticism became increasingly common, and the decline of Spiritualism's popularity was hastened by the repudiation of the movement by its founders, the Fox Sisters, in 1888. Ultimately, despite numerous attempts both scientific and metaphysical, the Victorian frame of mind proved unable to successfully reconcile the mystical element of Spiritualism with the increasingly mechanistic materialist worldview emerging as a result of rapid scientific advances and industrialization. The decline and fall of the Spiritualist movement opened the door to the appropriation of Spiritualism as a Gothic literary trope in decadent literature. This late period of Spiritualist fiction cast a long shadow that subsequently led to multiple literary reincarnations of Spiritualism in the Gothic Neo-Victorian vein. Above all, Spiritualist literature is permeated by the theme of loss. In each of the literary epochs covered in this dissertation, Spiritualism is connected with loss or deficit of some variety. Convinced Spiritualist writers depicted Spiritualism as an improved form of consolation for the bereaved, but later writers, particularly those working after the collapse of the Spiritualist movement, perceived Spiritualism as a dangerous form of delusion that could lead to the loss of sanity and self. Fundamentally, Spiritualism was a Victorian attempt to address the existential dilemma of continuing to live in a world where joy is fleeting and the journey of life has but a single inexorable terminus. Writers like Phelps and Marryat admired Spiritualism as it promised immediate and unbroken communion with the beloved dead. The dead and the living existed together perpetually. Thus, the bereaved party had no incentive to progress through normative cycles of grief and mourning, as there was no genuine separation between the living and the dead. In the words of one of Marryat's own works of Spiritualist propaganda, there is no death.
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Noakes, Richard John. "'Cranks and visionaries' : science, spiritualism and transgression in Victorian Britain." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272502.

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Roxburgh, Elizabeth C. "The psychology and phenomenology of spiritualist mental mediumship." Thesis, University of Northampton, 2010. http://nectar.northampton.ac.uk/3588/.

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Although mediums report a range of experiences that share some similarities with symptom checklists for persons with mental health problems, relatively little systematic research has been undertaken to characterise the mental health and personalities of practising mediums, and none has been conducted in the UK. Previous research in other countries suggests that dissociation, fantasy-proneness and boundary-thinness might distinguish mediums from those who share a similar belief system but do not report mediumistic experiences. To address this, standardised measures were selected and combined in a questionnaire that was distributed to a sample of mediums and non-mediums as part of a nationwide survey. Mediums (N=80) scored significantly higher than non-mediums (N=79) on psychological wellbeing (p < .001), had lower psychological distress (p < .001), higher extraversion (p < .05), higher neuroticism (p < .001), and higher openness to experience (p < .01). No significant differences were found on dissociation, boundary-thinness, fantasy-proneness, conscientiousness or agreeableness. Results suggest that mediumship is not associated with a high level of dissociative experiences or pathology. Findings are discussed in relation to previous research, which proposes that the mediumship role may serve a therapeutic function for both mediums and those who consult them. The survey also included an open-ended Mediumship Activity Questionnaire (MAQ), which was designed to map the range and incidence of mediums' experiences. A content analysis of responses found mediums reported childhood anomalous experiences, family experiences and socialization as contributing factors in the development of their ability. Findings also increased our understanding of the process and nature of mediumship, and the spirit guide phenomenon. However, in order to explore the phenomenology of mediumship, it was clear that an approach would be necessary that could capture the "lived experience" of mediums. Thus, in-depth semi-structured interviews were conducted with ten mediums to explore their understanding of the mediumship process and were analysed using interpretative phenomenological analysis (IPA; Smith, 1996). Six superordinate themes were identified that illuminate key aspects of the mediumship phenomena, such as the various pathways to mediumship and how mediumistic experiences are interpreted and incorporated into a personal experiential framework: "A search for meaning: Normalisation of mediumship", "Progression of mediumship", "Relationship with spirit", "Spirit guides as transcendental", "Explanatory systems of mediumship", and "Mediumship as counselling", One of the main conclusions of this study was that the pathways to mediumship are embedded in a cultural context that provides an important environment in which mediumistic experiences are normalised and validated. Findings are discussed in relation to their clinical implications, in particular the need for mental health professionals to be aware of alternate models and beliefs.
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Hood, Yolanda. "African American quilt culture : an afrocentric feminist analysis of African American art quilts in the Midwest /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974639.

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Books on the topic "Spiritualism"

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McCorristine, Shane. Spiritualism and Mediumship. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003112808.

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E, Lorimer Janet, ed. Spiritualism in Loughborough. Loughborough: Loughborough SC, 2000.

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Balogun, Olatunji. Religionism or spiritualism. Belize: C.I.A Publications, 1997.

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Powell, Arthur E. Spiritualism. Kessinger Publishing, LLC, 2005.

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Edmonds, John W. 1799-1874. Spiritualism. Creative Media Partners, LLC, 2018.

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Edmonds, John W. 1799-1874. Spiritualism. Creative Media Partners, LLC, 2022.

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Edmonds, John W., and George T. Dexter. Spiritualism. University of Cambridge ESOL Examinations, 2011.

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Soal, S. G. Spiritualism. Kessinger Publishing, LLC, 2005.

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Edmonds, John W., George T. Dexter, and Nathaniel P. Tallmadge. Spiritualism. Cambridge University Press, 2011.

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Tallmadge, Nathaniel Pitcher, Andrew Dickson White, and John W. 1799-1874 Edmonds. Spiritualism. Franklin Classics Trade Press, 2018.

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Book chapters on the topic "Spiritualism"

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Boeving, Nicholas Grant. "Spiritualism." In Encyclopedia of Psychology and Religion, 2279–80. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_660.

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Themistocleous, Demetra, and Xenia Anastassiou-Hadjicharalambous. "Spiritualism." In Encyclopedia of Evolutionary Psychological Science, 1–2. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-16999-6_1080-1.

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Boeving, Nicholas Grant. "Spiritualism." In Encyclopedia of Psychology and Religion, 1725. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_660.

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Cyrous, Sam, Carol L. Schnabl Schweitzer, Stacey Enslow, Paul Larson, Rod Blackhirst, Morgan Stebbins, Erel Shalit, et al. "Spiritualism." In Encyclopedia of Psychology and Religion, 872–73. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_660.

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Themistocleous, Demetra, and Xenia Anastassiou-Hadjicharalambous. "Spiritualism." In Encyclopedia of Evolutionary Psychological Science, 7889–90. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-19650-3_1080.

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Stuart, Lurline. "Spiritualism." In James Smith, 135–51. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003362937-9.

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Schleber Lowry, Elizabeth. "Spiritualism and Scholarship." In The Seybert Report, 9–25. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61512-7_2.

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Willburn, Sarah. "Spiritualism and Theosophy." In The Palgrave Encyclopedia of Victorian Women's Writing, 1–4. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02721-6_52-1.

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Willburn, Sarah. "Spiritualism and Theosophy." In The Palgrave Encyclopedia of Victorian Women’s Writing, 1507–10. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78318-1_52.

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Jain, Dinesh Kumar. "Psora and spiritualism." In Homeopathy, 191–94. Boca Raton: CRC Press, 2022. http://dx.doi.org/10.1201/9781003228622-47.

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Conference papers on the topic "Spiritualism"

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Cheisviyanny, Charoline, Sany Dwita, and Herlina Helmy. "Fundamental Principles in Spiritualism-Based MCS." In The Fifth Padang International Conference On Economics Education, Economics, Business and Management, Accounting and Entrepreneurship (PICEEBA-5 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.201126.005.

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Милько, Любовь Владимировна. "F. M. DOSTOEVSKY AND S. A. RACHINSKY ABOUT SPIRITUALISM." In Международная конференция «Феномен пограничного и трансграничного в истории и культуре». Crossref, 2023. http://dx.doi.org/10.54016/svitok.2023.47.23.030.

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Статья посвящена борьбе выдающихся деятелей российской культуры XIX в. писателя Ф. М. Достоевского и педагога С. А. Рачинского со спиритизмом. Это оккультное течение, основанное на представлении о возможности живых людей общаться с душами умерших, которые могут находится в некой пограничной области по соседству с видимым миром зародилось в 1840-е годы в США. С 1870-х годов оно приобрело широкое распространение в России. Его влияние сохраняется и сегодня, особенно в среде учащейся молодёжи. Достоевский и Рачинский одними из первых обратили внимание на опасность спиритизма, подчеркивая его антихристианских характер. Они считали, что единственным путем спасения от негативных последствий увлечения им для человека является его возвращение в лоно Церкви. The article is devoted to the struggle of outstanding figures of Russian culture of the XIX century. writer F. M. Dostoevsky and teacher S. A. Rachinsky with spiritualism. This occult trend, based on the idea of the possibility of living people to communicate with the souls of the dead, which may be located in a certain border area next to the visible world, originated in the 1840s in the United States. Since the 1870s, it has become widespread in Russia. His influence continues today, especially among young students. Dostoevsky and Rachinsky were among the first to draw attention to the danger of spiritualism, emphasizing its anti-Christian character. They believed that the only way to save a person from the negative consequences of his passion for a person is his return to the bosom of the Church.
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Darmayani, A., and K. Aditama. "The Role of Local Spiritualism Approach to Counter Woman Involvement in Violent Extremism." In Proceedings of the First Brawijaya International Conference on Social and Political Sciences, BSPACE, 26-28 November, 2019, Malang, East Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-11-2019.2295179.

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Buie, Elizabeth, and Mark Blythe. "Spirituality." In CHI '13 Extended Abstracts on Human Factors in Computing Systems. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2468356.2468754.

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Moore, Dominic. "Spirituality Scripts: Improving Provider Comfort with Spirituality." In Selection of Abstracts From NCE 2016. American Academy of Pediatrics, 2018. http://dx.doi.org/10.1542/peds.141.1_meetingabstract.389.

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Colette, John. "Crafting for spirituality." In SA '16: SIGGRAPH Asia 2016. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2992135.3007613.

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Bittencourt, Gustavo, and Karine Freire. "Spirituality based codesign." In PDC 2022: Participatory Design Conference 2022. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3537797.3537810.

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Siahaan, Daniel, and Yohanes Labobar. "Consumerist Spirituality: Considering Spirituality in Consumerism Culture in Disruptive Era." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302147.

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Chagas, Virginia Oliveira, Nathalia Bandeira de Almeida, Barbara de Lima Lucas, and Danilo Lopes Assis. "Influence of spirituality on quality of life in community-dwelling elderly: Integrative literature review." In VI Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvimulti2024-023.

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Aging brings with it some limitations that become more pronounced with advancing age, and psychological, physical, behavioral, and social changes can reduce the quality of life of the elderly, who seek spirituality. Spirituality is a tool for coping with difficulties and attributing meaning to life, providing hope, faith, and motivation. This study analyzed the health aspects associated with spirituality in community-dwelling elderly people. This is an integrative review that synthesized the scientific production with the guiding question: What scientific knowledge production on health-related aspects are associated with better levels of spirituality in community-dwelling elderly people in Brazil? Articles with the descriptors in Portuguese and English were selected: spirituality, aged, and quality of life with the following inclusion criteria: published in full, available electronically, in Portuguese, English, and/or Spanish, published between 2015 and 2020, in the SciELO, LILACS, PubMed, and Capes Periodical Portal databases. A total of 130 articles were identified, and 15 were selected that presented evidence on the influence of spirituality on the quality of life of the elderly. After reading the articles, two categories of analysis emerged: I – The experience of spirituality in situations of chronic diseases, and II – The relationship of spirituality with the well-being/quality of life of the elderly. Most of the studies showed positive effects of spirituality on health outcomes, with better physical health conditions, quality of life, longer survival, lower rates of depression and lower prevalence of chronic diseases. In addition, it demonstrated the ability to withstand limitations and protect against stress in the face of changes in aging. Finally, the results indicate a positive influence of spirituality on the quality of life of the elderly. The importance of spirituality for health practices and the need to value it and include it in professional health training are highlighted.
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Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
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Reports on the topic "Spiritualism"

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Scofield, Mary. Willa Cather's Spirituality. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7135.

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Pedro, Mombiedro Sandoval. ATLAS. De musica spirituali. Ediciones de la Universidad de Castilla-La Mancha, December 2021. http://dx.doi.org/10.18239/caleidoscopio_2021.18.01.

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Murray, Chris, Keith Williams, Norrie Millar, Monty Nero, Amy O'Brien, and Damon Herd. A New Palingenesis. University of Dundee, November 2022. http://dx.doi.org/10.20933/100001273.

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Robert Duncan Milne (1844-99), from Cupar, Fife, was a pioneering author of science fiction stories, most of which appeared in San Francisco’s Argonaut magazine in the 1880s and ’90s. SF historian Sam Moskowitz credits Milne with being the first full-time SF writer, and his contribution to the genre is arguably greater than anyone else including Stevenson and Conan Doyle, yet it has all but disappeared into oblivion. Milne was fascinated by science. He drew on the work of Scottish physicists and inventors such as James Clark Maxwell and Alexander Graham Bell into the possibilities of electromagnetic forces and new communications media to overcome distances in space and time. Milne wrote about visual time-travelling long before H.G. Wells. He foresaw virtual ‘tele-presencing’, remote surveillance, mobile phones and worldwide satellite communications – not to mention climate change, scientific terrorism and drone warfare, cryogenics and molecular reengineering. Milne also wrote on alien life forms, artificial immortality, identity theft and personality exchange, lost worlds and the rediscovery of extinct species. ‘A New Palingenesis’, originally published in The Argonaut on July 7th 1883, and adapted in this comic, is a secular version of the resurrection myth. Mary Shelley was the first scientiser of the occult to rework the supernatural idea of reanimating the dead through the mysterious powers of electricity in Frankenstein (1818). In Milne’s story, in which Doctor S- dissolves his terminally ill wife’s body in order to bring her back to life in restored health, is a striking, further modernisation of Frankenstein, to reflect late-nineteenth century interest in electromagnetic science and spiritualism. In particular, it is a retelling of Shelley’s narrative strand about Frankenstein’s aborted attempt to shape a female mate for his creature, but also his misogynistic ambition to bypass the sexual principle in reproducing life altogether. By doing so, Milne interfused Shelley’s updating of the Promethean myth with others. ‘A New Palingenesis’ is also a version of Pygmalion and his male-ordered, wish-fulfilling desire to animate his idealised female sculpture, Galatea from Ovid’s Metamorphoses, perhaps giving a positive twist to Orpheus’s attempt to bring his corpse-bride Eurydice back from the underworld as well? With its basis in spiritualist ideas about the soul as a kind of electrical intelligence, detachable from the body but a material entity nonetheless, Doctor S- treats his wife as an ‘intelligent battery’. He is thus able to preserve her personality after death and renew her body simultaneously because that captured electrical intelligence also carries a DNA-like code for rebuilding the individual organism itself from its chemical constituents. The descriptions of the experiment and the body’s gradual re-materialisation are among Milne’s most visually impressive, anticipating the X-raylike anatomisation and reversal of Griffin’s disappearance process in Wells’s The Invisible Man (1897). In the context of the 1880s, it must have been a compelling scientisation of the paranormal, combining highly technical descriptions of the Doctor’s system of electrically linked glass coffins with ghostly imagery. It is both dramatic and highly visual, even cinematic in its descriptions, and is here brought to life in the form of a comic.
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Poitra, Steven. The spirituality of Pierre de Bérulle. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5498.

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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, October 2020. http://dx.doi.org/10.47816/01.005.20.

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Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.
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Kelley, Allyson, Brighten Crawford, Morgan Witzel, Kaden Martin, Ashley Weigum, Kelley Milligan, and Curtis Hartley. Spirituality in the Workplace: A qualitative study of spiritual practices of a small woman-owned research and evaluation company. Allyson Kelley & Associates PLLC, April 2024. http://dx.doi.org/10.62689/cx0hnl.

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Workplace spirituality has been defined as a framework for organizational values that is part of the culture, connection, and future. AKA is a small woman-owned, spirit-led business. Our mission and vision direct us toward programs, research, evaluation, and communities that match our values, theories, and interests. Because spirituality is essential for wellness, well teams, and well communities, we designed this study to explore AKA team member views about spirituality and how they incorporate spirituality in their work. The following research questions to guide this study: 1) What are some spiritual practices of AKA team members? and 2) How do spiritual practices influence the inner self, outer self, and team/clients? Methods: Data for this study were collected from AKA Associates with Zoom interviews from May 2023 to July 2023. Interviews were audio recorded, transcribed using Otter.ai, cleaned, and coded using thematic analysis. Results: The research team contacted twelve AKA associates; nine were eligible to participate. Two were male, and seven were female. The thematic analysis revealed three major workplace spirituality themes: beliefs, practices, and experiences. Spiritual beliefs varied among the team. Many cited a belief in God or a higher power. Others mentioned goodness, altruism, and a Divine connection to the path they are on. Practices have to do with the outer self and what we do, what we see, and what we hear. AKA associates’ practices vary from prayer, journaling, forgiveness, burning sage, being in nature, attending church, having joy, gratitude, and involvement in church/faith communities. AKA associates talked about their varied experiences, including service, generosity, empowerment, grounding, integrity/accountability, advocacy, and authenticity. Discussion: This qualitative study found that beliefs, practices, and experiences create connections and enduring relationships. Within the AKA team, beliefs varied about spirituality. Some believed in a Creator or God; others talked about a higher power, goodness, or nothing. Spirituality in the workplace has the potential to improve the health and well-being of employees and clients served. Spiritual beliefs vary within individuals and organizations; what is most important is the experiences that result from a spiritual orientation. When personal, organizational, and spiritual values align, growth, creativity, and innovation happen.
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McGinn, Bernard. The Meanings of the Millennium. Inter-American Development Bank, January 1996. http://dx.doi.org/10.18235/0006225.

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Hagemaster, Andrew L. The Impact of Spirituality on Cardiovascular Reactivity Among African Americans. Fort Belvoir, VA: Defense Technical Information Center, February 2010. http://dx.doi.org/10.21236/ad1013411.

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Peck, John S. Millennial Generation Spirituality and Religion in the United States Army. Fort Belvoir, VA: Defense Technical Information Center, April 2013. http://dx.doi.org/10.21236/ada592974.

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Brown, Diane R. Spirituality-Based Intervention for African American Women with Breast Cancer. Addendum. Fort Belvoir, VA: Defense Technical Information Center, September 2006. http://dx.doi.org/10.21236/ada462716.

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