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Dissertations / Theses on the topic 'Spiritualism'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

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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3

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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4

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.
Doctor of Philosophy

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5

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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6

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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7

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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8

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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9

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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10

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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11

Sutler-Cohen, Sara C. "'Spirit guides me' : an exploration into neoshamanism in northern California /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2005. http://uclibs.org/PID/11984.

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12

Bann, Jennifer Patricia. "Spirit writing : the influence of spiritualism on the Victorian ghost story." Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/373.

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This thesis investigates the connection between the spiritualist movement and the literary ghost story, both of which came to prominence and mass popularity during the second half of the nineteenth century. While existing critical literature has viewed both phenomena as symptomatic of a wider Victorian fascination with the supernatural and the nature and possibility of an afterlife, little attention has been paid to the relationship between the two movements. By examining spiritualist literature alongside the work of both canonical and lesser-known writers, I attempt to address this area. My thesis argues for an understanding of the post-1850 ghost story as a dramatic representation of a new conception of the dead largely created by spiritualism, and reads the appearance, actions, behaviour and narratives of literary ghosts as an ongoing reflection and discussion of this idea.

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13

Jackson, Marilyn E. "Relating creation spirituality to Lutheranism : viewed from the perspective of education for social change : this dissertation is submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy to the faculty and board of the Western Institute for Social Research (WISR), Berkeley, California /." Electronic access available at, 2004. http://www.peacehost.net/EPI-Calc/Marilyn/.

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14

Glenney, Brian Edmund. ""Light, more light" the "Light" newspaper, spiritualism and British Society, 1881-1920 /." Connect to this title online, 2009. http://etd.lib.clemson.edu/documents/1256570535/.

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15

Wilson, Carole. "Woven mantra : a visual expression of meditation." Thesis, School of Visual Arts, University of Ballarat Mt. Helen, Vic. :, 2001. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/59951.

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"This research project examines the links between spiritual practice and visual art. More specifically, the research examines the relationship between the repetition of a mantra, the repetition of an image and the repetition of a stich.
Master of Arts Visual Arts

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16

Wang, Chain Khiang. "Using autobiographical figuration in painting as a vehicle for conveying my understanding of Buddhism." Thesis, New School of Arts, University of Ballarat Mt. Helen, Vic. :, 2002. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/68573.

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17

Kusner, Katherine G. "Couples' dyadic spirituality and marital communication and love : the utility of moving from general to in-depth indicators of shared spirituality between spouses." Bowling Green, Ohio : Bowling Green State University, 2010. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1269107720.

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18

Schrag, Mitzi. "Rei(g)ning mediums : spiritualism and social controls in 19th-century American literature /." Thesis, Connect to this title online; UW restricted, 2006. http://hdl.handle.net/1773/9321.

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19

Montenon, Corinne. "Materialisation phenomena in British and French spiritualism and psychical research c.1870-1920." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.412547.

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20

AXOX, CHIARA DE OLIVEIRA CASAGRANDE CIODAROT DI. "SOLVE ET COAGULA: DISSOLVING GUIMARÃES ROSA AND REBUILTING HIM THROUGH SCIENCE AND SPIRITUALISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=30049@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
Em Solve et Coagula - dissolvendo Guimarães Rosa e recompondo-o pela ciência e espiritualidade é investigada a importância da espiritualidade na formação do escritor Guimarães Rosa e na confecção de suas obras, principalmente Primeiras Estórias e Ave, Palavra. A partir de relatos de amigos e parentes, entrevistas, cartas e anotações pessoais, analisa-se como esse interesse pela espiritualidade - principalmente pela Cabala, Tarô e Astrologia - aparece nos seus textos, tanto na construção quanto em personagens, linguagem e estórias, em equilíbrio com um pensamento cientificista. Para melhor compreender a questão espiritual do escritor mineiro e o seu desenvolvimento na ficção, também é estudada a visão de religiosidade rosiana analisada por Vilém Flusser e como ela se relacionaria diretamente com a linguagem poética do escritor mineiro.
Solve et Coagula - dissolving Guimarães Rosa and rebuilting him through science and spiritualism analyses the importance of spiritualism in Guimarães Rosa s life and work, mainly in the process of writing Primeiras Estórias and Ave, Palavra. It s studied friends and family testimonials, interviews, letters and his notebooks, to understand how HIS interest IN SPIRITUALISM - SPECIALLY in Kabala, Tarot and Astrology - appears in his books, from the creative process throughout the narrative, characters and language, in balance with a scientific thought. And it s also analysed his feeling of religious studied by Vilém Flusser and how it s related to the poetic language of Guimarães Rosa.

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21

Daggett, Melissa. "Henry Louis Rey, Spiritualism, and Creoles of Color in Nineteenth-Century New Orleans." ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/994.

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This thesis is a biography of Henry Louis Rey (1831-1894), a member of one of New Orleans' most prominent Creole of Color families. During the Civil War, Rey was a captain in both the Confederate and Union Native Guards. In postbellum years, he served as a member of the Louisiana House of Representative and in appointed city offices. Rey became heavily involved with spiritualism in the 1850s and established séance circles in New Orleans during the early 1870s. The voluminous transcripts of these séance circles have survived into the twenty-first century; however, scholarly use of these sources has been limited because most of the transcripts and all marginal annotations later written by René Grandjean are in French. The author's translations of the spirit communications through their entire run reveal insight into the spiritual and material realms negotiated by New Orleans Black Creoles as they weathered declining political and economic fortunes.

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22

Bidler, Sara Jean. "Growth processes of seasoned marriage and family therapists who take a spiritual approach to therapy." Menomonie, WI : University of Wisconsin--Stout, 2006. http://www.uwstout.edu/lib/thesis/2006/2006bidlers.pdf.

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23

Hayward, Rhodri Lloyd. "Popular mysticism and the origins of the new psychology, 1880-1910." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.318488.

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24

Scalessa, Gabriele. "Between medicine and spiritualism : the visible and the invisible in Italian literature 1865-1901." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/77580/.

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This thesis focuses on the revisiting of several scientific theories on the part of Italian authors from 1865-1901, and illustrates how the process of assimilation was the effect of an accommodative process, which resulted in authors reinterpreting these theories in terms of a contrast between a visible and an invisible domain. The first chapter focuses on Arrigo Boito’s ‘Lezione d’anatomia’ and Camillo Boito’s ‘Un corpo’ in order to show how the visible/invisible contrast becomes a hermeneutical grid by which the female body is defined, this body being the field on which medical normativity and the artistic approach meet and come into conflict with each other. The second chapter analyses how the visible-invisible contrast subtends Italian Spiritismo, a discipline that was read in scientific terms and (as in Luigi Capuana’s writings) as a theory concerning artistic – and literary – creation as well. Since the Spiritismo entails a process of ‘feminisation’ of the medium, which characterises both the ‘scientific’ and the ‘artistic’ facet of the discipline, the third chapter investigates the ways in which the female character has been represented as both a physical appearance and an elusive interiority (especially when dealing with the activity of reading) in Italian narrative from Tarchetti’s Fosca to the early twentieth century. As a conclusion, the fourth chapter retraces the formation of the visible-invisible dichotomy as resulting from the assimilation of European science through the analysis of the figure of the physician in Paolo Mantegazza’s Un giorno a Madera, Angelo Camillo De Meis’s Dopo la laurea and Luigi Capuana’s re-writing of his novel Giacinta. Moving from here, this thesis argues that the visible-invisible dichotomy is peculiar to the time span considered, as the twentieth-century will be distinguished by a general distrust towards – and trivialisation of – positivist science.

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25

Hansen, Kimberly Brooke 1966. "Spiritualism and women: An historical, ethnographic, and theoretical analysis of an alternative healing system." Thesis, The University of Arizona, 1993. http://hdl.handle.net/10150/291983.

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This thesis is an historical, ethnographic, and theoretical analysis of an alternative health care system, Spiritualist healing, which specifically addresses health and illness issues pertaining to power, gender, and conceptions of the self. In the historical section, the rise of Spiritualism is discussed in terms of the dissatisfaction with orthodox religion, stereotypical gender roles, and allopathic medicine. Spiritualism is still an extant religious philosophy today, as is evidenced in the ethnographic data presented which is based upon research at Spirituality Association United (SAU), a Spiritualist chapel located in a large southwestern city. Women's continued strong participation in Spiritualism is documented and the Spiritualist cosmology at SAU is discussed which revolves around the polysemic concept of healing. Alternative healing strategies such as Spiritualist healing can be considered as partially counter-hegemonic to biomedicine: biomedical practitioners should become more cognizant of alternative health care in our society so that the needs of health seekers are met by informed and open-minded practitioners.

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26

Elias, Ana Cecília Moreira. "Contemplação do passado após a morte: educação espírita, temporalidade e formação da consciência histórica a partir de análises de material didático." Universidade Federal de Goiás, 2016. http://repositorio.bc.ufg.br/tede/handle/tede/6147.

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Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG
We propose in this research , reflect on the elaborations of time and of historical consciousness represented in parables that make up the courseware of History and Geography , Spiritualist School " The School that Educates " - Plans Course and Unit , aimed at \ the teachers (as) the elementary school , the school " Allan Kardec " , located in the city of Catalão - GO . The material adopted by spiritualists schools at the national level corresponds to cross- proposal to the common core content of elementary school , so by questioning about the time and historical consciousness , we discussed also about the multiple perspectives that can be worked in space the classroom to avail himself of parables as a teaching tool . The main basis for our discussion we base on the theoretical concepts defended Jörn Rüsen (2010 ) , Mikhail Bakhtin (2011 ) and José Carlos Reis ( 2009) .
Propomos, nesta pesquisa, refletir sobre as elaborações de tempo e da consciência histórica representadas em parábolas que compõem o material didático de História e Geografia, Escola Espírita “A Escola que Educa” – Planos de Curso e Unidade, destinado aos/às professores (as) do ensino fundamental I, da escola “Allan Kardec”, situada na cidade de Catalão – GO. O material adotado por escolas espíritas em nível nacional corresponde como proposta transversal aos conteúdos de núcleo comum do ensino fundamental I, portanto, através da problematização sobre o tempo e a consciência histórica, debatemos também sobre as múltiplas perspectivas passíveis de serem trabalhadas no espaço da sala de aula ao valer-se de parábolas como instrumento pedagógico. Como principal base para a nossa discussão, nos pautamos nas concepções teóricas defendidas Jörn Rüsen (2010), Mikhail Bakhtin (2011) e José Carlos Reis (2009).

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27

Meredith, Charles Lloyd. "Spiritualism and psychology in the works of Robert and Elizabeth Browning, Henry and William James." Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/251512.

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28

Iliopoulos, Spyridon. "'Out of a medium's mouth' : Yeats's art in relation to mediumship, spiritualism and psychical research." Thesis, University of Warwick, 1985. http://wrap.warwick.ac.uk/3257/.

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The aim of this thesis is to show that, despite a number of critics who either frowned upon or ignored W. B. Yeats's psychical interests, consideration of his mediumistic encounters between 1911 and 1916 is indispensable to the study of his art. Indeed, Yeats's unpublished records of seances and his other spiritualistic papers often present us with his direct sources of inspiration and point towards an understanding of their subsequent elaboration in some of his celebrated works. Chapter 1 and 2 ('Yeats's Spiritualistic Papers' and 'Yeats as a "Spiritualist" and "Psychical Researcher"') supply general information as regards unpublished material and describe Yeats's involvement with medium's, 'controls', and 'spirit-visitors'. Chapter 3 ('The Words-upon the Window-pane as an Example') deals with Yeats's spiritualistic sources and their dramatic elaboration in his seance-play, his only work where he made direct use of a spiritualistic setting and of the typical personae who frequent seance-rooms. Although Yeats's other works are discussed-in a chronological order, this play is given priority here, for it contains some major, themes and motifs which pervade his art. Chapters 4 and 5 ('Responsibilities: A First Attempt', and 'The Wild Swans at Coole: Ghostly Presences') deal with Yeats's attempts to introduce some major aspects of his psychical interests into his poetry by 'invoking' his dead and by adopting the persona of a medium in poems such as 'To a Shade' and 'In Memory of Major Robert Gregory'. Chapter 6 ('"Ego Dominus Tuus": Yeats, Leo Africanus, and the Process of Self-transformation') deals separately with 'Ego Dominus Tuus', another poem from The Wild Swans at Coole, in relation to Yeats's encounter with his 'opposite', the 'ghost' of Leo Africanus, and his formulation of the concept of the 'Daemon'. Chapters 7 and 8 ('Spiritualistic Scenarios in Michael Robartes and the Dancer' and 'From The Tower to Last Poems') examine Yeats's later use of theme's, motifs, and central situations particular to spiritualism and psychical research. Finally, the Conclusion suggests that, although Yeats's psychical investigations did not answer the 'great question whether the soul be immortal or not', his mediumistic encounters provided with images, symbols, and scenarios which enriched his art and often determined his literary tactics.

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29

Drawmer, Lois Jane. "The impact of science and spiritualism on the works of Evelyn De Morgan 1870-1919." Thesis, Bucks New University, 2001. http://bucks.collections.crest.ac.uk/9963/.

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This thesis examines the extent to which spiritualism and science inform the paintings of Evelyn De Morgan (1855-1919). I propose that her works in the period 1870-1919 incorporate Darwinist themes of evolutionary development integrated with a spiritualist paradigm of the progression of the soul after death. Chapter one examines the context and influences on De Morgan's mature works, including her family and friends. It considers the impact of her role as a professional woman artist in Pre-Raphaelite circies, and also her engagement with spiritualist practices as a medium. Chapter two argues that De Morgan's works are underpinned by a Darwinian model of evolution, expressed in her works as the progression of the soul, through the vehicle of the female physical body to the metaphysical realm. Chapter three considers how De Morgan reconfigures traditional Christian iconography and narratives through Platonist philosophy in order to create an alternative, feminist vision of divinity. Chapter four continues the exploration of science and spiritualism in relation to female empowerment through De Morgan's representation of witches and occult figures. It proposes that De Morgan's involvement in female suffrage and experience as a medium generate specific spiritualist meanings in her portrayal of occult figures. Chapter five asserts that De Morgan's recurrent concern with water and related imagery correlates with her spiritualist beliefs. It seeks to demonstrate that paintings with water imagery, including sea-scapes, sheils and mermaids, conflate contemporary scientific and spiritualist concerns, which integrate the idea of evolutionary and spiritual development. The conclusion draws together the principal findings of the thesis, and argues that the empirical evidence and close analysis of De Morgan's works in the period 1870-1919 show that they are primarily motivated by De Morgan's engagement with spiritualism.

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Wilson, David Gordon MacKintosh. "Spiritualist mediums and other traditional shamans : towards an apprenticeship model of shamanic practice." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5527.

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Spiritualism has its origins in 1840s America, and continues to occupy a niche in the Anglo-American cultural world in which the craft of mediumship is taught and practised. Spiritualist mediums seek to demonstrate personal survival beyond death and thus belong to a movement that posits the existence of a spirit world, peopled with those who were once incarnate upon the earth and with whom communication is possible. Spiritualists often maintain that mediumship is a universal activity found across cultures and time, and some scholars have speculated in passing that Spiritualist mediumship might be a form of shamanism. This thesis uses both existing literary sources and ethnographic study to support the hypothesis that mediumship is indeed an example of traditional shamanism, and demonstrates that a comparison of Spiritualist mediumship and shamanism gives valuable insights into both. In particular, an apprenticeship model is proposed as offering a clearer understanding of the nature of mediumship and its central role in maintaining Spiritualism as a distinct religious tradition, helping to clarify problematic boundaries such as that between Spiritualism and New Age. Existing models of shamanism have tended to focus upon particular skills or states of consciousness exhibited by shamans and are therefore framed with reference to outcomes, rather than by attending to the processes of development leading to them. The apprenticeship model of mediumship is proposed as the basis first, of understanding the structure of Spiritualism, and second and comparatively, of a new definition of shamanism, by offering a distinctive, clearly-structured approach to understanding the acquisition and nature of shamanic skills, without being unduly prescriptive as to which particular shamanic skills should be anticipated in any given cultural setting.

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Messamore, Everett [Verfasser], and Jan [Akademischer Betreuer] Stievermann. "Spiritualism and the Language of Universal Religion in Nineteenth-Century America / Everett Messamore ; Betreuer: Jan Stievermann." Heidelberg : Universitätsbibliothek Heidelberg, 2018. http://d-nb.info/1177044455/34.

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Resler, Loring. "Artistic Practice and Community Process: The Irreduceability of Relationship through Spiritualism in Community-Based Art Education." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339853276.

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Gomes, Adriana. "Entre a fé e a polícia: o espiritismo no Rio de Janeiro (1890-1909)." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5384.

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A presente dissertação aborda a inserção do espiritismo de Allan Kardec no Brasil, sobretudo no Rio de Janeiro, a partir da concepção amalgamadora e de circularidade do universo religioso do brasileiro em conciliação com as ideias da modernidade europeia. Nesse bojo, com o advento da Proclamação da República e a secularização do Estado, práticas espíritas foram criminalizadas através do Código Penal de 1890 e reafirmadas no Regulamento Sanitário de 1904, em favor da saúde pública. As propostas centrais da dissertação são a construção das especificidades do espiritismo no Brasil diferenciando-o da origem francesa pela ênfase na vertente religiosa da Doutrina Espírita e a sua legitimação, sob o vislumbre de sair do caso de desordem pública, forjada nas argumentações de liberdade de culto e de consciência salvaguardadas na Constituição de 1891. Para tanto, foram analisados os discursos dos periódicos Echo DAlém Túmulo, que circulou na Bahia, O Apóstolo, o Jornal do Commercio e o Reformador, que circularam na capital federal, além de processos criminais que envolveram espíritas, também, na cidade do Rio de Janeiro.
This dissertation addresses the inclusion of Allan Kardec's Spiritism in Brazil, especially in Rio de Janeiro, from conception syncretism and circularity of the Brazilian religious universe in conciliation with the ideas of European modernity. In bowl, with the advent of the Proclamation of the Republic and the secularization of the state, spiritualistic practices were criminalized by the Penal Code of 1890 and reaffirmed at the Health Regulations, 1904, in favor of public health. The central thesis proposals are the construction of the specifics of spiritualism in Brazil differentiating the origin of the French emphasis on the religious aspect of Spiritism and its legitimacy under the glimpse out of the case of public disorder, forged in the arguments of freedom of worship and conscience safeguarded in the Constitution of 1891. Therefore, we analyzed the speeches of journals Echo D' Além Túmulo, which circulated in Bahia, O Apóstolo, o Jornal do Commercio and the Reformador, which circulated in the federal capital, in addition to criminal charges involving spiritualists also in the city of Rio de Janeiro.

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Fort, L. Gregg. "Training churches in the Hurungwe district of Zimbabwe to deal with demonized persons through a contextualized Biblical approach." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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James, Carol. "Edmund Jones 'the old prophet' (1702-1793) : minister, historian, spiritist." n.p, 2001. http://ethos.bl.uk/.

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De, Shane Kenneth R. "Insider ethnography : the believer's dilemma /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9998478.

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Whitson, Robert. "Sacred landscape : An unsettling." Thesis, Mt. Helen, Vic. :, 2002. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/36547.

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"This project is concerned with a visual exploration of the land of the Western Plains of Victoria and the nature of "the sacred" in that landscape. Specifically, I have explored these ideas through the medium of painting and works on paper. The studio practice has been informed both by my personal experiencs of this geographic region and by research into the histories associated with white settlement and the subsequent forms of erasue of aboriginal presence."
Master of Arts- (Visual Arts)

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Whitson, Robert. "Sacred landscape : an unsettling." Mt. Helen, Vic. :, 2002. http://archimedes.ballarat.edu.au:8080/vital/access/HandleResolver/1959.17/15639.

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"This project is concerned with a visual exploration of the land of the Western Plains of Victoria and the nature of "the sacred" in that landscape. Specifically, I have explored these ideas through the medium of painting and works on paper. The studio practice has been informed both by my personal experiencs of this geographic region and by research into the histories associated with white settlement and the subsequent forms of erasue of aboriginal presence."
Master of Arts- (Visual Arts)

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Svensson, Emma. "Buddhismen vs Spiritualismen, En studie om människan och världen." Thesis, Malmö högskola, Lärarutbildningen (LUT), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-27826.

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Woollatt, David Lloyd. "The re-enchantment of British culture and the transformation of Spiritualism from theological discourse to media spectacle." Thesis, University of Winchester, 2015. http://repository.winchester.ac.uk/762/.

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This research constitutes the analysis of a previously unstudied area, the transformation of Spiritualism from a theological belief system to a media spectacle in contemporary British culture. Exploring modern Spiritualism’s theological framework, pointing to its communal belief structure, practices and Seven-Principle doctrine this research articulates its position within society today, exploring notions of re-enchantment where the contemporary individual has become disconnected from formal religious institutions but still possesses a yearning for spiritual nourishment. During early forms of Spiriualism a first-person genuine experience was fundamental to the way in which the spectators framed meaning around what they were viewing. The loss of first person aspect provides a fundamental stance from which to interrogate the shifts that have occurred to Spiritualism as a result of its contemporary representations. Critically the study examines the representation of Spiritualism within the media, particularly on television, where mass audiences experience Spiritualism through the ghost hunting programme. Using existing postmodernist theoretical approaches, most significantly Baudrillard and the theory of Simulacrum (1994), alongside theories of media spectacle led by Kellner (2003) Darley (2000) and King (2005), this study adopts a qualitative approach to examine this contemporary Spiritualist media phenomenon, using textual analysis to review primary media texts, current literature in the field, magazines and newspapers, and a textual analysis approach to explore the key media representations of Spiritualism within Most Haunted as a primary text. It is argued that through the technologisation and media coding of Spiritualism, it has become framed by existing forms of media production, and now only exists, and can only be understood as a hyperreal text that prioritises spectacle. The traditional Spiritualist theological belief system has been reduced to an empty set of orchestrated on-screen motifs, severed from their authentic meaning that take only the aesthetic form of Spiritualism but offer none of the authentic communal experiences that pervade both traditional and contemporary first person experiences. The textual analysis of Most Haunted confirms the media simulation of Spiritualism but simultaneously reveals the programme’s construction of the conventions for all future representations of ‘media spiritualism’. The séance, communion with spirit and notions of mediumship are reduced to stylishly edited scenes that play on filmic conventions. Most significantly the thesis establishes that the ghost hunting programme has become a space for ghostly ‘visitations’ of Victorian devices of Spiritualism. Practices that were once located in the darkened nineteenth century parlour have been ‘repatriated’ into the darkened locations of media investigations that operate as moments of retrospective hallucination, thus the removal of the theological is complete, the on-screen entertainment and spectacle, devoid of understandings of the communion with spirit has displaced the Spiritualist doctrine.

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Bingham, Stephanie Michelle. "The Psychic Bridge: The Spiritualist Movement." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1334539774.

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Schrupp, Ottmar. "Der Befreiungsdienst - Handhabung in der Missionssituation in einem spiritistisch geprägten Land, anhand des Beispiels Brasiliens." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Kontou, Tatiana. "Ventriloquising the dead : representations of Victorian spiritualism and psychical research in selected nineteenth and late twentieth century fiction." Thesis, University of Sussex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.430956.

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Chappell, Brenda Joyce. "The consciousness of African American women artists: rage, activism and spiritualism (1860-1930), interdisciplinary implications for art education /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487843314694311.

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Dowhaniuk, Paul Alex. "The Anabaptist rejection of spiritualist tendencies as exemplified in the debate between Pilgram Marpeck and Caspar Schwenckfeld." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Castro, Jackson Gomes de. "A formação de uma igreja sincretica: Igreja do Nazareno do Cabral." Universidade Presbiteriana Mackenzie, 2014. http://tede.mackenzie.br/jspui/handle/tede/2444.

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Made available in DSpace on 2016-03-15T19:48:29Z (GMT). No. of bitstreams: 1 Jackson Gomes de Castro.pdf: 515134 bytes, checksum: f0bdf87547e62e8bbdfb35fe57070f3f (MD5) Previous issue date: 2014-02-11
It is understood here, syncretism as "coexistence of conflicting objects" (Bastide, 1973, p. 143), or religious practices that are historically divergent. Christianity has opposed the spiritual practice from its origin; However, some religious groups generally called spiritualists, proposes an integration of spiritualism to Christianity, there are those religious groups that even without address us in favor of a syncretic ideology, has in its very praxis of syncretism . Pentecostalism generally resembles syncretic movements. My goal is to understand how is the transition from a religious movement to another and check how is the coexistence of divergent thinking before. The method of qualitative observation observing their rituals and customs current and comparing them with the rituals antigos. Além empirical observation was used to collect data was printed through research, dissemination Film provided by the leader of the study subject who visit the Church of the Nazarene Cabral ( INC ) . This work investigates, through observation, the training of religious leadership and supporters of such movements ; Upon observation it was found that there was migration of other religion for that particular syncretic movement, both by its members and leadership . It was also found that people who attend this church has no idea that some of their practices has similarities with some spiritualistic practice. Their meetings are based more on the music and emotionalism than any dogma. People arriving coming from another religious thread does not receive much education about the local church. Are received and inserted in the current context with the only requirement to recognize Jesus Christ as their only Savior . Given all that follows, this church researched the reasons that led its members to practice syncretism are associated with Brazilian culture that in their formation is influenced by the mix of Amerindian, African and European religions . In search of a religion to fill the existential void that occur in these individuals they found in the INC, a quick and uncomplicated answer to their religious practice. The leading turn is not concerned with a primary education . His method is to first receive guidance later. And so this syncretic church emerges.
Entende-se aqui, sincretismos como coexistência de objetos discordantes (Bastide, 1973, p. 143), ou seja, práticas religiosas que, historicamente, são divergentes. O Cristianismo tem se oposto a prática espírita desde a sua origem; Porém, alguns grupos religiosos geralmente os chamados espíritas, propõe uma integração do espiritismo com o cristianismo; Há ainda aqueles grupos religiosos que, mesmo sem discursarem a favor de uma ideologia sincrética, tem na sua práxis muito do sincretismo. Geralmente o pentecostalismo se assemelha a movimentos sincréticos. Meu objetivo é compreender como se dá o processo de transição de um movimento religioso para o outro e verificar como se dá a coexistência de pensamentos antes divergentes. Foi utilizado o método de observação qualitativa observando seus rituais e costumes atuais e comparando-os com os rituais antigos.Além da observação empírica, a coleta de dados se deu através de pesquisa impressa, divulgação em filme disponibilizada pelo líder do objeto de estudo aqueles que visitam a Igreja do Nazareno do Cabral (INC). Este trabalho indaga, por meio da observação, a formação religiosa dos adeptos e liderança de tais movimentos; Após a observação verificou-se que houve migração de outra religião para esse determinado movimento sincrético, tanto por parte de seus membros quanto da liderança. Verificou-se também que as pessoas que frequentam esta igreja não tem nenhuma ideia de que algumas de suas práticas tem semelhanças com alguma prática espírita. As suas reuniões são pautadas mais nas músicas e no emocionalismo do que em algum dogma. As pessoas que chegam vindas de outro segmento religioso não recebem muita instrução sobre a igreja local. São recebidas e inseridas no contexto atual com a única exigência de reconhecer Jesus Cristo como seu único Salvador. Diante de tudo isso se conclui, nesta igreja pesquisada, que os motivos que levaram seus membros a praticarem o sincretismo estão associados à cultura brasileira que, em sua formação é influenciada pela mistura das religiões ameríndias, africanas e europeias. Na busca de uma religião que preencha o vazio existencial que ocorrem nestes indivíduos eles encontraram na INC, uma resposta rápida e sem complicações para sua prática religiosa. A liderança por sua vez não está preocupada com uma educação primaria. Seu método é receber primeiro orientar depois. E assim surge esta igreja sincrética.

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Jackson, M. C. "A study of the relationship between psychotic and spiritual experience." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670299.

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Sandberg, Sara-Lisa. "Att möta andevärlden : En studie om trosuppfattningar bland svenska medium." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-184323.

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Titel: Att möta andevärlden – En studie om trosuppfattningar bland svenska medium.I denna studie undersöks svenska professionella mediums trosuppfattningar rörande frågor omsjälen, livet efter döden, gudsbegreppet och moralens konsekvenser. Vidare undersöks vaddessa trosuppfattningar grundats i, hur väl de stämmer överens med varandra samt om depåverkats av de narrativ som visas i populärkultur med ockulta inslag. Resultatet av studienvisade att det fanns ett antal gemensamma faktorer hos informanterna. Dessa var främst tron påatt livet fortsätter efter döden, att människan har en själ och att denna själ är en del av en störrekraft som inte sällan refereras till som Gud eller Gudsenergin. Vad som skilde informanternaåt var främst religionstillhörighet, synen på reinkarnation samt tron på guider och andra väseni universum. Förhållandet till populärkultur varierade också mellan informanterna, mensamtliga var eniga om att populärkultur med ockulta inslag oftast inte stämmer överens medderas egna trosuppfattningar.

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Keane, Elizabeth C. "Amazing grace the nature and significance of reported after-death communication experiences /." View thesis, 2005. http://handle.uws.edu.au:8081/1959.7/36018.

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Thesis (Ph.D.)--University of Western Sydney, 2005.
A thesis presented to the University of Western Sydney, College of Arts, Education and Social Sciences, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.

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Greer, Lindsay Patrice. "Summoning the Spirit of Obsolescence in Media and Performance: A Posthuman Sèance." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1460.

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In this dissertation, I explore the fantasies and paradoxical desires belying spiritual medium performances of the late-nineteenth and early-twentieth centuries and new media practices of remediation. Forming the organizing construct of this dissertation, spiritual medium performance gives me a medium to explore fantasy as a means of suspending and manipulating audience belief. Through the use of my performance persona, Lucida Fox, I further connect the spiritual medium’s communication with the dead to the practices of remediation meant to summon the influences of obsolete media. Through Lucida, I remediate the past (Chapter 2), future (Chapter 3), and experiment with several spiritualist techniques in the present (Chapter 4). In the final chapter, I address the implications of this research on current discussions within the field of performance studies and conclude by offering future direction of this research.

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