Source.
"English translation of Phenomena of Materialisation, a book by German physician and psychic researcher Baron von Schrenck-Notzing which focuses on a series of séances witnessed between the years 1909 and 1913 involving the French medium Eva Carrière, or Eva C. Born Marthe Béraud, Carrière changed her name in 1909 to begin her career afresh after a series of seances she held in 1905 were exposed as a fraud. Her psychic performances as Eva C gained the attention of Sir Arthur Conan Doyle, author of the Sherlock Holmes mystery series, who believed she was genuine, and also Harry Houdini, who was not so convinced. Another researcher who became interested in her case was Albert von Schrenck-Notzing. A series of tests he devised between the years 1909 and 1913 convinced him that Eva C was the real deal and in 1913 he published his Phenomena of Materialisation detailing the sessions and the reasons for his belief.
It has been noted that these sessions with Schrenck-Notzing verged on the pornographic. Carrière’s assistant (and reported lover) Juliette Bisson would, during the course of the séance sittings with Schrenck-Notzing, introduce her finger into Carrière’s vagina to ensure no “ectoplasm” had been put there beforehand. this would be followed by Carrière stripping nude at the end and demanding another full-on gynaecological exam. Whether the audience members were obliging is up for debate, but reports that Carrière would run around the séance room naked indulging in sexual activities with her audience suggests perhaps so. One can imagine that this deliberate eroticisation of the male audience might go some way to explaining the ease with which these “investigators” believed the psychic reality of the seances. A decision of fraud on their part would distance their involvement somewhat from the special and heightened context of the séances and so cast their complicity in, or at the least witnessing of, sexual activities in the sober (and more judgemental) cold light of day.
The spiritualist debunker Harry Price wrote that the photographs taken by Schrenk-Notzing, rather than proving the reality of Carrière’s mediumship, in fact did just the opposite. In 1920 Carrière was investigated by the Society for Psychical Research in London and an analysis of her ectoplasm revealed it to be made of chewed paper and the ghostly faces as cut from the French magazine Le Miroir. Back issues of the magazine matched some of Carrière’s ectoplasm faces, including Woodrow Wilson, King Ferdinand of Bulgaria and the French president Raymond Poincaré. This is something Schrenk-Notzing tries to address in his book, but with not much success. A 1913 newspaper article explained how “Miss Eva prepared the heads before every séance, and endeavoured to make them unrecognizable. A clean-shaven face was decorated with a beard. Grey hairs became black curls, a broad forehead was made into a narrow one. But, in spite of all her endeavours, she could not obliterate certain characteristic lines.”
Visit our post – “Photographs from a séance with Eva Carrière” – in the Images section of the site to see a selection of the photographs featured in the book."
Showing posts with label Possession. Show all posts
Showing posts with label Possession. Show all posts
Friday, December 13, 2013
Thursday, October 31, 2013
Saturday, July 28, 2012
The Malleus Maleficarum
Source.
"The Malleus Maleficarum (Latin for 'The Hammer of Witches,' or 'Hexenhammer' in German) is one of the most famous medieval treatises on witches. It was written in 1486 by Heinrich Kramer and Jacob Sprenger, and was first published in Germany in 1487. Its main purpose was to challenge all arguments against the existence of witchcraft and to instruct magistrates on how to identify, interrogate and convict witches."
c/f The Dicoverie of Witchcraft - Scot, Reginald (1584)

"The Malleus Maleficarum (Latin for 'The Hammer of Witches,' or 'Hexenhammer' in German) is one of the most famous medieval treatises on witches. It was written in 1486 by Heinrich Kramer and Jacob Sprenger, and was first published in Germany in 1487. Its main purpose was to challenge all arguments against the existence of witchcraft and to instruct magistrates on how to identify, interrogate and convict witches."
c/f The Dicoverie of Witchcraft - Scot, Reginald (1584)
Sunday, February 19, 2012
On the Sacred Disease
Source.
Wikipedia article for some context.
A document attributed apocryphally to Hippocrates, this is one of the earliest discussions of what is likely epilepsy, until then attributed to sacred possession.
Wikipedia article for some context.
A document attributed apocryphally to Hippocrates, this is one of the earliest discussions of what is likely epilepsy, until then attributed to sacred possession.
Sunday, September 19, 2010
Proclus Diadochus - On the Signs of Divine Possession (411-485 AD)
Source.
Neoplatonism is, among other more obvious, archaically celebrated things, the speculative, pagan, magic and theological gutters of the thought experiment that begins well before Plato and finds utterance in sources well beyond The West, but that abets its "spirituality." Below is a tract which describes the appearance of a God, a recognition aided by visible occurrence, related both to poetic inspiration and one's relative state of grace before, amongst nature. Preserved in Byzantine, Christian writer Psellus’ text: Accusation against Michael Cerularius before the Synod.
"He [i.e. Proclus] speaks first about the differences which separate the so-called Divine Powers, how some are more material and others more immaterial, some joyous (hilarai) and others solemn (embritheis), some arrive along with daemons and others arrive pure. Straight afterwards he goes on to the proper conditions for invocation: the places in which it occurs, about those men and women who see the Divine Light, and about the divine gestures (schêmatôn) and signs (sunthêmatôn) they display. In this way he gets around to the Theagogies of divine inspiration (tas entheastikas theagôgias)[a theagôgia is a drawing in or drawing down of the divine]. "Of which, " he says "some act on inanimate objects and others on animate beings: some on those which are rational, others on the irrational ones. Inanimate objects, " he continues "are often filled with Divine Light, like the statues which give oracles under the inspiration (epipnoias) of one of the Gods or Good Daemons. So too, there are men who are possessed and who receive a Divine Spirit (pneuma theion). Some receive it spontaneously, like those who are said to be ‘seized by God’ (theolêptoi), either at particular times, or intermittently and on occasion. There are others who work themselves up into a state of inspiration (entheasmôn) by deliberate actions, like the prophetess at Delphi when she sits over the chasm, and others who drink from divinatory water". Next, after having said what they have to do [i. e. to gain divine inspiration], he continues "When these things occur, then in order for a Theagogy and an inspiration (epipnoian) to take effect, they must be accompanied by a change in consciousness (parallaxia tês dianoias). When divine inspiration (entheasmôn) comes there are some cases where the possessed (tôn katochôn) become completely besides themselves and unconscious of themselves (existamenôn…kai oudamôs heautois parakolouthountôn). But there are others where, in some remarkable manner, they maintain consciousness. In these cases it is possible for the subject to work the Theagogy on himself, and when he receives the inspiration (epipnoian), is aware of what it [i.e. the Divine Power] does and what it says, and what he has to do release the mechanism [of possession](pothen dei apoluein to kinoun). However, when the loss of consciousness (ekstaseôs) is total, it is essential that someone in full command of his faculties assists the possessed". Then, after many details about the different kinds of Theagogy, he finally concludes: "It is necessary to begin by removing all the obstacles blocking the arrival of the Gods and to impose an absolute calm around ourselves in order that the manifestation of the Spirits (pneumata) we invoke takes place without tumult and in peace (atarachos kai meta galênês)". He adds further "The manifestations of the Gods are often accompanied by material Spirits which arrive and move with a certain degree of violence, and which the weaker mediums cannot withstand."
Neoplatonism is, among other more obvious, archaically celebrated things, the speculative, pagan, magic and theological gutters of the thought experiment that begins well before Plato and finds utterance in sources well beyond The West, but that abets its "spirituality." Below is a tract which describes the appearance of a God, a recognition aided by visible occurrence, related both to poetic inspiration and one's relative state of grace before, amongst nature. Preserved in Byzantine, Christian writer Psellus’ text: Accusation against Michael Cerularius before the Synod.
"He [i.e. Proclus] speaks first about the differences which separate the so-called Divine Powers, how some are more material and others more immaterial, some joyous (hilarai) and others solemn (embritheis), some arrive along with daemons and others arrive pure. Straight afterwards he goes on to the proper conditions for invocation: the places in which it occurs, about those men and women who see the Divine Light, and about the divine gestures (schêmatôn) and signs (sunthêmatôn) they display. In this way he gets around to the Theagogies of divine inspiration (tas entheastikas theagôgias)[a theagôgia is a drawing in or drawing down of the divine]. "Of which, " he says "some act on inanimate objects and others on animate beings: some on those which are rational, others on the irrational ones. Inanimate objects, " he continues "are often filled with Divine Light, like the statues which give oracles under the inspiration (epipnoias) of one of the Gods or Good Daemons. So too, there are men who are possessed and who receive a Divine Spirit (pneuma theion). Some receive it spontaneously, like those who are said to be ‘seized by God’ (theolêptoi), either at particular times, or intermittently and on occasion. There are others who work themselves up into a state of inspiration (entheasmôn) by deliberate actions, like the prophetess at Delphi when she sits over the chasm, and others who drink from divinatory water". Next, after having said what they have to do [i. e. to gain divine inspiration], he continues "When these things occur, then in order for a Theagogy and an inspiration (epipnoian) to take effect, they must be accompanied by a change in consciousness (parallaxia tês dianoias). When divine inspiration (entheasmôn) comes there are some cases where the possessed (tôn katochôn) become completely besides themselves and unconscious of themselves (existamenôn…kai oudamôs heautois parakolouthountôn). But there are others where, in some remarkable manner, they maintain consciousness. In these cases it is possible for the subject to work the Theagogy on himself, and when he receives the inspiration (epipnoian), is aware of what it [i.e. the Divine Power] does and what it says, and what he has to do release the mechanism [of possession](pothen dei apoluein to kinoun). However, when the loss of consciousness (ekstaseôs) is total, it is essential that someone in full command of his faculties assists the possessed". Then, after many details about the different kinds of Theagogy, he finally concludes: "It is necessary to begin by removing all the obstacles blocking the arrival of the Gods and to impose an absolute calm around ourselves in order that the manifestation of the Spirits (pneumata) we invoke takes place without tumult and in peace (atarachos kai meta galênês)". He adds further "The manifestations of the Gods are often accompanied by material Spirits which arrive and move with a certain degree of violence, and which the weaker mediums cannot withstand."
Wednesday, September 15, 2010
Thursday, September 2, 2010
Nō Plays (Japanese Texts and English Translations)
An Introductory History of Noh and Kyogen.
Aoi no Uye
Aya no Tsuzumi
Hagoromo
Izutsu
Kagekiyo
Kumasaka
Matsukaze
Nonomiya
Sekidera Komachi
Semimaru
Sotoba Komachi
Takasago
Tsunemasa
Just stories, with stage directions, in English.
The Nō Plays of Japan by Arthur Waley (1921)
Aoi no Uye
Aya no TsuzumiHagoromo
Izutsu
Kagekiyo
Kumasaka
Matsukaze
Nonomiya
Sekidera Komachi
Semimaru
Sotoba Komachi
Takasago
Tsunemasa
Just stories, with stage directions, in English.
The Nō Plays of Japan by Arthur Waley (1921)
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