Mediumship & Folk Models of Mind and Matter

The following is excerpted from Talking with the Spirits: Ethnographies from between the Worlds, edited by Jack Hunter and David Luke, published by Daily Grail Publishing.

Introduction

This chapter explores the role of experiences with trance and physical mediumship in the development of folk models of mind and matter, at a non-denominational spiritualist home-circle called the Bristol Spirit Lodge. Mediums and sitters often claim that mediumship has led them to understand the world differently, and to appreciate that the standard materialistic view of science is inadequate as an all encompassing model of reality. Certain key themes and concepts have emerged from my informants’ experiences with mediumship that hint at alternative models of understanding the relationship between mind and matter, including the idea that bodies are permeable, that matter is essentially non-physical, that consciousness is far more expansive than our normal waking state would lead us to believe, and that persons are multiple, can survive death, and may be influenced by external spiritual entities.

 To begin, we will briefly examine the anthropological debate over spirit possession,  taking a quick tour through the various theoretical models developed to account for the existence of this human phenomenon. This will be followed by an introduction to the history of Spiritualism, and in particular to physical mediumship, in order to give an idea of the kind of spirit mediumship that forms the basis for discussion in this chapter. The chapter will conclude with an analysis of extracts from ethnographic interviews with members of the Bristol Spirit Lodge.

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Bawdy Technologies and the Birth of Ectoplasm by L. Anne Delagdo

Absurd though it appeared, ectoplasm seemed to redefine the boundaries of the next great scientific frontier. Dr. Gustave Geley, a French physician and psychical researcher, viewed this paranormal production as evidence of an evolutionary development of human organic capacities and believed that this development heralded a revolution in scientific thought. The physical attributes of ectoplasm seemed to vary as much as those who produced it. According to psychical researcher G. C. Barnard, Geley described ectoplasm as being “very variable in appearance, being sometimes vaporous, sometimes a plastic paste, sometimes a bundle of fine threads, or a membrane with swellings or fringes, or a fine fabric-like tissue”. It was sometimes incandescent and sometimes opaque. The color of the material varied but was usually white. Geley believed that the material was “capable of both evolution and involution, and is thus a living substance” but noted that it was unlikely that it ever separated from the medium’s body...  

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Materialization was the word used in the circles of psychical researchers to describe a phenomenon that first became common in séances in the 1870s: the summoning of spirit presences in the form of objects and of bodies, or of traces of objects and bodies—touches to the cheek or hands of the sitters, slaps or caresses or breezes as of something passing, sometimes fingerprints or other marks, the sounds of bells ringing or ethereal music, apported flowers and other gifts from the spirits, and, above all, ectoplasmic manifestations...

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