A Genealogy of the Extraterrestrial in American Culture
A Genealogy of the Extraterrestrial in American Culture
A Genealogy of the Extraterrestrial in American Culture
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All manner <strong>of</strong> proscribed activities were pursued by female mediums at <strong>the</strong> behest <strong>of</strong> <strong>the</strong>ir spirit<br />
controls. Spirits <strong>of</strong>ten authorized divorce for <strong>the</strong>ir controllees. As Moore articulates it, “one<br />
may …suggest that <strong>in</strong> <strong>the</strong> personalities <strong>of</strong> <strong>the</strong> spirits trance mediums found outlets for<br />
unexpressed and <strong>in</strong>expressible desires. If a spirit control kept throw<strong>in</strong>g <strong>the</strong> medium’s wedd<strong>in</strong>g<br />
r<strong>in</strong>g away, <strong>the</strong> medium could with all s<strong>in</strong>cerity disclaim responsibility.” 105<br />
Moore fur<strong>the</strong>r<br />
recounts <strong>of</strong> female mediums<br />
how time and aga<strong>in</strong> under <strong>the</strong> <strong>in</strong>fluence <strong>of</strong> <strong>the</strong>ir spirit controls, <strong>the</strong>y turned <strong>in</strong>to swear<strong>in</strong>g<br />
sailors, strong Indian braves, or oversexed male suitors. G. Stanley Hall…observed with<br />
reference to mediums: ‘Such tender and delicate girls <strong>of</strong>ten feel <strong>the</strong>mselves possessed by<br />
some rugged, potent and <strong>of</strong>ten uncouth male spirit, and delight to swagger <strong>in</strong> diction and<br />
manner.” 106<br />
But even with all <strong>the</strong> l<strong>in</strong>es <strong>of</strong> affiliation between Spiritualism and reform and <strong>the</strong> clear statements<br />
<strong>of</strong> support for reform <strong>of</strong>fered by spiritualist practitioners as well as <strong>the</strong> spirits <strong>the</strong>mselves, <strong>the</strong><br />
progressive nature <strong>of</strong> Spiritualism was highly problematic. The l<strong>in</strong>e “robb<strong>in</strong>g <strong>the</strong> poor <strong>of</strong> all<br />
happ<strong>in</strong>ess this side <strong>the</strong> grave” gestures toward one source <strong>of</strong> <strong>the</strong> problem. While Spiritualism<br />
concerned itself with <strong>the</strong> politics <strong>of</strong> <strong>the</strong> day, its primary concern was with life after death. The<br />
vision <strong>of</strong> <strong>the</strong> after-life brought back by spiritual <strong>in</strong>terlocutors was one <strong>of</strong> plenty. The social<br />
problems that were legion on this side <strong>of</strong> <strong>the</strong> veil seemed to vanish on <strong>the</strong> o<strong>the</strong>r. As much energy<br />
and enthusiasm as Spiritualist practitioners might muster for progressive causes, it must have<br />
seemed someth<strong>in</strong>g <strong>of</strong> a moot po<strong>in</strong>t given <strong>the</strong> promise <strong>of</strong> pie <strong>in</strong> <strong>the</strong> sky.<br />
A fur<strong>the</strong>r problem stems from <strong>the</strong> l<strong>in</strong>ks between Spiritualism, Christian Science and <strong>the</strong><br />
New Thought <strong>in</strong> general. Spiritualist belief, like Christian Science, held that correct thought<br />
<strong>in</strong>sures good health. As <strong>the</strong> Reverend E. W. Sprague puts it <strong>in</strong> Spirit Mediumship, “The m<strong>in</strong>d<br />
may build up or tear down <strong>the</strong> body. Right th<strong>in</strong>k<strong>in</strong>g generates health vibrations; wrong th<strong>in</strong>k<strong>in</strong>g<br />
105 Moore, 112.<br />
106 Moore, 111.<br />
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