The nineteenth century witnessed a proliferation of alternative religious currents and practices, appropriating earlier traditions, entangling geographically distinct spiritual discourses, and crafting a repository of mindscapes eminently suitable to be accommodated by later generations of thinkers and practitioners. Penned by specialists in the field, this volume examines important themes and figures pertaining to this occult amalgam and its resonance into the twentieth century and beyond. Global guises of the occult, ranging from the Americas and Europe to India, are variously addressed, with special attention to the crucial role of mesmerism and the origins of modern yoga.

Designed both for those new to the field and for experts, this volume is organized into sections covering the relationship between Victorian spiritualism and science, the occult and politics, and the culture of mystical practices. The Ashgate Research Companion to Nineteenth-Century Spiritualism and the Occult brings together some of the most prominent scholars working in the field to introduce current approaches to the study of nineteenth-century mysticism and to define new areas for research.

Ways of thinking and the corresponding spiritual and social structures in any period of time are not accidental but are brought about by certain groups of human beings working systematically for good or evil. Steiner gives an account of the activity of these groups working behind the scenes in the 19th century and points out their effects even in our time.

His most enduring claim to fame is the crucial role he played in the transformation of spiritualism, a medium's passive reception of messages from the spirits of the dead, into occultism, the active search for personal spiritual realization and inner vision.

In 1862 the Salpêtrière Hospital in Paris became the epicenter of the study of hysteria, the mysterious illness then thought to affect half of all women. There, prominent neurologist Jean-Martin Charcot's contentious methods caused furore within the church and divided the medical community. Treatments included hypnosis, piercing and the evocation of demons and, despite the controversy they caused, the experiments became a fascinating and fashionable public spectacle. Medical Muses tells the stories of the women institutionalised in the Salpêtrière. Theirs is a tale of science and ideology, medicine and the occult, of hypnotism, sadism, love and theatre. Combining hospital records, municipal archives, memoirs and letters, Medical Muses sheds new light on a crucial moment in psychiatric history.

At a fascinating moment in French intellectual history, an interest in matters occult was not equivalent to a rejection of scientific thought; participants in séances and magic rituals were seekers after experimental data as well as spiritual truth. A young astronomy student wrote of his quest: "I am not in the presence or under the influence of any evil spirit: I study Spiritism as I study mathematics." He did not see himself as an ecstatic visionary but rather as a sober observer. For him, the darkened room of occult practice was as much laboratory as church. In an evocative history of alternative religious practices in France in the second half of the nineteenth and beginning of the twentieth centuries, John Warne Monroe tells the interconnected stories of three movements—Mesmerism, Spiritism, and Occultism. Adherents of these groups, Monroe reveals, attempted to "modernize" faith by providing empirical support for metaphysical concepts. Instead of trusting theological speculation about the nature of the soul, these believers attempted to gather tangible evidence through Mesmeric experiments, séances, and ceremonial magic. While few French people were active Mesmerists, Spiritists, or Occultists, large segments of the educated general public were familiar with these movements and often regarded them as fascinating expressions of the "modern condition," a notable contrast to the Catholicism and secular materialism that prevailed in their culture. Featuring eerie spirit photographs, amusing Daumier lithographs, and a posthumous autograph from Voltaire, as well as extensive documentary evidence, Laboratories of Faith gives readers a sense of what being in a séance or a secret-society ritual might actually have felt like and why these feelings attracted participants. While they never achieved the transformation of human consciousness for which they strove, these thinkers and believers nevertheless pioneered a way of "being religious" that has become an enduring part of the Western cultural vocabulary.

Many modernist and avant-garde artists and authors were fascinated by the occult movements of their day. This volume explores how Occultism came to shape modernist art, literature, and film. Individual chapters examine the presence and role of Occultism in the work of such modernist luminaries as Rainer Maria Rilke, August Strindberg, W.B. Yeats, Joséphin Péladan and the artist Jan Švankmaier, as well as in avant-garde film, post-war Greek Surrealism, and Scandinavian Retrogardism. Combining the theoretical and methodological foundations of the field of Esotericism Studies with those of Literary Studies, Art History, and Cinema Studies, this volume provides in-depth and nuanced perspectives upon the relationship between Occultism and Modernism in the Western arts from the nineteenth century to the present day.

"Simpson, imprint in humanities"--Page opposite title page.