“it was common delusion”

Modern Spiritualism, which held that the spirits of former humans could communicate with the living, originated in Hydesville, New York, in 1848,

Nineteenth Century Miracles

Emma Hardinge Britten (1823–1899) is known for her work as an advocate for the early Modern Spiritualist Movement. Due to the publication of her speeches and writing on the spiritual movement, and an incomplete autobiography which was edited by her sister, much of Emma’s life and work is publicly recorded. She is remembered as a writer, orator, and practitioner of the movement. Her books,

John Worth Edmonds

Judge John Worth Edmonds (1816-1874) was a noted legal scholar and member of the New York State Supreme Court. He determined to investigate the claims of the Fox sisters to be in communication with the "spirit world." When he concluded that they were, spiritualists everywhere cited his work as proof that a disinterested observer would accept the evidence of the reality of communication with the dead. Judge Edmonds resigned his position on the bench but continued to compile an annual compendium of New York statutes. He also became an apologist for Spiritualism and, later, when she sought a divorce, a defender of Cora Hatch.

His first guide is his late wife, then Lord Bacon, the English philosopher and essayist. Bacon, along with Emmanuel Swedenborg, the Swedish mystic, whose writings inspired most spiritualists, had been one of his spirit guides in life.

Rochester Rappings

The Fox sisters were three sisters from New York who played an important role in the creation of Spiritualism. The three sisters were Leah Fox (1814–1890), Margaret Fox (also called Maggie) (1833–1893) and Kate Fox (1837–1892). The two younger sisters used "rappings" to convince their much older sister and others that they were communicating with spirits. Their older sister then took charge of them and managed their careers for some time. They all enjoyed success as mediums for many years.

Healing #5: The trouble is in the mind

All effects produced on the human frame are the result of a chemical change of the fluids with or without our knowledge, and all the varieties and changes are accompanied by a peculiar state of mind. If the mind should be directed to any particular organ, that organ might become deranged or it might not. In either case the trouble is in the mind, for the body is only the house for the mind to dwell in, and we put a value upon it according to its worth. Therefore if your mind has been deceived by some invisible enemy into a belief, you have put it into the form of a disease, with or without your knowledge. By my theory or truth I come in contact with your enemy and restore you to health and happiness. This I do partly mentally and partly by talking till I correct the wrong impressions and establish the truth, and the truth is the cure. I use no medicines of any kind and make no applications. I am no spiritualist after the manner of the Rochester rappings[1] and I am not dictated to by any living man but am guided by the dictations of my own conscience as a lawyer is in pleading a case governed by the evidence. A sick man is like a criminal cast into prison for disobeying some law that man has set up. I plead his case, and if I get the verdict, the criminal is set at liberty. If I fail, I lose the case. His own judgment is his judge, his feelings are his evidence. If my explanation is satisfactory to the judge, you will give me the verdict. This ends the trial, and the patient is released. P. P. Quimby's Writings - December 1859