In reviewing the tales of Anton Mesmer and Reichenbach as briefly as we have, it is easy enough to get the mistaken idea they represent two isolated sets of unimportant circumstances.
This is how they have been treated by modern historians, scientists and psychologists alike, and so it seems that societal forces have properly established their non-importance.
However, if one draws together any and all past work that might have bearing on the nature of human energetics, it will soon be seen that the literature in this regard is massive, and that Mesmer and Reichenbach were not isolated examples of it.
The totality of such work is so massive that it cannot conveniently be incorporated into a book such as this, or in fact be incorporated into a single book unless it would consist of several thousand pages.
Indeed, when Eric J. Dingwall, the stalwart historian of psychical research, attempted to collect and publish the work of the nineteenth century mesmerists who carried on after the death of Anton Mesmer, he ultimately needed four volumes to do so.
Those four volumes, published in 1967-1968, establish that serious and careful work took place in France, Belgium, the Netherlands, Germany, Scandinavia, Russia, Poland, Italy, Spain, Portugal, Latin America, the United States, and Great Britain.
Although Dingwall’s four volumes are given the title of ABNORMAL HYPNOTIC PHENOMENA, the actual topic is along the lines of unusual energetic phenomena brought to light via various kinds of altered states of consciousness.
Dingwall also brought together, in private, a large collection of sexual materials. Behind the more public scenes of Psi research, this is referred to as his “pornographic collection.”
He kept this collection quite close to his chest. But in correspondence to me, he indicated that a good portion of it included documents regarding sexualizing energies encountered while conducting mesmeric and psychical research. In fact, it was Dingwall who suggested that a book should be written by “some daring soul.”
Because of the scope of past energetic research, it is to be wondered why the whole of it has been ignored and excised from modern history, science and psychology. In any event, the scope of it establishes that Mesmer and Reichenbach were NOT isolated examples. In fact, within an even larger picture, they found themselves dealing with phenomena that modern anthropologists associated with shamanism.
The verifiable history of shamanic phenomena, including their sexualizing overtones, is found in most pre-modern cultures, and indeed dates back to before recorded history, and which phenomena are still recognized by contemporary Siberian Russian, Mongolian, Chinese, and Amerindian shamans and “medicine” persons.
Thus, it would seem that anyone seriously investigating human energetics would soon come to face phenomena not all that different from what Mesmer, Reichenbach and many others encountered.
MODERN PSYCHICAL RESEARCH
On the noble surface of modern psychical research, it would seem that its workers never encountered sexualizing phenomena. But such is not the case at all. Indeed, it might be said that psychical research, and later parapsychology, possess quite large “closets” in which were hidden various phenomena not tolerated by societal mainstreams.
The first Psychical Research Society (SPR) was founded in London in 1882. Several histories of the SPR exist, and from them it can easily be determined that it was established under excellent leadership.
Its work commenced under the general idea that psychical research was an important science within whose scope numerous phenomena rejected otherwise could be studied within the parameters of systematic organization.
However, in actuality the SPR was founded principally to examine various unusual and astonishing phenomena encountered in Spiritualism. And so a brief background review of Spiritualism is now required.
SPIRITUALISM
The full story of Spiritualism which, in the modern West, rose and fell between 1845 and 1932, is a strange tale of epic proportions—so much so that few have ever managed to do it justice.
Public interest in it went into decline during the 1930s. But during its earlier history, many astonishing mental and energetic phenomena associated with mediums often made headline news, sometimes on a daily basis.
There are two ways to remember Spiritualism—the simple and the complicated way.
The simple way identifies it as a belief involving spirits and departed souls—who, via a living medium, provide compelling evidence of their continuing existence and give messages to those yet living.
However, had conversations with the departed been all there was to Spiritualism, then it is unlikely it would have obtained the enormous and long-term celebrity it did.
It is therefore quite clear that other exceedingly dramatic phenomena associated with Spiritualism triggered its high profile. Getting a grasp on the “dramatic phenomena” is a somewhat complicated task, especially in brief form.
ASTONISHING PHENOMENA OF SPIRITUALISM
As distinguished from communicating with spirits, the phenomena of Spiritualism fell into two main categories, rather loosely defined as MENTAL and PHYSICAL.
The mental phenomena might have been discounted as such. But the physical phenomena were another matter.
The list of such physical phenomena is quite long and varied, and in many cases thoroughly documented by numerous researchers of high repute, and working in different decades and in different countries. To itemize but a few examples:
–Movement of objects without contact, vibratory effects, increases and decreases in weight
–Levitation of the human body
–Materialization and dematerialization
–Biological phenomena—influencing the growth of plants apparently by vital bodily emanations or by other unknown means chemical phenomena—unexplainable lights, perfumes, catalytic action, production of water, production of photographs of invisible energies
–Electrical phenomena—discharge of electroscopes, phenomena suggestive of human energy radiations
–Thermo-dynamic effects—variations of temperature, increase of heat in apported objects, the penetration of matter through matter, detectable currents of wind and air, touches of invisible energies
–Perception of auras, energy fields, energy flows or streams
–Clairvoyance in all of its variegated forms
–A long list of various kinds of magnetic and bio-magnetic phenomena
–A long list of energetic phenomena transferred across spaces, around impediments, and through material obstruction
Faced with these phenomena, at about 1858 early researchers began to recognize that the human organism was somehow bound up with a “force” that operated beyond the periphery of the physical body—and yet had impact on physical matter.
The “force” needed a descriptive name, of course, and one of the earlier suggestions was “exo-neural action of the brain”—”exo” meaning outside of.
This suggestion was immediately resisted by many scientists, especially by brain researchers, who scoffed at such research and had no desire to become involved in any exo-neural prospects.
In explanation of this, the approved scientific view took it for granted that nothing existed outside of the body’s skin, and thus exo-neural activity was not possible in the first place. Indeed, it was not until about 150 years later that the real existence of bio-electromatic fields outside of the skull was confirmed.
In any event, the term “exo-neural” was conceptually and phonetically difficult, and it is understandable why it never caught on.
PSYCHIC FORCE
In about 1861 in France, the then famous astronomer, Camille Flammarion (1842-1925), may have been the first to suggest the term PSYCHIC as a replacement for exo-neural. However, it didn’t catch on in France until decades later, and never caught on in Germany.
In England, though, Edward William Cox (1809-1879), a lawyer by profession, seems to have been the first to suggest the term in English. Cox may have been interested in phenomena earlier, but his concentrated research seems to have taken place only in the last decade of his life.
Cox was a member of the London Dialectical Society, formed in 1869 to examine and report on the alleged spiritual communications of mediums whose population was definitely on the rise.
The members of the Dialectical Society originally intended to do away with the “Claims of Spiritualism.” But in the end, their famous report on SPIRITUALISM published in 1871 noted substantial corroboration, especially as regards the physical phenomena.
Cox did not accept the “spirit” hypothesis, and instead argued for the existence of a “force” that would explain many forms of the physical phenomena.
His idea regarding the nature of this force was first presented, in 1872, in a booklet entitled SPIRITUALISM SCIENTIFICALLY EXAMINED WITH PROOFS OF THE EXISTENCE OF A PSYCHIC FORCE, and later he enlarged his ideas in a book entitled THE MECHANISM OF MAN (1876).
Cox is best remembered in the literature for his work with Sir William Crookes and their first experiments with the already internationally renowned Spiritualistic superstar, Daniel Dunglas Home (1833-1886).
So extraordinary were the phenomena emanating in the presence of Home that he certainly deserved the high acclaim given him as the “greatest physical medium in the history of modern spiritualism.” And, perhaps more aptly put, in the history of anything anywhere. For example, he was thoroughly documented as floating in a horizontal position in and out of third floor windows.
Sir William Crookes (1832-1919) had taken deep interest in physical phenomena. After earlier witnessing remarkable demonstrations by other mediums, and then by Home, Crookes arranged to conduct some experiments with him.
Crookes was already recognized as one of the greatest physicists of his time, and had received many honors. He had been president at different times of the Royal Society, the Chemical Society, the Institution of Electrical Engineers, etc. He had discovered thallium, was the inventor of the radiometer, spinthariscope, the Crookes tube, etc. He was the founder of the CHEMICAL NEWS, and editor of the QUARTERLY JOURNAL OF SCIENCE.
When Crookes indicated that he would enter into investigation of the phenomena of Spiritualism, the press and many important scientists received the announcement with jubilation—since it was taken for granted that Crookes would clearly show the phenomena as “humbug.”
A somewhat complicated series of experiments with Home then followed, usually in the evenings in a large room illuminated by gaslight.
One of the principle objectives was to discover if the force had properties capable of impacting on physical matter. This involved a number of different kinds of apparatus, some more simply constructed than others.
Among more elaborate equipment designed to measure the physical existence of the invisible force, one end of a long mahogany board was placed on the edge of a desk, the other end supported by a spring balance and strain gauge hanging from a substantial tripod stand. The board was supported in a way that prevented movement of it by hand pressure.
Home would sit at the desk and place his fingers lightly on the end of the board and focus his “force” into the board causing the other end to move up or down. The strain gauge would indicate the motion, indicating the measurable existence of the “force.”
Cox was an observer of the experiments with Crookes and Home, and as a result he was able to write as follows:
“I noticed that the force was exhibited in tremulous pulsations, and not in the form of steady, continuous pressure, the indicator rising and falling incessantly throughout the experiment.
“The fact seems to me one of great significance as tending to confirm the opinion that assigns its source to the nerve organization, and it goes far to establish Dr. Richardson’s [another researcher] important discovery of a nerve atmosphere of various intensity enveloping the human structure.
“I would recommend the adoption for it [the “force”] of some appropriate name, and I venture to suggest that the force be termed Psychic Force; the persons to whom it is manifested in extraordinary power Psychics; and the science relating to it Psychism as being a branch of psychology.”
SENSATIONS ASSOCIATED WITH THE PSYCHIC FORCE
Along with other researchers corresponding with Sir William Crookes about their own experiments with the psychic force, a Dr. Crawford soon reported at least four different forms of it, and described the sensations it could produce both around the medium and persons nearby.
1. A sensation of cool breezes, generally over the hands
2. The sensation of a slight tingling in the palm of the hands, and at the tips of the fingers, near the mounts
3. The sensation of a sort of current through the body
4. The sensation of a “spider’s web” in contact with the hands and feet, and other parts of the body, notably the back and the loins [loins being the Victorian code word for genitals.] The sensation of the passing through of a current is feeble, but the interruption is easily felt.
The research with the physical aspects of the psychic force went on for some time, and ultimately the highly respected Sir William Crookes prepared his report. If the mainstream scientists and the press were hopeful that Crooks would trash the phenomena, they were to be disappointed. For, as Crooks concluded in the introduction to his final report:
“Of all persons endowed with a powerful development of this Psychic Force, Mr. Daniel Dunglas Home is the most remarkable and it is mainly owing to the many opportunities I have had in carrying on my investigation in his presence that I am enabled to affirm so conclusively the existence of this force.”
Here it now must be recalled that Sir William Crookes was ranked as one of the top scientists in England at the time. Therefore, he was not a gullible idiot, and he should have been accepted with some attention.
He submitted his report to the Royal Society on June 15, 1871. But in that “Crookes had not demonstrated the fallacy of the alleged marvels of Spiritualism,” the report was refused and even the inscription of the title of the paper in the Society’s publications was denied.
It was only in the July, 1871, issue of the QUARTERLY JOURNAL OF SCIENCE that the public became acquainted with the first account of Crookes’ observations.
The scientists of the time might have rejected the implications of Crookes’ work. But not the public. A rash of well-attended “sittings” with mediums exploded everywhere, perhaps not so much to witness the phenomena, but to obtain firsthand experience of the tremulous pulsations in “the vicinity of the loins.”
SEXUALIZING ENERGIES OF THE PSYCHIC FORCE
Unlike Crookes’ experiments, clearly illuminated by gaslight, most psychic force mediumistic sessions were held in completely dark rooms. This enabled many sitters to report seeing various kinds of luminous energies not only coming out of the mediums, but arriving through the walls from elsewhere.
As a caution, though, numerous of the “mediums” involved were opportunistic frauds and tricksters, bent on profit taking from the gullible. Most of these were exposed as such, but there remained a large number of experiments set up by individuals of high repute and conducted under exacting controls.
One distinction that separated the real medium from the fake ones had to do with energy sensations felt by those attending the séances. Such energy sensations could become quite powerful regarding the real mediums, but were generally absent in the presence of the fakes, no matter how dramatic was their trickery otherwise.
A real séance seems to have been a trying affair. It was not unusual for the medium producing the psychic force to end up exhausted and depleted. However, they were prevented from falling onto the floor because their hands, feet, arms, and torsos had been firmly tied and taped to their chairs to prevent trickery.
In any event, we are not so much interested in what the mediums did, but what the witnesses reported experiencing. What they mostly reported were energies, either felt and/or seen.
All sorts of descriptions of the energies abound in the literature—such as “we could all see a stream of pale gray matter, like fog or steam from a kettle, oozing from her [the medium] fingers. It was shaped like rods, about a foot long and an inch thick. The gray material could extend and contract.”
There is little reason to wallow in doubt about this kind of thing, because in later years many reported much the same while drunk or enjoying recreational drugs.
A Dr. Crawford (whose biographical details are not well recorded) subsequently produced a theory about the psychic force emanations. This theory is slightly complex, so you have to follow it slowly.
“Operators [the mediums and/or their excarnate guides] are acting on the brain of the sitters, and thence on their nervous systems. Small particles, it may even be molecules, are driven off the nervous system, out through the bodies of the sitters‘ arms, wrists, hands, fingers, or elsewhere.
“These small particles, now free, have a considerable amount of latent energy inherent in them, an energy which can react on any human nervous systems with which they come into contact.
“This stream of energized particles flows around the circle [of the sitters] probably partly on the periphery of their bodies. The stream, by gradual augmentation from the [combined] sitters, reaches the medium at a high degree of ‘tension,‘ energizes her [the medium], receives an increment from her, traverses the circle again, and so.
“Finally, when the ‘tension‘ is sufficiently great, the circulating process ceases, and the energized particles collect on or are attached to the nervous system of the medium… “ [from whose body now extended the psychic energy forces which could be felt/seen by others.]
Aside from the fact that the above took place in a mediumistic séance, and that the energies were often seen in a literal sense, it seems useless to doubt much in this regard.
The reason is that even under usual circumstances, many people report sensing or feeling energies of others. This is especially the case if the situation involved has become highly charged—such as in combat and sexual situations.
SEXUAL ENERGY DISPLAYS DURING SEANCES
During the séances, many strange phenomena sometimes occurred which were not generally discussed or put officially into print.
Sometimes, female mediums or sitters achieved spontaneous orgasm, which left them “exhausted.” If male, they suffered erections of the male appendage, and sometimes spontaneously ejaculated in their undergear or trousers.
Thereby, the concept of “tremulous pulsations of psychic force” took on new, if unofficial, potency—such as “tremulous pulsations of sexual force” that can rattle not only boards hooked up to strain gauges, but also erotically stimulate, to the point of achieving sexualizing ecstasy, the autonomic nervous systems of bio-bodies as well.
Indications of this kind of thing are present in many reports, but in a way most people today will not recognize.
During Victorian times, proper people did not refer to sexual energies, and they seldom utilized the word “sex.” But large numbers of sitters confessed themselves “disturbed” by the psychic force. “Disturbed,” of course, was a Victorian code word for what we today would call horny and/or sexually aroused.
In any event, certain researchers tried to estimate physical effects of the psychic force on the mediums and sitters. It was soon discovered that both the medium and sitters lost “dynametric force”—meaning that their muscles became lethargic and somnolent.
Instantaneous weight losses also occurred. Dr. Crawford reported putting his experimental sitters on the scale and found that their loss of weight at the end of the séance was greater than the weight lost by the medium. The sitters lost, on average, five to ten ounces “and were more exhausted than the medium.”
An Admiral Moore, a sitter, complained of a “drain of vitality.” One of the reasons that Lord Adare earlier retired from sittings with the famous male medium, Daniel Dunglas Home, was because he became so “disturbed” that he couldn’t concentrate and was soon physically exhausted.
A Colonel Rochas described a case of levitation by psychic force with the famous female medium, Eusapia Paladino (1854-1918). He indicated that “we ought to add that one of the persons who was quite close to the table almost completely fainted away, not from emotion, but through disturbed weakness.”
Rochas also -said that “he felt drained of his strength as the result of Eusapia’s efforts.” A supply of smelling salts was usually kept handy for psychic force séances.
Eusapia Paladino frequently insisted she be nude for her séances, and in her trances demanded sexual insertions from those males she sensed had achieved psychic force erections.
Naturally, male researchers and sitters were eager to be at her séances, always held behind locked doors. It is on record that the wives of the male attendees hated Eusapia with an hysterical passion that sometimes escaped Victorian decorum.
A certain researcher (or sitter) named Frere wrote that “The operators [the spirit guides of a medium] often speak of lines of force, of a vibratory synchronization. All our sensations are accompanied by a development of potential energy which passes into a kinetic state and externalizes itself in motor manifestations.”
“Motor manifestations” referred to excitatory, but involuntary, physical activity, such as muscle spasms. But in many cases of sitters and observers, it also referred particularly to involuntary sexual arousal and climaxial experiencing in the vicinity of the “loins.”
SEXUALIZING AROUSAL SIMILARITY OF
ANIMAL MAGNETISM, ODIC FORCE, AND PSYCHIC FORCE
At this point, the similarities of sexualizing arousal so far discussed hardly need much further elucidation except to elaborate a bit more about why they occurred within the particular circumstances they did.
While it is true that sexual arousal can occur because of mental associations to erotic stimuli, this kind of arousal by itself seldom ends up in spontaneous or involuntary climaxing.
Thus, the sexualizing similarity involves the occurrence of the spontaneous/involuntary climaxing. In any feasible sense, such would not take place except if some kind of energies were physically affecting the autonomic nervous systems of the experiencers.
This would suggest, in turn, that animal magnetism, odic force, and psychic force are merely different names for the energetics involved.