Search This Blog

Monday, August 15, 2022

Electrical injury

From Wikipedia, the free encyclopedia

Electrical injury
Other namesElectrical shock
Lightning injury.jpg
Lightning injury caused by a nearby lightning strike. The slight branching redness (sometimes called a Lichtenberg figure) travelling up the leg was caused by the effects of current.
SpecialtyEmergency medicine
ComplicationsBurns, rhabdomyolysis, cardiac arrest, bone fractures
Frequency>30,000 per year (USA)
Deaths~1,000 per year (USA)

Electrical injury is a physiological reaction caused by electric current passing through the body. The injury depends on the density of the current, tissue resistance and duration of contact. Very small currents may be imperceptible or produce a light tingling sensation. A shock caused by low and otherwise harmless current could startle an individual and cause injury due to jerking away or falling. Stronger currents may cause some degree of discomfort or pain, while more intense currents may induce involuntary muscle contractions, preventing the person from breaking free of the source of electricity. Still larger currents result in tissue damage and may trigger ventricular fibrillation or cardiac arrest. Consequences of injury from electricity may include amputations, bone fractures and orthopedic and musculoskeletal injuries. If death results from an electric shock the cause of death is generally referred to as electrocution.

Electric injury occurs upon contact of a body part with electricity that causes a sufficient current to pass through the person's tissue. Contact with energized wiring or devices is the most common cause. In cases of exposure to high voltages, such as on a power transmission tower, direct contact may not be necessary as the voltage may "jump" the air gap to the electrical device.

Following an electrical injury from household current, if a person has no symptoms, no underlying heart problems, and is not pregnant further testing is not required. Otherwise an electrocardiogram, blood work to check the heart, and urine testing for signs of muscle breakdown may be performed.

Management may involve resuscitation, pain medications, wound management, and heart monitoring. Electrical injuries affect more than 30,000 people a year in the United States and result in about 1,000 deaths.

Signs and symptoms

Burns

Second-degree burn after a high tension line accident

Heating due to resistance can cause extensive and deep burns. When applied to the hand, electricity can cause involuntary muscle contraction, producing the "no-let-go" phenomenon, and increasing the risk for serious burns. Voltage levels of 500 to 1000 volts tend to cause internal burns due to the large energy (which is proportional to the duration multiplied by the square of the voltage divided by resistance) available from the source. Damage due to current is through tissue heating and/or electroporation injury. For most cases of high-energy electrical trauma, the Joule heating in the deeper tissues along the extremity will reach damaging temperatures in a few seconds.

Ventricular fibrillation

A domestic power supply voltage (110 or 230 V), 50 or 60 Hz alternating current (AC) through the chest for a fraction of a second may induce ventricular fibrillation at currents as low as 30 milliamperes (mA). With direct current (DC), 300 to 500 mA is required. If the current has a direct pathway to the heart (e.g., via a cardiac catheter or other kind of electrode), a much lower current of less than 1 mA (AC or DC) can cause fibrillation. If not immediately treated by defibrillation, fibrillation is usually lethal because all of the heart muscle fibres move independently instead of in the coordinated pulses needed to pump blood and maintain circulation. Above 200 mA, muscle contractions are so strong that the heart muscles cannot move at all, but these conditions prevent fibrillation.

Neurological effects

Electrical current can cause interference with nervous control, especially over the heart and lungs. Electric shock which does not lead to death has been shown to cause neuropathy at the site where the current entered the body. The neurologic symptoms of electrical injury may occur immediately, which traditionally have a higher likelihood for healing, though they may also be delayed by days to years. The delayed neurologic consequences of electrical injury have a worse prognosis.

When the patch of electrical current proceeds through the head, it appears that, with sufficient current applied, loss of consciousness almost always occurs swiftly. This is borne out by some limited self-experimentation by early designers of the electric chair and by research from the field of animal husbandry, where electric stunning has been extensively studied.

If ventricular fibrillation occurs (as above), the blood supply to the brain is diminished, which may cause cerebral hypoxia (and its associated neurologic consequences).

Mental health

There are a variety of psychiatric effects that may occur as a result of electrical injuries. Behavioral changes can occur as well, even if the path of electrical current did not proceed through the head. Symptoms may include:

  • Depression, including feelings of low self-esteem and guilt
  • Anxiety spectrum disorders, including posttraumatic stress disorder and fear of electricity
  • Moodiness, including a lower threshold for frustration and "losing one's temper"
  • Memory loss, decreased attention span, and difficulty learning

Arc-flash hazards

OSHA found that up to 80 percent of its electrical injuries involve thermal burns due to arcing faults. The arc flash in an electrical fault produces the same type of light radiation from which electric welders protect themselves using face shields with dark glass, heavy leather gloves, and full-coverage clothing. The heat produced may cause severe burns, especially on unprotected flesh. The arc blast produced by vaporizing metallic components can break bones and damage internal organs. The degree of hazard present at a particular location can be determined by a detailed analysis of the electrical system, and appropriate protection worn if the electrical work must be performed with the electricity on.

Pathophysiology

The minimum current a human can feel depends on the current type (AC or DC) as well as frequency for AC. A person can sense electrical current as low as 1 mA (rms) for 60 Hz AC and as low as 5 mA for DC. At around 10 mA, DC current passing through the arm of a 68-kilogram (150 lb) human can cause powerful muscle contractions; the victim is unable to voluntarily control muscles and cannot release an electrified object. This is known as the "let go threshold" and is a criterion for shock hazard in electrical regulations.

The current may, if it is high enough and is delivered at sufficient voltage, cause tissue damage or fibrillation which can cause cardiac arrest; more than 30 mA of AC (rms, 60 Hz) or 300–500 mA of DC at high voltage can cause fibrillation. A sustained electric shock from AC at 120 V, 60 Hz is an especially dangerous source of ventricular fibrillation because it usually exceeds the let-go threshold, while not delivering enough initial energy to propel the person away from the source. However, the potential seriousness of the shock depends on paths through the body that the currents take. If the voltage is less than 200 V, then the human skin, more precisely the stratum corneum, is the main contributor to the impedance of the body in the case of a macroshock—the passing of current between two contact points on the skin. The characteristics of the skin are non-linear however. If the voltage is above 450–600 V, then dielectric breakdown of the skin occurs. The protection offered by the skin is lowered by perspiration, and this is accelerated if electricity causes muscles to contract above the let-go threshold for a sustained period of time.

If an electrical circuit is established by electrodes introduced in the body, bypassing the skin, then the potential for lethality is much higher if a circuit through the heart is established. This is known as a microshock. Currents of only 10 µA can be sufficient to cause fibrillation in this case with a probability of 0.2%.

Body resistance

Voltage 5% 50% 95%
25 V 1,750 Ω 3,250 Ω 6,100 Ω
100 V 1,200 Ω 1,875 Ω 3,200 Ω
220 V 1,000 Ω 1,350 Ω 2,125 Ω
1000 V 700 Ω 1,050 Ω 1,500 Ω

The voltage necessary for electrocution depends on the current through the body and the duration of the current. Ohm's law states that the current drawn depends on the resistance of the body. The resistance of human skin varies from person to person and fluctuates between different times of day. The NIOSH states "Under dry conditions, the resistance offered by the human body may be as high as 100,000 ohms. Wet or broken skin may drop the body's resistance to 1,000 ohms," adding that "high-voltage electrical energy quickly breaks down human skin, reducing the human body's resistance to 500 ohms".

The International Electrotechnical Commission gives the following values for the total body impedance of a hand to hand circuit for dry skin, large contact areas, 50 Hz AC currents (the columns contain the distribution of the impedance in the population percentile; for example at 100 V 50% of the population had an impedance of 1875Ω or less):

Skin

The voltage-current characteristic of human skin is non-linear and depends on many factors such as intensity, duration, history, and frequency of the electrical stimulus. Sweat gland activity, temperature, and individual variation also influence the voltage-current characteristic of skin. In addition to non-linearity, skin impedance exhibits asymmetric and time varying properties. These properties can be modeled with reasonable accuracy. Resistance measurements made at low voltage using a standard ohmmeter do not accurately represent the impedance of human skin over a significant range of conditions.

For sinusoidal electrical stimulation less than 10 volts, the skin voltage-current characteristic is quasilinear. Over time, electrical characteristics can become non-linear. The time required varies from seconds to minutes, depending on stimulus, electrode placement, and individual characteristics.

Between 10 volts and about 30 volts, skin exhibits non-linear but symmetric electrical characteristics. Above 20 volts, electrical characteristics are both non-linear and symmetric. Skin conductance can increase by several orders of magnitude in milliseconds. This should not be confused with dielectric breakdown, which occurs at hundreds of volts. For these reasons, current flow cannot be accurately calculated by simply applying Ohm's law using a fixed resistance model.

Point of entry

  • Macroshock: Current across intact skin and through the body. Current from arm to arm, or between an arm and a foot, is likely to traverse the heart, therefore it is much more dangerous than current between a leg and the ground. This type of shock by definition must pass into the body through the skin.
  • Microshock: Very small current source with a pathway directly connected to the heart tissue. The shock is required to be administered from inside the skin, directly to the heart i.e. a pacemaker lead, or a guide wire, conductive catheter etc. connected to a source of current. This is a largely theoretical hazard as modern devices used in these situations include protections against such currents.

Lethality

Electrocution

The earliest usage of the term "electrocution" cited by the Oxford English Dictionary was an 1889 newspaper reference to the method of execution then being considered. Shortly thereafter, in 1892, the term was used in Science to refer generically to death or injury caused by electricity.

Factors in lethality of electric shock

Log-log graph of the effect of alternating current I of duration T passing from left hand to feet as defined in IEC 60479–1.
AC-1: imperceptible
AC-2: perceptible but no muscle reaction
AC-3: muscle contraction with reversible effects
AC-4: possible irreversible effects
AC-4.1: up to 5% probability of ventricular fibrillation
AC-4.2: 5–50% probability of fibrillation
AC-4.3: over 50% probability of fibrillation

The lethality of an electric shock is dependent on several variables:

  • Current. The higher the current, the more likely it is lethal. Since current is proportional to voltage when resistance is fixed (ohm's law), high voltage is an indirect risk for producing higher currents.
  • Duration. The longer the duration, the more likely it is lethal—safety switches may limit time of current flow
  • Pathway. If current flows through the heart muscle, it is more likely to be lethal.
  • High voltage (over about 600 volts). In addition to greater current flow, high voltage may cause dielectric breakdown at the skin, thus lowering skin resistance and allowing further increased current flow.
  • Medical implants. Artificial cardiac pacemakers or implantable cardioverter-defibrillators (ICD) are sensitive to very small currents.
  • Pre-existing medical condition.
  • Age and sex.

Other issues affecting lethality are frequency, which is an issue in causing cardiac arrest or muscular spasms. Very high frequency electric current causes tissue burning, but does not penetrate the body far enough to cause cardiac arrest (see electrosurgery). Also important is the pathway: if the current passes through the chest or head, there is an increased chance of death. From a main circuit or power distribution panel the damage is more likely to be internal, leading to cardiac arrest. Another factor is that cardiac tissue has a chronaxie (response time) of about 3 milliseconds, so electricity at frequencies of higher than about 333 Hz requires more current to cause fibrillation than is required at lower frequencies.

The comparison between the dangers of alternating current at typical power transmission frequences (i.e., 50 or 60 Hz), and direct current has been a subject of debate ever since the war of the currents in the 1880s. Animal experiments conducted during this time suggested that alternating current was about twice as dangerous as direct current per unit of current flow (or per unit of applied voltage).

It is sometimes suggested that human lethality is most common with alternating current at 100–250 volts; however, death has occurred below this range, with supplies as low as 42 volts. Assuming a steady current flow (as opposed to a shock from a capacitor or from static electricity), shocks above 2,700 volts are often fatal, with those above 11,000 volts being usually fatal, though exceptional cases have been noted. According to a Guinness Book of World Records comic, seventeen-year-old Brian Latasa survived a 230,000 volt shock on the tower of an ultra-high voltage line in Griffith Park, Los Angeles on November 9, 1967. A news report of the event stated that he was "jolted through the air, and landed across the line", and though rescued by firemen, he sustained burns over 40% of his body and was completely paralyzed except for his eyelids. The shock with the highest voltage reported survived was that of Harry F. McGrew, who came in contact with a 340,000 volt transmission line in Huntington Canyon, Utah.

Prevention

Epidemiology

There were 550 reported electrocutions in the US in 1993, 2.1 deaths per million inhabitants. At that time, the incidence of electrocutions was decreasing. Electrocutions in the workplace make up the majority of these fatalities. From 1980–1992, an average of 411 workers were killed each year by electrocution. Workplace deaths caused by exposure to electricity in the U.S. increased by nearly 24% between 2015 and 2019, from 134 to 166. However, workplace electrical injuries dropped 23% between 2015 and 2019 from 2,480 to 1,900. In 2019, the top 5 states with the most workplace electrical fatalities were: (1) Texas (608); (2) California (451); (3) Florida (306); (4) New York (273); and (5) Georgia (207).

A recent study conducted by the National Coroners Information System (NCIS) in Australia has revealed 321 closed case fatalities (and at least 39 case fatalities still under coronial investigation) that had been reported to Australian coroners where a person died from electrocution between July 2000 and October 2011.

In Sweden, Denmark, Finland and Norway the number of electric deaths per million inhabitants was 0.6, 0.3, 0.3 and 0.2, respectively, in the years 2007–2011.

People who survive electrical trauma may develop a host of injuries including loss of consciousness, seizures, aphasia, visual disturbances, headaches, tinnitus, paresis, and memory disturbances. Even without visible burns, electric shock survivors may be faced with long-term muscular pain and discomfort, exhaustion, headache, problems with peripheral nerve conduction and sensation, inadequate balance and coordination, among other symptoms. Electrical injury can lead to problems with neurocognitive function, affecting speed of mental processing, attention, concentration, and memory. The high frequency of psychological problems is well established and may be multifactorial. As with any traumatic and life-threatening experience, electrical injury may result in post traumatic psychiatric disorders. There exist several non-profit research institutes that coordinate rehabilitation strategies for electrical injury survivors by connecting them with clinicians that specialize in diagnosis and treatment of various traumas that arise as a result of electrical injury.

Deliberate uses

Medical uses

Electric shock is also used as a medical therapy, under carefully controlled conditions:

Entertainment

Electrifying machine at Musée Mécanique that actually works with vibration

Mild electric shocks are also used for entertainment, especially as a practical joke for example in such devices as a shocking pen or a shocking gum. However devices such as a joy buzzer and most other machines in amusement parks today only use vibration that feels somewhat like an electric shock to someone not expecting it.

It is also used entertainingly for sex stimulation. This is usually done via the use of an erotic electrostimulator which induces erotic electrostimulation. These devices may include a violet wand, transcutaneous electrical nerve stimulation, electrical muscle stimulation, and made-for-play units.

Policing and personal defense

Electroshock weapons are incapacitant weapons used for subduing a person by administering electric shock to disrupt superficial muscle functions. One type is a conductive energy device (CED), an electroshock gun popularly known by the brand name "Taser", which fires projectiles that administer the shock through a thin, flexible wire. Although they are illegal for personal use in many jurisdictions, Tasers have been marketed to the general public. Other electroshock weapons such as stun guns, stun batons ("cattle prods"), and electroshock belts administer an electric shock by direct contact.

Electric fences are barriers that use electric shocks to deter animals or people from crossing a boundary. The voltage of the shock may have effects ranging from uncomfortable, to painful or even lethal. Most electric fencing is used today for agricultural fencing and other forms of animal control purposes, though it is frequently used to enhance security of restricted areas, and there exist places where lethal voltages are used.

Torture

Electric shocks are used as a method of torture, since the received voltage and current can be controlled with precision and used to cause pain and fear without always visibly harming the victim's body.

Electrical torture has been used in war and by repressive regimes since the 1930s. The United States Army is known to have used electrical torture during World War II. During the Algerian War electrical torture was used by French military forces. Amnesty International published a statement that Russian military forces in Chechnya tortured local women with electric shocks by attaching wires onto their breasts.

The parrilla (Spanish for 'grill') is a method of torture whereby the victim is strapped to a metal frame and subjected to electric shock. It has been used in a number of contexts in South America. The parrilla was commonly used at Villa Grimaldi, a prison complex maintained by Dirección de Inteligencia Nacional, a part of the Pinochet regime. In the 1970s, during the Dirty War, the parrilla was used in Argentina. Francisco Tenório Júnior (known as Tenorinho), a Brazilian piano player, was subjected to the parrilla during the military dictatorship in Brazil.

Advocates for the mentally ill and some psychiatrists such as Thomas Szasz have asserted that electroconvulsive therapy (ECT) is torture when used without a bona fide medical benefit against recalcitrant or non-responsive patients.

The Judge Rotenberg Center in Canton, Massachusetts has been condemned for torture by the United Nations special rapporteur on torture for its use of electric shocks as punishment as part of its behavior modification program.

Japanese serial killer Futoshi Matsunaga used electric shocks to control his victims.

Capital punishment

Electric shock delivered by an electric chair is sometimes used as an official means of capital punishment in the United States, although its use has become rare from the 1990s onward due to the adoption of lethal injection. Although some original proponents of the electric chair considered it to be a more humane execution method than hanging, shooting, poison gassing, etc., it has now generally been replaced by lethal injections in states that practice capital punishment. Modern reporting has claimed that it sometimes takes several shocks to be lethal, and that the condemned person may actually catch fire before death.

Other than in parts of the United States, only the Philippines reportedly has used this method, from 1926 to 1976. It was intermittently replaced by the firing squad, until the death penalty was abolished in that country. Electrocution remains legal in at least 4 states (Florida, Alabama, North Carolina and Kentucky) of the United States.

Spiritualism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Spiritualism

By 1853, when the popular song "Spirit Rappings" was published, spiritualism was an object of intense curiosity.

Spiritualism is a social religious movement according to which the laws of nature and of God include "the continuity of personality after the transition of death" and "the possibility of communication between those living on Earth and those who have made the transition". The afterlife, or the "spirit world", is seen by spiritualists, not as a static place, but as one in which spirits continue to evolve. These two beliefs—that contact with spirits is possible, and that spirits are more advanced than humans—lead spiritualists to a third belief: that spirits are capable of providing useful knowledge about moral and ethical issues, as well as about the nature of God. Some spiritualists will speak of a concept which they refer to as "spirit guides"—specific spirits, often contacted, who are relied upon for spiritual guidance. Emanuel Swedenborg has some claim to be the father of Spiritualism. Spiritism, a branch of spiritualism developed by Allan Kardec and today practiced mostly in Continental Europe and Latin America, especially in Brazil, emphasizes reincarnation.

Spiritualism developed and reached its peak growth in membership from the 1840s to the 1920s, especially in English-speaking countries. By 1897, spiritualism was said to have more than eight million followers in the United States and Europe, mostly drawn from the middle and upper classes.

Spiritualism flourished for a half century without canonical texts or formal organization, attaining cohesion through periodicals, tours by trance lecturers, camp meetings, and the missionary activities of accomplished mediums. Many prominent spiritualists were women, and like most spiritualists, supported causes such as the abolition of slavery and women's suffrage. By the late 1880s the credibility of the informal movement had weakened due to accusations of fraud perpetrated by mediums, and formal spiritualist organizations began to appear. Spiritualism is currently practiced primarily through various denominational spiritualist churches in the United States, Canada and the United Kingdom.

Beliefs

Spiritualism and its belief system became protected characteristics under Law in the U.K. in 2009 by Alan Power at the UKEAT (Appeal Court,) London, England.

Mediumship and spirits

Spiritualists believe in the possibility of communication with the spirits of dead people, whom they regard as "discarnate humans". They believe that spirit mediums are gifted to carry on such communication, but that anyone may become a medium through study and practice. They believe that spirits are capable of growth and perfection, progressing through higher spheres or planes, and that the afterlife is not a static state, but one in which spirits evolve. The two beliefs—that contact with spirits is possible, and that spirits may dwell on a higher plane—lead to a third belief, that spirits can provide knowledge about moral and ethical issues, as well as about God and the afterlife. Many believers therefore speak of "spirit guides"—specific spirits, often contacted, and relied upon for worldly and spiritual guidance.

According to Spiritualists, anyone may receive spirit messages, but formal communication sessions (séances) are held by mediums, who claim thereby to receive information about the afterlife.

Religious views

Spiritualism was equated by some Christians with witchcraft. This 1865 broadsheet, published in the United States, also blamed spiritualism for causing the American Civil War.

Declaration of Principles

As an informal movement, Spiritualism does not have a defined set of rules, but various Spiritualist organizations within the USA have adopted variations on some or all of a "Declaration of Principles" developed between 1899 and 1944 and revised as recently as 2004. In October 1899, a six article "Declaration of Principles" was adopted by the National Spiritualist Association (NSA) at a convention in Chicago, Illinois. An additional two principles were added by the NSA in October 1909, at a convention in Rochester, New York. Finally, in October 1944, a ninth principle was adopted by the National Spiritualist Association of Churches, at a convention in St. Louis, Missouri.

In the UK, the main organization representing Spiritualism is the Spiritualists' National Union (SNU), whose teachings are based on the Seven Principles.

Origins

Spiritualism first appeared in the 1840s in the "Burned-over District" of upstate New York, where earlier religious movements such as Millerism and Mormonism had emerged during the Second Great Awakening, although Millerism and Mormonism did not associate themselves with Spiritualism.

This region of New York State was an environment in which many thought direct communication with God or angels was possible, and that God would not behave harshly—for example, that God would not condemn unbaptised infants to an eternity in Hell.

Swedenborg and Mesmer

Hypnotic séance. Painting by Swedish artist Richard Bergh, 1887.

In this environment, the writings of Emanuel Swedenborg (1688–1772) and the teachings of Franz Mesmer (1734–1815) provided an example for those seeking direct personal knowledge of the afterlife. Swedenborg, who claimed to communicate with spirits while awake, described the structure of the spirit world. Two features of his view particularly resonated with the early Spiritualists: first, that there is not a single Hell and a single Heaven, but rather a series of higher and lower heavens and hells; second, that spirits are intermediates between God and humans, so that the divine sometimes uses them as a means of communication. Although Swedenborg warned against seeking out spirit contact, his works seem to have inspired in others the desire to do so.

Swedenborg was formerly a highly regarded inventor and scientist, achieving several engineering innovations and studying physiology and anatomy. Then, “in 1741, he also began to have a series of intense mystical experiences, dreams, and visions, claiming that he had been called by God to reform Christianity and introduce a new church."

Mesmer did not contribute religious beliefs, but he brought a technique, later known as hypnotism, that it was claimed could induce trances and cause subjects to report contact with supernatural beings. There was a great deal of professional showmanship inherent to demonstrations of Mesmerism, and the practitioners who lectured in mid-19th-century North America sought to entertain their audiences as well as to demonstrate methods for personal contact with the divine.

Perhaps the best known of those who combined Swedenborg and Mesmer in a peculiarly North American synthesis was Andrew Jackson Davis, who called his system the "harmonial philosophy". Davis was a practising Mesmerist, faith healer and clairvoyant from Blooming Grove, New York. He was also strongly influenced by the socialist theories of Fourierism. His 1847 book, The Principles of Nature, Her Divine Revelations, and a Voice to Mankind, dictated to a friend while in a trance state, eventually became the nearest thing to a canonical work in a Spiritualist movement whose extreme individualism precluded the development of a single coherent worldview.

Reform-movement links

Spiritualists often set March 31, 1848, as the beginning of their movement. On that date, Kate and Margaret Fox, of Hydesville, New York, reported that they had made contact with a spirit that was later claimed to be the spirit of a murdered peddler whose body was found in the house, though no record of such a person was ever found. The spirit was said to have communicated through rapping noises, audible to onlookers. The evidence of the senses appealed to practically minded Americans, and the Fox sisters became a sensation. As the first celebrity mediums, the sisters quickly became famous for their public séances in New York. However, in 1888 the Fox sisters admitted that this "contact" with the spirit was a hoax, though shortly afterward they recanted that admission.

Amy and Isaac Post, Hicksite Quakers from Rochester, New York, had long been acquainted with the Fox family, and took the two girls into their home in the late spring of 1848. Immediately convinced of the veracity of the sisters' communications, they became early converts and introduced the young mediums to their circle of radical Quaker friends.

Consequently, many early participants in Spiritualism were radical Quakers and others involved in the mid-nineteenth-century reforming movement. These reformers were uncomfortable with more prominent churches because those churches did little to fight slavery and even less to advance the cause of women's rights.

Such links with reform movements, often radically socialist, had already been prepared in the 1840s, as the example of Andrew Jackson Davis shows. After 1848, many socialists became ardent spiritualists or occultists. Socialist ideas, especially in the Fourierist vein, exerted a decisive influence on Kardec and other Spiritists.

The most popular trance lecturer prior to the American Civil War was Cora L. V. Scott (1840–1923). Young and beautiful, her appearance on stage fascinated men. Her audiences were struck by the contrast between her physical girlishness and the eloquence with which she spoke of spiritual matters, and found in that contrast support for the notion that spirits were speaking through her. Cora married four times, and on each occasion adopted her husband's last name. During her period of greatest activity, she was known as Cora Hatch.

Another famous woman Spiritualist was Achsa W. Sprague, who was born November 17, 1827, in Plymouth Notch, Vermont. At the age of 20, she became ill with rheumatic fever and credited her eventual recovery to intercession by spirits. An extremely popular trance lecturer, she traveled about the United States until her death in 1861. Sprague was an abolitionist and an advocate of women's rights.

Yet another prominent Spiritualist and trance medium prior to the Civil War was Paschal Beverly Randolph (1825–1875), a man of mixed race, who also played a part in the abolitionist movement. Nevertheless, many abolitionists and reformers held themselves aloof from the Spiritualist movement; among the skeptics was the famous abolitionist Frederick Douglass.

Another social reform movement with significant Spiritualist involvement was the effort to improve conditions of Native Americans. As Kathryn Troy notes in a study of Indian ghosts in seances:

Undoubtedly, on some level Spiritualists recognized the Indian spectres that appeared at seances as a symbol of the sins and subsequent guilt of the United States in its dealings with Native Americans. Spiritualists were literally haunted by the presence of Indians. But for many that guilt was not assuaged: rather, in order to confront the haunting and rectify it, they were galvanized into action. The political activism of Spiritualists on behalf of Indians was thus the result of combining white guilt and fear of divine judgment with a new sense of purpose and responsibility.

Believers and skeptics

In the years following the sensation that greeted the Fox sisters, demonstrations of mediumship (séances and automatic writing, for example) proved to be a profitable venture, and soon became popular forms of entertainment and spiritual catharsis. The Fox sisters were to earn a living this way and others would follow their lead. Showmanship became an increasingly important part of spiritualism, and the visible, audible, and tangible evidence of spirits escalated as mediums competed for paying audiences. As independent investigating commissions repeatedly established, most notably the 1887 report of the Seybert Commission, fraud was widespread, and some of these cases were prosecuted in the courts.

Despite numerous instances of chicanery, the appeal of Spiritualism was strong. Prominent in the ranks of its adherents were those grieving the death of a loved one. Many families during the time of the American Civil War had seen their men go off and never return, and images of the battlefield, produced through the new medium of photography, demonstrated that their loved ones had not only died in overwhelmingly huge numbers, but horribly as well. One well known case is that of Mary Todd Lincoln who, grieving the loss of her son, organized séances in the White House which were attended by her husband, President Abraham Lincoln. The surge of Spiritualism during this time, and later during World War I, was a direct response to those massive battlefield casualties.

In addition, the movement appealed to reformers, who fortuitously found that the spirits favoured such causes du jour as abolition of slavery, and equal rights for women. It also appealed to some who had a materialist orientation and rejected organized religion. In 1854 the utopian socialist Robert Owen was converted to Spiritualism after "sittings" with the American medium Maria B. Hayden (credited with introducing Spiritualism to England); Owen made a public profession of his new faith in his publication The Rational quarterly review and later wrote a pamphlet, The future of the Human race; or great glorious and future revolution to be effected through the agency of departed spirits of good and superior men and women.

A number of scientists who investigated the phenomenon also became converts. They included chemist and physicist William Crookes (1832–1919), evolutionary biologist Alfred Russel Wallace (1823–1913) and physicist Sir Oliver Lodge. Nobel laureate Pierre Curie was impressed by the mediumistic performances of Eusapia Palladino and advocated their scientific study. Other prominent adherents included journalist and pacifist William T. Stead (1849–1912) and physician and author Arthur Conan Doyle (1859–1930).

Doyle, who lost his son Kingsley in World War I, was also a member of the Ghost Club. Founded in London in 1862, its focus was the scientific study of alleged paranormal activities in order to prove (or refute) the existence of paranormal phenomena. Famous members of the club included Charles Dickens, Sir William Crookes, Sir William F. Barrett, and Harry Price. The Paris séances of Eusapia Palladino were attended by an enthusiastic Pierre Curie and a dubious Marie Curie. The celebrated New York City physician, John Franklin Gray, was a prominent spiritualist. Thomas Edison wanted to develop a "spirit phone", an ethereal device that would summon to the living the voices of the dead and record them for posterity.

The claims of Spiritualists and others as to the reality of spirits were investigated by the Society for Psychical Research, founded in London in 1882. The society set up a Committee on Haunted Houses.

Prominent investigators who exposed cases of fraud came from a variety of backgrounds, including professional researchers such as Frank Podmore of the Society for Psychical Research and Harry Price of the National Laboratory of Psychical Research, and professional conjurers such as John Nevil Maskelyne. Maskelyne exposed the Davenport brothers by appearing in the audience during their shows and explaining how the trick was done.

Houdini exposed the tricks of "mediums".

The psychical researcher Hereward Carrington exposed fraudulent mediums' tricks, such as those used in slate-writing, table-turning, trumpet mediumship, materializations, sealed-letter reading, and spirit photography. The skeptic Joseph McCabe, in his book Is Spiritualism Based on Fraud? (1920), documented many fraudulent mediums and their tricks.

Magicians and writers on magic have a long history of exposing the fraudulent methods of mediumship. During the 1920s, professional magician Harry Houdini undertook a well-publicised campaign to expose fraudulent mediums; he was adamant that "Up to the present time everything that I have investigated has been the result of deluded brains." Other magician or magic-author debunkers of spiritualist mediumship have included Chung Ling Soo, Henry Evans, Julien Proskauer, Fulton Oursler, Joseph Dunninger, and Joseph Rinn.

In February 1921 Thomas Lynn Bradford, in an experiment designed to ascertain the existence of an afterlife, committed suicide in his apartment by blowing out the pilot light on his heater and turning on the gas. After that date, no further communication from him was received by an associate whom he had recruited for the purpose.

Unorganized movement

The movement quickly spread throughout the world; though only in the United Kingdom did it become as widespread as in the United States. Spiritualist organizations were formed in America and Europe, such as the London Spiritualist Alliance, which published a newspaper called The Light, featuring articles such as "Evenings at Home in Spiritual Séance", "Ghosts in Africa" and "Chronicles of Spirit Photography", advertisements for "Mesmerists" and patent medicines, and letters from readers about personal contact with ghosts. In Britain, by 1853, invitations to tea among the prosperous and fashionable often included table-turning, a type of séance in which spirits were said to communicate with people seated around a table by tilting and rotating the table. One prominent convert was the French pedagogist Allan Kardec (1804–1869), who made the first attempt to systematise the movement's practices and ideas into a consistent philosophical system. Kardec's books, written in the last 15 years of his life, became the textual basis of spiritism, which became widespread in Latin countries. In Brazil, Kardec's ideas are embraced by many followers today. In Puerto Rico, Kardec's books were widely read by the upper classes, and eventually gave birth to a movement known as mesa blanca (white table).

Middle-class Chicago women discuss spiritualism (1906)

Spiritualism was mainly a middle- and upper-class movement, and especially popular with women. American Spiritualists would meet in private homes for séances, at lecture halls for trance lectures, at state or national conventions, and at summer camps attended by thousands. Among the most significant of the camp meetings were Camp Etna, in Etna, Maine; Onset Bay Grove, in Onset, Massachusetts; Lily Dale, in western New York State; Camp Chesterfield, in Indiana; the Wonewoc Spiritualist Camp, in Wonewoc, Wisconsin; and Lake Pleasant, in Montague, Massachusetts. In founding camp meetings, the Spiritualists appropriated a form developed by U.S. Protestant denominations in the early nineteenth century. Spiritualist camp meetings were located most densely in New England, but were also established across the upper Midwest. Cassadaga, Florida, is the most notable Spiritualist camp meeting in the southern states.

A number of Spiritualist periodicals appeared in the nineteenth century, and these did much to hold the movement together. Among the most important were the weeklies the Banner of Light (Boston), the Religio-Philosophical Journal (Chicago), Mind and Matter (Philadelphia), the Spiritualist (London), and the Medium (London). Other influential periodicals were the Revue Spirite (France), Le Messager (Belgium), Annali dello Spiritismo (Italy), El Criterio Espiritista (Spain), and the Harbinger of Light (Australia). By 1880, there were about three dozen monthly Spiritualist periodicals published around the world. These periodicals differed a great deal from one another, reflecting the great differences among Spiritualists. Some, such as the British Spiritual Magazine were Christian and conservative, openly rejecting the reform currents so strong within Spiritualism. Others, such as Human Nature, were pointedly non-Christian and supportive of socialism and reform efforts. Still others, such as the Spiritualist, attempted to view Spiritualist phenomena from a scientific perspective, eschewing discussion on both theological and reform issues.

Books on the supernatural were published for the growing middle class, such as 1852's Mysteries, by Charles Elliott, which contains "sketches of spirits and spiritual things", including accounts of the Salem witch trials, the Lane ghost, and the Rochester rappings. The Night Side of Nature, by Catherine Crowe, published in 1853, provided definitions and accounts of wraiths, doppelgängers, apparitions and haunted houses.

Mainstream newspapers treated stories of ghosts and haunting as they would any other news story. An account in the Chicago Daily Tribune in 1891, "sufficiently bloody to suit the most fastidious taste", tells of a house believed to be haunted by the ghosts of three murder victims seeking revenge against their killer's son, who was eventually driven insane.

Many families, "having no faith in ghosts", thereafter moved into the house, but all soon moved out again.

In the 1920s many "psychic" books were published of varied quality. Such books were often based on excursions initiated by the use of Ouija boards. A few of these popular books displayed unorganized Spiritualism, though most were less insightful.

The movement was extremely individualistic, with each person relying on his or her own experiences and reading to discern the nature of the afterlife. Organisation was therefore slow to appear, and when it did it was resisted by mediums and trance lecturers. Most members were content to attend Christian churches, and particularly universalist churches harboured many Spiritualists.

As the Spiritualism movement began to fade, partly through the publicity of fraud accusations and partly through the appeal of religious movements such as Christian science, the Spiritualist Church was organised. This church can claim to be the main vestige of the movement left today in the United States.

Other mediums

London-born Emma Hardinge Britten (1823–99) moved to the United States in 1855 and was active in Spiritualist circles as a trance lecturer and organiser. She is best known as a chronicler of the movement's spread, especially in her 1884 Nineteenth Century Miracles: Spirits and Their Work in Every Country of the Earth, and her 1870 Modern American Spiritualism, a detailed account of claims and investigations of mediumship beginning with the earliest days of the movement.

William Stainton Moses (1839–92) was an Anglican clergyman who, in the period from 1872 to 1883, filled 24 notebooks with automatic writing, much of which was said to describe conditions in the spirit world. However, Frank Podmore was skeptical of his alleged ability to communicate with spirits and Joseph McCabe described Moses as a "deliberate impostor", suggesting his apports and all of his feats were the result of trickery.

Adelma Vay (1840–1925), Hungarian (by origin) spiritistic medium, homeopath and clairvoyant, authored many books about spiritism, written in German and translated into English.

Eusapia Palladino (1854–1918) was an Italian Spiritualist medium from the slums of Naples who made a career touring Italy, France, Germany, Britain, the United States, Russia and Poland. Palladino was said by believers to perform spiritualist phenomena in the dark: levitating tables, producing apports, and materializing spirits. On investigation, all these things were found to be products of trickery.

The British medium William Eglinton (1857–1933) claimed to perform spiritualist phenomena such as movement of objects and materializations. All of his feats were exposed as tricks.

The Bangs Sisters, Mary "May" E. Bangs (1862–1917) and Elizabeth "Lizzie" Snow Bangs (1859–1920), were two Spiritualist mediums based in Chicago, who made a career out of painting the dead or "Spirit Portraits".

Mina Crandon (1888–1941), a spiritualist medium in the 1920s, was known for producing an ectoplasm hand during her séances. The hand was later exposed as a trick when biologists found it to be made from a piece of carved animal liver. In 1934, the psychical researcher Walter Franklin Prince described the Crandon case as "the most ingenious, persistent, and fantastic complex of fraud in the history of psychic research."

The American voice medium Etta Wriedt (1859–1942) was exposed as a fraud by the physicist Kristian Birkeland when he discovered that the noises produced by her trumpet were caused by chemical explosions induced by potassium and water and in other cases by lycopodium powder.

Another well-known medium was the Scottish materialization medium Helen Duncan (1897–1956). In 1928 photographer Harvey Metcalfe attended a series of séances at Duncan's house and took flash photographs of Duncan and her alleged "materialization" spirits, including her spirit guide "Peggy". The photographs revealed the "spirits" to have been fraudulently produced, using dolls made from painted papier-mâché masks, draped in old sheets. Duncan was later tested by Harry Price at the National Laboratory of Psychical Research; photographs revealed Duncan's ectoplasm to be made from cheesecloth, rubber gloves, and cut-out heads from magazine covers.

Evolution

Spiritualists reacted with an uncertainty to the theories of evolution in the late 19th and early 20th century. Broadly speaking the concept of evolution fitted the spiritualist thought of the progressive development of humanity. At the same time, however, the belief in the animal origins of humanity threatened the foundation of the immortality of the spirit, for if humans had not been created by God, it was scarcely plausible that they would be specially endowed with spirits. This led to Spiritualists embracing spiritual evolution.

The Spiritualists' view of evolution did not stop at death. Spiritualism taught that after death spirits progressed to spiritual states in new spheres of existence. According to Spiritualists evolution occurred in the spirit world "at a rate more rapid and under conditions more favourable to growth" than encountered on earth.

In a talk at the London Spiritualist Alliance, John Page Hopps (1834–1911) supported both evolution and Spiritualism. Hopps claimed humanity had started off imperfect "out of the animal's darkness" but would rise into the "angel's marvellous light". Hopps claimed humans were not fallen but rising creatures and that after death they would evolve on a number of spheres of existence to perfection.

Theosophy is in opposition to the spiritualist interpretation of evolution. Theosophy teaches a metaphysical theory of evolution mixed with human devolution. Spiritualists do not accept the devolution of the theosophists. To theosophy humanity starts in a state of perfection (see Golden age) and falls into a process of progressive materialization (devolution), developing the mind and losing the spiritual consciousness. After the gathering of experience and growth through repeated reincarnations humanity will regain the original spiritual state, which is now one of self-conscious perfection.

Theosophy and Spiritualism were both very popular metaphysical schools of thought especially in the early 20th century and thus were always clashing in their different beliefs. Madame Blavatsky was critical of Spiritualism; she distanced theosophy from Spiritualism as far as she could and allied herself with eastern occultism.

The Spiritualist Gerald Massey claimed that Darwin's theory of evolution was incomplete:

The theory contains only one half the explanation of man's origins and needs spiritualism to carry it through and complete it. For while this ascent on the physical side has been progressing through myriads of ages, the Divine descent has also been going on—man being spiritually an incarnation from the Divine as well as a human development from the animal creation. The cause of the development is spiritual. Mr. Darwin's theory does not in the least militate against ours—we think it necessitates it; he simply does not deal with our side of the subject. He can not go lower than the dust of the earth for the matter of life; and for us, the main interest of our origin must lie in the spiritual domain.

Spiritualists believed that without Spiritualism "the doctrine of Darwin is a broken link". Gerald Massey said "Spiritualism will accept evolution, and carry it out and make both ends meet in the perfect circle".

A famous medium who rejected evolution was Cora L. V. Scott; she dismissed evolution in her lectures and instead supported a type of pantheistic Spiritualism.

Alfred Russel Wallace believed qualitative novelties could arise through the process of spiritual evolution, in particular the phenomena of life and mind. Wallace attributed these novelties to a supernatural agency. Later in his life, Wallace was an advocate of Spiritualism and believed in an immaterial origin for the higher mental faculties of humans; he believed that evolution suggested that the universe had a purpose, and that certain aspects of living organisms are not explainable in terms of purely materialistic processes, in a 1909 magazine article entitled "The World of Life", which he later expanded into a book of the same name. Wallace argued in his 1911 book World of Life for a spiritual approach to evolution and described evolution as "creative power, directive mind and ultimate purpose". Wallace believed natural selection could not explain intelligence or morality in the human being so suggested that non-material spiritual forces accounted for these. Wallace believed the spiritual nature of humanity could not have come about by natural selection alone, the origins of the spiritual nature must originate "in the unseen universe of spirit".

Oliver Lodge also promoted a version of spiritual evolution in his books Man and the Universe (1908), Making of Man (1924) and Evolution and Creation (1926). The spiritualist element in the synthesis was most prominent in Lodge's 1916 book Raymond, or Life and Death which revived a large interest for the public in the paranormal.

After the 1920s

After the 1920s, Spiritualism evolved in three different directions, all of which exist today.

Syncretism

The first of these continued the tradition of individual practitioners, organised in circles centered on a medium and clients, without any hierarchy or dogma. Already by the late 19th century Spiritualism had become increasingly syncretic, a natural development in a movement without central authority or dogma. Today, among these unorganised circles, Spiritualism is similar to the new age movement. However, theosophy with its inclusion of Eastern religion, astrology, ritual magic and reincarnation is an example of a closer precursor of the 20th century new age movement. Today's syncretic Spiritualists are quite heterogeneous in their beliefs regarding issues such as reincarnation or the existence of God. Some appropriate new age and neo-pagan beliefs, while others call themselves "Christian spiritualists", continuing with the tradition of cautiously incorporating spiritualist experiences into their Christian faith.

Spiritualist art

Spiritualism also influenced art, having a pervasive influence on artistic consciousness, with spiritualist art having a huge impact on what became modernism and therefore art today.

Spiritualism also inspired the pioneering abstract art of Vasily Kandinsky, Piet Mondrian, Kasimir Malevich, Hilma af Klint, Georgiana Houghton, and František Kupka.

Spiritualist church

The second direction taken has been to adopt formal organization, patterned after Christian denominations, with established liturgies and a set of seven principles, and training requirements for mediums. In the United States the spiritualist churches are primarily affiliated either with the National Spiritualist Association of Churches or the loosely allied group of denominations known as the spiritual church movement; in the U.K. the predominant organization is the Spiritualists' National Union, founded in 1890.

Formal education in spiritualist practice emerged in 1920s, with organizations like the William T. Stead Center in Chicago, Illinois, and continue today with the Arthur Findlay College at Stansted Hall in England, and the Morris Pratt Institute in Wisconsin, United States.

Diversity of belief among organized Spiritualists has led to a few schisms, the most notable occurring in the U.K. in 1957 between those who held the movement to be a religion sui generis (of its own with unique characteristics), and a minority who held it to be a denomination within Christianity. In the United States, this distinction can be seen between the less Christian organization, the National Spiritualist Association of Churches, and the more Christian spiritual church movement.

The practice of organized Spiritualism today resembles that of any other religion, having discarded most showmanship, particularly those elements resembling the conjurer's art. There is thus a much greater emphasis on "mental" mediumship and an almost complete avoidance of the apparently miraculous "materializing" mediumship that so fascinated early believers such as Arthur Conan Doyle. The first Spiritualist church in Australia was the United Stanmore & Enmore Spiritualist Church established in 1913. In 1921, Conan Doyle gave a farewell to Australia speech there.

Psychical research

Already as early as 1882, with the founding of the Society for Psychical Research (SPR), parapsychologists emerged to investigate spiritualist claims. The SPR's investigations into Spiritualism exposed many fraudulent mediums which contributed to the decline of interest in physical mediumship.

Neurophilosophy

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Neurophilosophy ...