Nandor Fodor , Encyclopaedia of Psychic Science

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ENCYCLOPAEDIA OF PSYCHIC SCIENCE
– Nandor Fodor - 1932

FP
2012

FOREWORD
This wonderful book is the only comprehensive survey of the most amazing and
baffling phenomena known to mankind.

Here are detailed articles and case-histories dealing with Apparitions of the living
and the dead, Apports (solid objects miraculously brought into closed rooms),
Clairvoyance, Divination, Fire Immunity, Levitation (individuals or objects floating in
the air in defiance of gravity), Materializations (phantoms built up from some
unknown substance in sensitive persons), Prediction of future events, Telekinesis
(movement of objects without apparent contact), Telepathy (thought transference) -
and a host of other marvels. Here are hundreds of articles and biographies dealing
with such phenomena and the people involved, the famous mediums and wonder-
workers who did these things and the reporters and scientists who investigated them.

And the really extraordinary thing is that these are not old, far-off tales of occult
wonders from ancient times, but sober reports from our own civilization, dating
roughly from early nineteenth century to recent times. Many of the witnesses and
investigators cited are reputable and highly esteemed scientists.

This vast survey covers the entire field of Psychical Phenomena and Spiritualism,
including Mediumship, Extrasensory Perception and what is now termed
Parapsychology. Every kind of psychical phenomenon of the period is listed, all the
important and many lesser-known items, with precise information and detailed
biographical and bibliographical material.

Apart from its value as an indispensable reference work, it provides, in effect, a whole
library on the subjects concerned. In this single volume are more than eight hundred
separate entries, classifying and cross-referencing all the phenomena, personalities
and organizations in the field, a crisp systematic summary of thousands of other
books and journals, weighed with clarity, impartiality and good judgement.

As an Encyclopaedia it is conveniently arranged on an alphabetical plan, but it is
possible to absorb the essential contents without having to start at A.S.P.R. and
plough through more than four hundred pages to Zugun! By selecting certain articles
in sequence you can master the basic framework of the subject and then branch off
into reading hundreds of fascinating details.

Start by reading the long article on Spiritualism, then the shorter piece on Psychical
Research. You will now have a master key to the whole volume and the two parallel
approaches which characterize the subject. The first gives the history of the
Spiritualist movement in various countries, the beliefs, personalities and main
phenomena. The second article clarifies the scientific approach. It is now possible to
turn to individual entries dealing with phenomena like Raps and Table Turning from
which the Spiritualist movement started. The fine entry Medium explains the basis of
mediumship, and the entry under Fraud will give valuable information on the
problems of distinguishing genuine from false phenomena. Then there are individual
biographies of great mediums like the Fox Sisters, D. D. Home, Eusapia Palladino,
Carlos Mirabelli, Margery Crandon, etc., as well as leading Spiritualists and
organizations concerned in the growth of the movement.

On the side of Psychical Research, the entries on the Society for Psychical Research, in
Britain, and the American Society for Psychical Research, with the detailed Indices to
their published Proceedings, will give a useful lead to the history and achievements
of -the scientific side of the subject, the attitudes, terminology and leading
personalities. A glance at the main Index will show a number of other organizations
connected with Psychical Research.

Historically, modern Spiritualism and Psychical Research grew out of the Mesmerism
and Animal Magnetism that had swept throughout Europe from the end of the
eighteenth century onwards; in America it was signalled by the amazing utterances of
the seer Andrew Jackson Davis (1826-1910), and by the mysterious insistent rappings
in the Fox family at Hydesville, New York State, in 1848. These developments are
clearly summarized in this Encyclopaedia.

Yet Spiritualism and psychic phenomena are almost as old as the human race.
Trance-speaking, possession, clairvoyance, premonitions, prophecy, levitation,
communication, with the dead-even table-turning, are all Connected with older
religions, and many of these phenomena still survive among primitive races. There
have been careful historical and anthropological studies of these aspects of
Spiritualism by writers like Andrew Lang and Caesar de Vesme, who are both cited in
this Encyclopaedia. It is outside the scope of this book to deal with the important
evidence in detail, but it is valuable to bear it in mind in assessing the different
approaches of religion and science. There can be no reasonable doubt that
miraculous events happened and still sometimes happen. If anything, the real
problem is why they should become rare or deceptive in modern life. Part of the
answer may lie in the changes in man's consciousness over the centuries.

Primitive man lived in a world where dreams, gods, spirits, ghosts, demons and
miracles were inextricably involved in everyday waking life. But the miraculous
evaporated as the vital religious consciousness of ancient times gave way to

increased preoccupation with the practical material world. The wonder and awe at
the mystery of life were displaced by concentration on improved technology - better
tools, housing, social organization, and so on. After many bitter struggles to
overcome the outworn formalism into which religion had degenerated, science
produced its own miracles, and eventually scientific method took over the authority
of religion. From time to time, however, religious revivals have shaken modern man
from a materialistic daydream and shown a glimpse of that broader vision of
meaning and purpose in the universe which had been known in ancient times.
Usually the impact of such revivals has been too chaotic to allow a grand synthesis
between religion and modern science.

Spiritualism broke upon the nineteenth century world like a great, incoherent wave of
the supernatural, at once sublime, trivial,' inspiring, degrading, true and false.
Throughout the 1850's table-turning became a fashionable preoccupation of rich and
poor, and the communications a strange mixture of the uncanny and the banal. Later,
more evidential communications were received through automatic writing, voice
mediumship, and other manifestations. It is reported that in 1862 Miss Nettie
Colburn, a powerful young trance medium (listed in the Encyclopaedia under her
married name of Mrs. Maynard) visited the White House and gave an astonishing

trance address to President Abraham Lincoln on the eve of his AntiSlavery
Proclamation.

In the intense excitement of Spiritualist fervor, scientists felt that they should assert
their own authority. To many of them Spiritualism appeared a dangerous reversion to
superstition. Some determined to expose Spiritualism with the new disciplines and
techniques of science, others, less prejudiced, were sympathetic to the new
movement but thought it needed the restraining hand of science to validate its
phenomena and exclude shameless frauds and the inevitable lunatic fringe.

In 1853 Dr. Robert Hare, Professor of Chemistry at the University of Pennsylvania, "felt
called upon," as he wrote, "as an act of duty to his fellow creatures, to bring whatever
influence he possessed to the attempt to stem the tide of popular madness which, in
defiance of reason and science) was fast setting in favor of the gross delusion called
Spiritualism." He devised apparatus and conducted careful tests with mediums.
Unfortunately, as a fair-minded investigator, he eventually announced that he was
now convinced of the facts of Spiritualism! He was immediately condemned by the
professors of Harvard for "insane adherence to a gigantic humbug" and howled
down by the American Scientific Association, which refused to listen to his lecture.

It needed courage to investigate Spiritualism without prejudice and for many years it
was dangerous for individual scientists to risk a reputation. In 1870 the great British
physicist William Crookes announced his intention of making an impartial
investigation of Spiritualism. After several years' skilful observations and tests he
boldly acknowledged his belief in the reality of psychic phenomena. He was bitterly
criticized by other scientists and eventually found it expedient to discontinue these
researches, although he never retracted any of his findings and remained a believer
in the phenomena of Spiritualism for the rest of his life. It was not until the founding
of the British Society for Psychical Research in 1882, and the American Society three
years later, that such investigations were treated with the respect that they deserved.
The enlightened interest of sincere and intelligent scientists marked a turning point

in the history of both Spiritualism and Psychical Research.

From the end of the nineteenth century to the opening of the twentieth was the
golden age of great mediums and great psychical researchers - mediums like Daniel
Dunglas Home, Florence Cook, Eusapia Palladino, Mrs. Piper, the Rev. Stainton Moses;
investigators like Crookes, Myers, Hyslop, William James, Sidgwick, Lombroso, Richet.
There were many others, whose names are all in this Encyclopaedia.

For a time the cooperation between Spiritualists and psychical researchers was
reasonably cordial. Eminent scientists endorsed much of the mental phenomena of
Telepathy and Clairvoyance, and gave qualified approval to some of the physical
phenomena of Telekinesis, Materializations and Levitation. But soon irreconcilable
differences arose. The climate of opinion of the twentieth century, with its emphasis
on technology and materialistic philosophy, was opposed to the religious outlook of
Spiritualism. With a first World War on its hands civilization had other, more
immediate problems. The great successes of science in practical affairs made it seem
unlikely that there could really be a firm basis to the manifestations of disembodied
spirits. Many of the signs and wonders of mediums evaporated under cold rigid
laboratory tests, and it became difficult to attract funds for psychical research. The

modern world was more interested in life this side of the grave and saw no dividends
in experiments and speculations concerned with an after-life.

After the first excitement of its impact Spiritualism had ceased to be a nine days
wonder, and now settled down into its own kind of orthodoxy, with the inevitable
problems of establishment, schisms and federation that face all religions. Spiritualists
became a minority in a modern world preoccupied with the hard facts of life as we
know it. A new generation was growing up, unaware of the origins and continuation
of Spiritualism; for other people it remained yet another cranky cult. The subject was
good for an occasional "controversial" article in the tabloid press (it still is!) but it had
long ceased to be front-page news. At the same time, the general public was not
unsympathetic to a little mystery and magic as life became increasingly materialistic.
Astrology, fortune-telling, palmistry and other occult. arts never ceased to be
popular, and everybody liked a good ghost story. Popular journalism became
important propaganda for Spiritualists, both in the national Press and in Spiritualist
newspapers and journals.

On the other hand, psychical researchers frowned on sensationalism and became
increasingly skeptical. Conscientious investigators were dismayed by the frequency of
vulgar fraud. Inevitably, psychical researchers and Spiritualists tended to drift into
opposite camps. One may see these two rival currents as a renewal of the conflict
between science and religion.

Psychical researchers set their own test conditions and atmosphere, and whether
their investigations were successful or not their reports were read with respect.
Spiritualists objected that mediums were "on trial" in an unsuitable atmosphere.
Skeptical and suspicious attitudes powerfully influence the elusive phenomena of
sensitive individuals, and it had long been noticed that unconscious fraud might be
brought about through expectation on the part of the investigators. And an adverse
or even inconclusive report by a psychical researcher might damage the reputation of
a medium, whose position was unjustly precarious anyway so far as the law was

conconcerned.

In Britain, Spiritualists were often persecuted under cruel, old-fashioned legislation.
Psychical research might be quite respectable, but until as recently as 1951 a medium
could be prosecuted under sections of the Witchcraft Act 1735 and the Vagrancy Act
1824. In a 1921 case a judge stated: "I cannot reverse the decision on the claim that
the intention to deceive was not necessarily to be proved. The act of fortune-telling is
an offence in itself." Perhaps the most despicable type of prosecution was that in
which agents provocateur were employed by the police to obtain evidence. Disguised
policewomen, posing as bereaved parents, would approach a medium, begging for
some consolatory message. A small sum of money would be proferred as a "love-
offering" and if this was accepted the medium could be prosecuted- often for as little
as the equivalent of a 25-cent "donation" to the Spiritualist church funds. An
unsympathetic magistrate, arrogantly convinced that all Spiritualists were frauds,
would impose a fine or a sentence of up to three months imprisonment. The
disgrace, loss of reputation and employment, could ruin a medium for life.

In New York, comparable outdated legislation was amended in 1929, to exempt
ministers and mediums of Spiritualist Associations acting in good faith without
personal fees.

Many Spiritualist seances were in darkness or subdued light, and another hazard for
mediums was the amateur investigator who would flash on lights and grab at
manifestations, determined to expose what he considered fraud. Whether the
phenomena were genuine or not, such crude tactics might cause serious shock or
other injury to the medium. It was often not generally recognized that Spiritualist
organizations themselves took care to test mediums and were alert to detect fraud.

During the 1930's, Spiritualism and psychical research were uneasy partners. There
were many intelligent and sincere Spiritualists, but it must be admitted that there
were also lower levels of the movement that were undiscriminating, accepting
dubious phenomena and rather banal "messages." Of course, not all mediums were
Spiritualists, and many were non-professional. The most reliable field for mediumship
was perhaps the "home circle," composed of family and friends.

Much excellent and painstaking work had been achieved by psychical researchers, but
some were very skeptical, too materialistic in approach, and oversensitive to criticism.
In the twentieth century, intellect and experimental method were supplanting the
faith and emotional warmth of religion. There was a tendency to assume that nothing
was real unless you could measure and test it.

In 1934, the Hon. Alfred Lyttleton, President of the Society for Psychical Research,
stated that "after fifty years of steady work the Society, as a Society, would not affirm
that the survival of bodily death has been demonstrated conclusively, or that
communication with spirits has been established" (in any case, the Society's
constitution did not insist on corporate opinions). "But," she added: "I think it may be
said that many of those conversant with the work have been convinced by the
cumulative effect of the evidence that life does continue after bodily death, and that
some communication between the living and the dead has been discovered."
The present Encyclopaedia, which also appeared in 1934, boldly attempted its own
summary of the whole history, detail and validity of Spiritualism and Psychical

Science. It was a heroic task, yet it emerges as the most comprehensive and
fairminded account of the subject ever made.

You might expect to find that a careful and complex Encyclopaedia of this kind,
involving years of research, study and assessment, would be the result of a team of
investigators and writers-yet the fact is that this tremendous compilation is the work
of one man-a Hungarian barrister who in exile became a journalist, a psychical
researcher, and a psychoanalyst. A man of truly international outlook he became an
American citizen, travelled to England and became a naturalized Briton, finally
returning to America where he resumed American citizenship and spent his last years.

For just over a century, the strange phenomena which we call "psychical" or
"parapsychological" have been studied by theologians, scientists and even conjurers,
but it took a legal mind to write the best and most complete account of the whole
subject. There is no biographical entry for Dr. Nandor Fodor himself in his
Encyclopaedia, so it is only proper that this new edition of his major work should
contain the leading facts of his life.
NANDOR FODOR was born in Berengszasz, Hungary, May 13, 1895. He recalls that
while at high school the chief of his class predicted: "Fodor, he will get somewhere!"

He studied law and took his LL.D. at the Royal Hungarian University of Science in
1917, acting as a Law assistant from 1917-21; he also received a Ph.D. He married
Amaria Iren in 1922, and they had a daughter.

From 1921 -28, the second chapter of his profession became journalism. Around
1921 he paid his first visit to America as a staff reporter on the New York Hungarian-
language daily Amerikai Magyar Nepszava (American Hungarian People's Voice). The
chance discovery of a book by the brilliant psychical researcher and writer Hereward
Carrington fired the imagination of Fodor and gave a new direction to his interests.
The book was Carrington's Modern Psychic Phenomena, published 1919, and Fodor
recalls that he found it in a bookshop on Fourth Avenue, New York, in 1921;
thereafter he also found his main vocation- psychical research. In a warm tribute to
Carrington in Tomorrow (Winter 1959) Fodor wrote: "This work was a revelation to
me. From then on I spent my lunch money on books, feasting on psychic knowledge
in preference to the nourishing food of the Hungarian restaurants near my work."

He approached Carrington for an interview for his newspaper; instead Carrington
courteously invited him to a reception for the great Sir Arthur Conan Doyle, creator
of Sherlock Holmes and the most sincere and tireless worker for the cause of
Spiritualism. At the reception Fodor was able to interview Conan Doyle.
Carrington had a profound influence on Fodor. They became firm friends, and
although they did not meet again for ten years they corresponded and later
collaborated. It is clear that from this time onwards Fodor took Carrington as a model
for his own subsequent activities as writer and investigator of psychical subjects,
although not yet free to concentrate his energies full time on these matters.

In 1926, while still a reporter in New York, Fodor also interviewed Sandor Ferenczi,
leading psychoanalyst and associate of Freud. Although psychoanalysis was
nominally unsympathetic to the occult, Ferenczi and even Freud himself were secretly
sympathetic to certain psychical phenomena. Strangely enough, psychoanalysis was
to be the second decisive influence in Fodor's life and he was destined to link its

findings with psychical research.

In the following year, Fodor had what he calls his "first encounter with the dead" at a
seance with William Cartheuser, voice medium, in New York City. Fodor received a
very moving and evidential direct voice communication from his dead father. Many
years later, Fodor became disillusioned with the mediumship of Cartheuser, but never
forgot the overwhelming emotional impact of that first seance. He wrote a detailed
account of it, published in his book The Haunted Mind (Helix Press, 1959).
In 1929, after an interview with the millionaire newspaper magnate Lord Rothermere,
Fodor was fortunate enough to get a privileged position on his personal staff.
Rothermere owned a chain of national British newspapers-the Daily Mail, Daily Mirror,
Evening News, and Sunday Dispatch, and was deeply concerned in the restoration of
Hungary. Fodor's new job took him to England. Here, as a secretary to Lord
Rothermere, he was concerned with Hungarian affairs, such as the revision of the
Hungarian Peace Treaty after World War 1, but he found himself with plenty of spare
time and a comfortable office in Fleet Street, London.

It was in this period that he compiled the present Encyclopaedia. It was a
phenomenal undertaking for one man, and it took him several years. When it

appeared, in 1934, Fodor himself explained how he came to undertake this task. He
wrote:

I was struck by the fact, when I began my studies in psychical research eleven years
ago, that the enquirer is faced by an endless repetition as he goes on.

I wanted a guide, and started to make an index of my own. From this, as time went
on, the idea of an alphabetical encyclopaedia was born.

We have few comprehensive books on psychic science, and they are all coloured by
too much or too little faith. Podmore's Modern Spiritualism [This classic work was
reissued by University Books Inc. under the new title Mediums of the 19th Century in
1963, with an important Introduction by Dr. E. J. Dingwall. Podmore's opinions are
certainly unjustly skeptical, but the book is valuable for its historical survey rather
than its dogmatic opinions.] is a splendid work, but its narrow views, in the light of
greater present knowledge, are irritating and occasionally infuriating.

Conan Doyle's History of Spiritualism is too sketchy and inexact, Campbell Holm's
Facts of Psychic Science only deals with phenomena, and, for the purpose I have in
mind, in a not sufficiently comprehensive and discriminative manner. Carrington's
Story of Psychic Science is more of a text than a reference book.

What we need is a standard work, which, in a dispassionate, detached and impersonal
manner, presents all the facts of history, research, phenomena and mediumship, in
which, at a minute's notice, we can lay our hands on every important fact....

This is a good description of the Encyclopaedia. There can be no doubt that after
thirty years this book still stands as the key reference work on the subject for the
period covered. When it appeared, it established Fodor's reputation overnight as an
authority on psychical matters.

He was invited to lecture on Spiritualism and Psychical Research, and in February
1934 became Assistant Editor, under David Gow, of Light, the oldest British
Spiritualist journal. It is still in existence, now published by the College of Psychic
Science in London, and the Autumn 1964 issue carried a fine tribute to Fodor from
Miss Mercy Phillimore, who was associated with his early work in Britain. In those
days, although Fodor was a brilliant journalist and could read and write English with
ease, he had difficulty in speaking the language. Miss Phillimore recalls:

He never failed to speak, and was first up when the chairman declared the discussion
open. This was the occasion for a friendly titter from the audience, for his words
gushed forth-indeed, splashed forth-in torrents at terrific speed, and in the whirl of
sounds were many amusing mistakes. He was quite willing to learn about his errors
of speech, and joined in the fun.

Through the help of the London Spiritualist Alliance, Fodor was able to take part in
research experiments with mediums. His happy enthusiasm at being able to witness
the phenomena which he had previously only studied in books is amusing:

The commotion caused by his excitement would not be believed by anyone who had
not been present; his jumping and shouting filled the room with deafening noise. It

was of course a great thrill for him to witness that of which he had read so much, and
the first impact brought acceptance that the phenomena were genuinely
supernormal.

Later on he became somewhat more cautious and skeptical.

1934 was an important year for psyschical research in England. On June 6, the
University of London Council for Psychical Investigation was founded, to take over
the work of the National Laboratory of Psychical Research which had been founded
by Harry Price in 1925. Price presented the Council with his library, laboratory and
equipment. He had carried out interesting investigations, but on the whole
Spiritualists objected to laboratory tests by skeptical investigators and scientists. In a
vigorous newspaper article, veteran Spiritualist Hannen Swaffer commented: ". . .
high-sounding degrees do not impress anybody except newspapers, and they have
used it all before, as their files will show, about other institutes, all of which ended in
the same way as I prophesy this one will-in nothing. Spiritualism would rather have
one medium than the enquiries of a thousand scientists."

Early in 1934 another organization came into being-the International Institute for
Psychical Research, with a Council of both Spiritualists and non-Spiritualists,
dedicated to a sympathetic and unprejudiced investigation of psychical phenomena.
Professor D. F. Fraser-Harris was announced as Research Officer, but resigned
through a misunderstanding with the Council. In his place, Dr. Nandor Fodor was
appointed, and thus began his years of practical investigation into psychical
phenomena. It was not until 1938 that Fodor too was involved in an unhappy
misunderstanding with his Council.

Meanwhile he undertook a number of careful investigations into mediumistic
transfiguration, production of apports, direct voice, levitation, hauntings, poltergeist
and materializations. He also edited a series of valuable Bulletins issued by the
Institute. It must have been a great satisfaction to Fodor that the first of these,

dealing with poltergeist phenomena, was a collaboration with his friend Dr. Hereward
Carrington, who was Research Officer of the American Psychical Institute of New
York. Later on, their modest 44-page booklet became the basis for a more substantial
book Haunted People (New York 1951), British edition titled The Story of the
Poltergeist Down the Centuries (London 1953).

Between April and May 1934, Fodor also wrote a series of popular articles on
mediums, Spiritualism and Psychical Research, for the newspaper Bristol Evening
World; these were reprinted in book form as These Mysterious People (London,
1934). This is perhaps the clearest, most reliable and readable popular work of its
kind ever published, covering the important personalities and phenomena and
forming one of the best general introductions to the subject.

During his time in England, Fodor met Dr. Elizabeth Severn, a well-known practicing
psychoanalyst who had been a pupil of Sandor Ferenczi. This contact renewed his
interest in psychoanalysis. At that time there was still considerable prejudice against
the subject in England, since it dealt with the explosive question of sexual
motivations. Fodor, however, believed that psychoanalysis could throw important
light on psychical phenomena.

Although he seems to have had a natural flair for the subject, his psychoanalytical
theories and investigations were too far ahead of their time to be generally
acceptable, and some of his best observations were not vindicated until many years
later. In the Introduction to The Story of the Poltergeist Down the Centuries (London,
1953), Dr. Carrington reviewed the developing tendency for psychical investigators to
consider the emotional states and unconscious drives in mediumistic subjects, with
particular reference to poltergeist phenomena. After referring to an early paper by Dr.
James Hyslop, he commented: ". . . Aside from a few clinical observations of Eusapia
Palladino, this remained practically the only study of the sort until Dr. Nandor Fodor's
psychoanalytical analyses of various poltergeist cases. "In 1944, Dr. John Layard, in a
paper on "Psi Phenomena and Poltergeists" (Proceedings S.P.R., July 1934) PP. 237-
47) concluded ". . . all true poltergeist phenomena ... are purposeful and probably
occasioned by conditions of Unresolved tension in the psyche of those involuntarily
producing them."

But this was a revolutionary concept in the 1930's when Fodor conducted his own
investigations, and it needed great courage to maintain such views. He was bitterly
criticized by Spiritualists for introducing a tabooed subject into psychical research.
Two of Fodor's important investigations were to have far-reaching results. These were
the Ash Manor Ghost and the Thornton Heath Poltergeist, fully reported in Fodor's
The Haunted Mind (Helix Press, 1959).

It was in 1936 that he investigated the strange dramatic story of the Ash Manor
Ghost, in which it seemed that hauntings took place because of abnormal sexual
relationships in the family concerned. Suppressed sexual energies appeared to
provide an atmosphere in which a phantom could continue to manifest. Amazingly
enough, the basic diagnosis of the case was through the spirit-guide of a brilliant
medium whom Fodor brought into the case. This medium was Mrs. Eileen J. Garrett,
who was later to head the Parapsychology Foundation in America.

The Thornton Heath Poltergeist, which he started to investigate February 1938, was a

sensational affair of a woman who produced remarkable poltergeist phenomena and
appeared to be the victim of vampirism. Whatever the objective nature of the
phenomena, Fodor soon found that their occurrence was intimately related to the
personal problems of the woman concerned. This presented a peculiar difficulty. As
Fodor wrote in The Haunted Mind: "The psychical researcher is forced to view his
subjects as material for investigation, but not necessarily as human beings. The
psychoanalyst can go further. His aim is to analyze, to find the fault, and then, if
possible, to heal and bring about a new adjustment to life." As an experimenter and
observer it would have been unethical to change to an analyst-patient relationship
without full understanding and agreement.

Before Fodor could resolve this delicate situation, the opposition to his
psychoanalytical views exploded into a crisis affecting his own position as Research
Officer of the International Institute for Psychical Research. Word of his sexual
theories and findings leaked out, and this, bracketed with his vigorous exposure of
mediumistic frauds, aroused intense antagonism. In an obscure work Consciousness
Creative (Boston, 1937) he had contributed an essay which stated: "For reasons of
public propriety, mediumship is very seldom discussed from its most important
angle: that of sex." This was violently criticized in the popular Spiritualist press in

Britain. Horace Leaf, a famous medium and Spiritualist author, came to the defense of
Fodor, stating:

Owing to the peculiar nature of the subject, Dr. Nandor Fodor wisely restricted its
publication to quarters which guaranteed that it would be read only by those
interested in the more technical and scientific aspects of mediumship... Dr. Fodor's
article is written in a style suitable to the subject and carefully restrained in tone. A
subject so delicate and so liable to misunderstanding demands scientific language,
otherwise it would approach vulgarity. Dr. Fodor is to be congratulated on the
excellent manner in which he has handled it.

In spite of this sensible and temperate attitude, a reviewer attacked Fodor in
unrestrained terms:

Although he may not even suspect it, Dr. Nandor Fodor, Research Officer to the
International Institute for Psychical Research, has confessed his amazing ignorance of
the nature of psychic phenomena in a curious essay in a very curious book....

The reviewer went on to speak of "This insult to the great spirit guides Further articles
were published, baiting Fodor and questioning his competence, until one day in
February 1938 he issued a writ for libel against the newspaper concerned. Other
repercussions followed. J. Arthur Findlay, one of the most respected figures in the
Spiritualist movement, was a chief shareholder in the company owning the
newspaper and also Chairman of the International Institute, of which he was a
founder. He felt he could no longer be associated with the Institute under these
circumstances, and accordingly resigned from his position there. Meanwhile the
Institute itself brought Fodor's investigation of the Thornton Heath case to a close,
and in August 1938 the Council of the Institute sent a letter to their members which
opened:

Dear Sir/Madam,

After carefully reviewing and considering the policy of the Institute, the Council have
decided that the employment of a whole-time director of research is not justified.
Accordingly they have terminated with regret the engagement of Dr. Nandor Fodor,
who is no longer connected with the Institute in that or any other capacity.

Stung by this peremptory dismissal, Fodor wrote a spirited reply on September 2,
also published in the journal The Occult Review (October 1938):

I have been on holiday in France. On my return I learned with considerable surprise
that I was no more Director of Research for the International Institute for Psychical
Research. The communique which you published last week was emphatic in stating
that I was no longer connected with the Institute in 'that or any other capacity. The
public warning may make people wonder whether I have been guilty of misdemeanor
or was expected to commit such under false pretenses. Let me make it first clear that
I have been one of the founders of the International Institute for Psychical Research. I
have directed its research for four years with considerable sacrifice. I have built the
Institute with my sweat and blood. It belonged to me more than to any member of
the Council. Yet the present Council of the Institute felt in no way obliged to inform

me that my services would be no more wanted and to give me a fair chance of
resignation....

Fodor went on to disclose that the Institute had also impounded the manuscript of
his new book. He challenged the Council to inform the membership of the whole
truth of the matter, and concluded: "I am entitled to satisfaction. I mean to get it."
This was fighting talk!

During this period of an open break with Spiritualists he felt free to speak his mind
on some of the lower levels of the movement. His own- unhappiness at being forced
into an invidious position was reflected in a new series of hard-hitting articles for The
Leader, in which, with talented journalism, he now wrote of "shameless imposture." "I
respect the deep religious convictions of sincere spiritualists," he declared, "but I
cannot keep silent about some of our miracle-mongers." The series was announced:
"BEGINNING THE GREATEST SHOWUP OF SPIRIT 'MIRACLES' EVER PRINTED." "I
Expose the Shams of Spiritualism." Later headlines read: "I Unmask the Muslin and
Cheese-cloth Ghosts I Debunk These 'Gifts from Heaven'."

Spiritualists were alarmed at this tearing aside of the veils, and Fodor was reproached
by his former associates. Answering the charge of now being a "very doubtful friend,"
he replied (Light, November 10, 1938): "In Spiritualism, unhappily, one ceases to be
considered as a friend if he speaks the unpleasant truth."
In what must have been the unhappiest chapter of his life, Fodor suddenly secured
unexpected support for his position and recognition of his psychoanalytical insight
from the highest authority. Professor Freud himself, then in England, graciously
agreed to read Fodor's manuscript, and in the course of a letter dated November 22)
1938, he wrote sympathetically:

Your turning away from interest in whether the observed phenomena were genuine
or fraudulent, your turning toward the psychological study of the medium and the
uncovering of her previous history, seem to be the important steps which will lead to

the elucidation of the phenomena under investigation.

It is very regrettable that the Institute for psychical research would not follow you. I
also hold it very probable that your conclusions regarding this particular case are
correct....

(full German text and translation in article: by Fodor: "Freud and the Poltergeist,"
Psychoanalysis, journal of Psychoanalytic Psychology, vol. 4, No. 2, Winter 1955-56).
Fodor wrote a happy and generous letter to the Editor of The Occult Review,
published in January 1939:

Sir,

I would be glad if you would allow me to state that my differences with the Council
of the International Institute for Psychical Research have now been amicably
composed.

The manuscript referred to in my letter of September 8th has now been returned to
me, and I am making arrangements for its early publication. It will represent my
personal views and will in no way bind the Council of the International Institute.

I understand that recognition is being paid to me for my past services in a statement
which members will shortly receive. On my part I wish the Council good luck for their
future work, and sincerely hope that their new policy will receive the same hearty
support which I have enjoyed in the past four years.

The libel case did not end so happily. Fodor had complained of four articles which he
said had libelled him. Judgement was given in March 1939. As a barrister Fodor
partially conducted his own case, and was awarded minor damages Of 50 guineas
each in respect of two of the articles, the jury finding for the newspaper in regard to
the other two. It might seem that the result was evenly divided, but to the newspaper
it was a heavy blow which drained away vital funds and made bad publicity for
Spiritualism. Fodor had vindicated his reputation but the gap between psychical
researchers and Spiritualists had widened.

At this distance of time, all this might seem a series of trivial domestic issues, but in
the small world of British Spiritualism and Psychical Research of the period, such
issues were critical. I think it is a pity the matter ever came to Court. Perhaps some of
the attacks on Fodor were extreme and his legal background would suggest an
obvious remedy. But in those days Spiritualism had to be very much on the defensive
and could only maintain its position by vigorous journalism- "challenges," "plain
speaking without fear or favor," etc.-to strengthen the emotional solidarity of the
Spiritualist rank and file. Behind all this lurked indignation at the precarious position
of Spiritualists, the persecution of mediums, and the superciliousness of many
cultured scientific investigators.

From Fodor's point of view he had felt his honor impugned, and his status as a
competent researcher undermined. Since he was not a medical doctor or an
accredited psychoanalyst his unique insights into relationships between mediums
and psychoanalytical motivations were unjustly discredited. He too had to defend his
position. The real fault lay in the narrow outlook of the times.

Very soon after the case Fodor returned to America. Here he practiced successfully as
a psychoanalyst in New York, and resumed American citizenship. Here too he
renewed contact with his old friend Dr. Hereward Carrington, with whom he had so
much in common.

In 1934 Carrington had written to acknowledge a copy of Fodor's Encyclopaedia and
to congratulate him on the "tremendous amount of work" that had gone into it. It
was not until two years later that Fodor discovered that Carrington himself had been
working on a similar project which he had generously yielded.

For Dr. Fodor, psychoanalyst, the atmosphere in America was more sympathetic to new ideas, and ps
and his contributions were acceptable in learned journals. He elaborated his
stimulating ideas on connections between psychical phenomena and psychoanalysis.
His studies in the field of meaningful dream analysis had added interest in that they
drew upon his own personal experiences. He also wrote many articles for the fine
journal Tomorrow, edited by Mrs. Eileen J. Garrett, whom he had known as a talented
medium in England. As I mentioned earlier, when Dr. Carrington died (December 26,
1959, aged 78) Fodor wrote a deeply-felt tribute in the Winter 1959 issue of
Tomorrow.

During the last period of his life Fodor considerably modified some of his earlier
attitudes, and perhaps British Spiritualists were pleased to read his remarkably frank
avowal in a Psychic Observer article in 1943:

My attitude to psychical phenomena has undergone a tremendous change since I left
England. Then I was a psychical investigator, following the routine techniques. A free
hand for the researcher is none for the medium. Now I am a psychologist and my
attitude is exactly the opposite: a free hand for the medium, none for the researcher.

He confessed that he had "no more joy in tying up mediums and exalting
instrumental findings," and commented , "I see now psychical research has tried to be
too scientific for years and has gone bankrupt as a result. Mediums do not function
well if they are used as guinea-pigs. They are human beings with the same virtues
and vices as the researchers themselves."

It is this essential fair-mindedness, the ability to weigh his judgements carefully and
even revise his views, that gives the work of Dr. Nandor Fodor such lasting value. In
1956 he wrote a fiery essay defending the late Harry Price from attacks upon him in a
new book, while in 1963 he was equally indignant at the publication of Trevor Hall's
controversial book The Spiritualists which attempted to discredit Sir William Crookes
and the famous Florence Cook mediumship.

In a letter published in the journal of the Society for Psychical Research (December
1964) Mr. David Cohen, author of a book on Harry Price, wrote: "Before his death, Dr.
Nandor Fodor expressed to me in a letter his fear that fresh denigrations of dead
researchers would follow after those of Price and Crookes, and now F. W. H. Myers
has been included.... Who will be next on the list? Mr. R. S. Lambert's final words in his
foreword should be heeded by all investigators: 'We need more tolerance, less
cynicism and greater respect for human nature.' "

Dr. Fodor himself was responsible for nine important books and a great many

valuable articles. In 1962 his book Mind Over Space (New York) reviewed the strange
phenomenon of teleportation. At the time of his death his final work, The Voice
Within, a study of Freud's early years, was unpublished. On May 17, 1964, Dr. Fodor
himself crossed the frontier of that great unknown which he had studied and
investigated for so many years of his life.

The Encyclopaedia of Psychic Science lives on as his greatest achievement. In this
book, as in his life, he tried to hold the scales between the extreme attitudes of
Spiritualists and psychical researchers. Those who lived through those exciting inter-
war years in England will appreciate the immense difficulties of producing an
impartial work of this kind.

When the book first appeared, its value was instantly recognized, but Spiritualists
complained at the suggestion that cases like the Crandon mediumship and the
famous thumbprints were "considerably clouded" by doubts, while psychical
researchers objected to "undue leniency"I Obviously it is impossible to reconcile both
viewpoints.

My own suggestion is that on this and similar points where psychical researchers
insist on suspicions which Spiritualists deny, the reader should consult all the

references which Dr. Fodor has conveniently provided, and in addition study
subsequent evidence and opinion in sources like the Journal and Proceedings of the
Society for Psychical Research, London.

Spiritualists also regretted that some personalities in the movement had short entries
or were omitted. Of course, no work of this kind would claim perfection, and Dr.
Fodor himself stated: "Future editions may take care of deficiencies. In the meantime,
I trust, it will be judged by its merits, by what it contains and not by what it does not."

There were no new editions during the author's lifetime and nobody has produced a
better book of this kind. It has served as an indispensable reference work for thirty
years and is now a scarce item. In the present reissue hundreds of typographical and
factual slips have been carefully corrected. The publishers would be glad to know of
any other essential factual matters which may have escaped notice. I have added a
few notes at the end of this Foreword on some of the Spiritualist personalities who
did not get detailed entry, and on other relevant matters. Apart from this, I think the
Encyclopaedia will stand as a unique reference work and review of the whole field to
1934, and it would be misleading to attempt to rewrite it in its existing form. It
expresses the terminology and outlook of the period covered. It is to be hoped that
new material and revaluations can be the subject of further books by authors as
experienced and dedicated as the late Dr. Nandor Fodor.

It would need another Encyclopaedia even larger than the present one to cover the
detailed developments of the last thirty years. Meanwhile it is possible to give a very
brief outline of the general trends and some important new directions.

The main issues between Spiritualists and Psychical Researchers remain those of the
different approaches of religion and science. Midway between the two camps are
many intelligent individuals and organizations not committed either to the simple
faith of religion or the rigorous disciplines of scientific method.

The Spiritualist movement is an active one with many thousands of sincere followers,
who accept general principles of human survival after physical death, personal
responsibility for one's deeds, and evolution of the soul. These are admirable
principles in an age that has become increasingly materialistic and cynical. In her
obituary on Dr. Fodor (Light, Autumn 1964) Miss Phillimore recalls that on one of his
later visits to London during the last American period, he gave a lecture at the
London Spiritualist Alliance in which he said, smilingly, that he was in favor of
Spiritualism, "not on account of the truth or otherwise of its claims, but because it
promoted such a happy outlook on life."

Spiritualist phenomena relies largely upon spirit guides, clairvoyance, clairaudience,
trance sermons, and generally subjective evidence of survival. It must be admitted
that this is often very strong. The acceptance of trance personalities and spirit guides
(Red Indians, children, Eastern mystics, etc.) is a great stumbling-block for many
enquirers, but I see no reason why it should not be regarded simply as a convention
if it leads to the disclosure of paranormal phenomena.

Perhaps the most important development of recent years is the great revival and
development of Spiritual Healing. Here, too, there are various conventions. Many
healers, like well-known Harry Edwards, work by laying on of hands. Others claim to

be controlled by spirit guides. Some believe that the spirit of a dead doctor
influences them, and mime operations while in a trance condition. Some perform real
operations with miraculous incidentals. It seems that the actual conventions are less
significant than the healing forces liberated through them. Recently the Filipino
healer Tony Agpaoa was reported to perform amazing psychic operations which
involve real incisions without any instrument. By a movement of the hand an opening
appears in the flesh of the patient. A malignant growth is removed with bare hands
or with scissors, and a miraculous suture of the wound takes place instantly as the
healer rubs his hand across the incision. Skeptics are referred to the explicit and
incontrovertible photographs in the British newspaper Psychic News (September 4,
1965) where there is a detailed account of Tony Agpaoa, who is reported to have
performed as many as 317 "psychic operations" in one day, some completed in only
five minutes. One can only consider such incredible events with humility.

Spiritual Healing has, made a great impact on the whole field of Christian faith; many
Churches are now concerned with sympathetic consideration of psychical
phenomena.

Against the warmer emotional climate of the miraculous, psychical researchers have
often seemed dull skeptics. The golden age of physical mediumship has passed and it
has been difficult to find impressive phenomena. Over thirty years the concept of
"proof" has hardened. The methods of science are not as sensational as those of
religion, and it is easy to overlook the patient, skilled and sympathetic work of many
members of the Society for Psychical Research. If some of this is of a high intellectual
quality so much the better; static lower levels of both mind and emotions are to be
deplored.

Over the years the Society has continued to maintain its high reputation with
distinguished Presidents such as Professor C. D. Broad, Professor H. H. Price, Dr.
Robert H. Thouless, Professor Gardner Murphy, and Professor E. R. Dodds. The Society
has carried out investigations over a wide field of old and new phenomena; the

reader is referred to the Journal- and Proceedings for reports of important
experiments by skilled researchers like W. H. Salter, Whateley Carington, G. N. M.
Tyrrell, S. G. Soal, etc., and for critical articles by Dr. E. J. Dingwall, Dr. D. J. West, R. G.
Medhurst, Mrs. K. M. Goldney and many other experienced contributors.

Unfortunately, modern extremist views are often identified with psychical research as
a whole, especially where supplementary research materials have been used to throw
doubts on the classic cases of the past. A recent book The Spiritualists by Trevor Hall
suggested that Crookes used the famous investigations of medium Florence Cook as
a cover for a love affair with her, and that the manifestations of the spirit form "Katie
King" were frauds to which Crookes was a party. It should be said unequivocally that
the evidence for these charges is unsatisfactory and the reasoning highly speculative.
[Some indication of the problems raised by new and old evidence is shown in the
important article "William Crookes and the Physical Phenomena of Mediumship" (R.
G. MEDHURST & K. M. GOLDNEY) in Proceedings of S.P.R. Vol 54, Pt. 195 (March
1964).]

A great deal of mystification was also caused by a whispering campaign that after the
death of Dr. Gustave Geley in 1924 some very suspicious photographs of the
mediumship of "Eva C." (Marthe Beraud) were found among his papers. Apparently

these photographs suggested the possibility of fraud, but it is difficult to see the
relevance of this to the two hundred published photographs and the careful reports
of Baron von Schrenck-Notzing and Dr. Gustave Geley in their books dealing with
these investigations. [The facts and speculations involved are covered in the detailed
article "Dr. Geley's Reports on the Medium Eva C." (RUDOLF LAMBERT) in Journal of
S.P.R. vol. 37, No. 682 (November 1954).]

A major issue between Spiritualists and psychical researchers is still the survival
question. Psychical researchers are reluctant to accept the validity of many alleged
communications from the dead, preferring more general concepts of the elusive
qualities of the human mind; Spiritualists continue the belief in the soul which is
basic to most religions. Papers on psychical research have become more specialized
in the direction of psychology, and often only comprehensible to those with basic
education in physics, mathematics, and other disciplines. But two important points
need to be stressed here. The Society for Psychical Research in London has often
been attacked for skepticism. It must be emphasized that the opinions of individual
researchers and writers do not represent a corporate view of the Society, which
includes amongst its membership people of varying outlooks (including those who
accept survival) and encourages a wide range of expression of opinion in its
publications.

Of course, the whole question of survival is intimately related to the riddle of
personality itself. Many apparently discarnate entities are clearly as fictitious as the
creations of a novelist. We regard our own personalities as stable reference points,
but we too change radically during the course of our lives, and personality may be
powerfully enhanced or demolished in various circumstances, such as "star worship"
by fans, bullying, "brain-washing," shock, dissociation or other abnormal
psychological conditions. Even our own personalities sometimes have an air of
fiction, and so far only- the ancient religions of the East have attempted an
explanation of the complexities involved. Obviously in all these matters, faith must be
tempered by sensible discrimination, and in questions of survival blind belief in spirit

guides or other entities can be misleading.

Looking back over the last century of Spiritualism and psychic science, it is curious to
reflect that the problem has been essentially one of communication at all levels. In
each case, communications were reinforced by actions or other demonstrations of
authenticity in the physical field. The Spiritualists thought this "something" was
simply from the realm of dead spirits; the psychical researchers thought that if
anything it was some unknown area of the human mind trying to reach other areas of
consciousness.

Clearly the religious levels of man were trying to communicate with the scientific
levels. After thousands of years of preoccupation with practical affairs man had, so to
speak, forgotten what he knew before he first turned his attention to scientific
method-he had lost or forgotten his religious sense. Both Spiritualists and psychical
researchers were part of the same communications problem. Although they had
certain terms in common and studied similar phenomena they just could not agree
on a common concept. And while Spiritualists were trying to get their own message
across to psychical researchers who just could not see it that way, the researchers too
were trying desperately to explain themselves to a world of modern science that
regarded their studies as nonsense!

In many ways, the problem was a linguistic one, and the newer attempts at
communication involved agreement on words and concepts. After the 1930's major
developments in outlook and method all over the world could be summed up in a
single word: PARAPSYCHOLOGY.

These developments stemmed from the work of Dr. J. B. Rhine, who was deeply
concerned with problems of the nature of man and the light which psychical research
might throw upon the question. In 1927 Dr. Rhine resigned a teaching post at West
Virginia University to go to Duke University, North Carolina, to study psychical
research under the guidance of the great psychologist Professor William McDougall.
Dr. Rhine became a Professor of Psychology and in 1930 was named Director of the
Parapsychology Laboratory at Duke.

"Para" means beside or beyond, and Dr. Rhine preferred the new term to the older
"psychical research" which had associations likely to prejudice modern scientists.
Rhine's radical departure was to remove research from the seance-room, with the
special talents of mediums, into the laboratory, under systematic control conditions,
testing the unknown or "extra-sensory" faculties (ESP for short) of ordinary
individuals. Rhine and his associates devised tests with simple apparatus to validate
telepathy, clairvoyance, precognition and even psychokinesis (influencing the
movements of objects by will-power). Rhine's great contribution was to combine
good experimental method with statistical evaluation. In this way he built up
scientifically acceptable evidence for extrasensory perception which had a strong
bearing also on the whole question of the nature and faculties of man and his
responsibilities in the world.

The ESP experiments were basically simple card-guessing tests, using the special pack
designed by psychologist Dr. Zener. Zener Cards use five simple diagramsCircle,
Rectangle, Cross, Wavy Lines, and Star, and there are twenty-five cards to the pack,
i.e. five of each symbol. Psychokinetic experiments (PK) began with simple attempts

to influence the fall of dice.

In his own books Extra-Sensory Perception (1934), New Frontiers of the Mind (1938)
and The Reach of the Mind (1947) Dr. Rhine gives the background of these researches
and acknowledges earlier work in the field. Amongst other important researchers one
should stress S. G. Soal, K. M. Goldney, Whateley Carington, and G. N. M. Tyrrell.
Tyrrell's excellent book Science and Psychical Phenomena, issued in one volume with
his other classic work Apparitions in 1961 (University Books Inc.) gives a full
description of the work of Rhine and other investigators.

It would be a great mistake to suppose that Dr. Rhine was only concerned with
laboratory work - card-guessing, dice-throwing, etc. - far removed from the
circumstances of everyday life. These experiments were designed to validate ESP
under the stern scrutiny of modern science. Dr. Rhine also believed that
Parapsychology would touch upon the great issues of religion, and specifically stated
that the survival question must be kept open for investigation by scientific method. In
this way modern man could replace belief by knowledge.

The word "Parapsychology" also became indissolubly linked with work of one other
individual-Mrs. Eileen J. Garrett.

In 1933 Mrs. Garrett also contacted Professor William McDougall during a visit to
Duke University, and at his suggestion cooperated with Dr. Rhine in the
parapsychology experiments. Strangely enough her own exceptional extrasensory
powers did not show to best advantage in the routine card tests at Duke, although
from time to time high scores had been obtained from individuals with mediumistic
abilities. One of the fascinating results of this paradox was that Mrs. Garrett was
stimulated to investigate in further detail the mechanics of her own special sensitivity.
In her book Adventures in the Supernormal (Helix Press) Mrs. Garrett tells the story of
her attempts to come to terms with her own strange mediumistic powers. This
extraordinarily important book is one of the few firsthand subjective accounts we
have of the development of mediumship against a maturing intellectual awareness of
the objective problems. For many years Mrs. Garrett generously put her unique gifts
at the disposal of psychical researchers and parapsychologists in Great Britain,
Europe and America, cooperating with an intelligence and understanding that
disarmed the usual skepticism and suspicion of so many investigators.

Mrs. Garrett is founder President of the Parapsychology Foundation, New York,
established in 1951 as a non-profit organization "to support impartial inquiry into the
total nature and working of the human mind, and to make available the results of
such inquiry." In 1953 the Foundation organized the First International Conference of
Parapsychological Studies, held at the University of Utrecht, Holland. Since then it has
encouraged and supported a vast programme of worldwide studies and reports
dealing with all aspects of Parapsychology. It has many publications, ranging from
high standard semi-Popular journals to specialized Parapsychological Monographs
with contributions from leading researchers and scientists. The six large volumes of
the International journal of Parapsychology issued from 1959 onwards contain an
amazing collection of valuable papers, with multi-lingual summaries. The area
covered by the Foundation's interests includes laboratory experiments in
extrasensory perception (telepathy, clairvoyance, precognition, PK) as well as reports
on spontaneous phenomena like poltergeist, unorthodox healing, etc., covering the

whole field of psychical research and theory with broader terms of reference. In
fourteen years, the studies assisted or reported upon by the Foundation have bridged
the gap between psychical research and the general world of science. These studies
range from reappraisal of early psychical cases to modern anthropological,
ethnological and scientific researches. Since the early days of psychical research,
newer branches of the paranormal have been investigated. For example, Psychedelics.
This is the field of hallucinogenic drugs and the experiences which they release; these
have some bearing on the transcendental experiences of mystics and perhaps contain
clues to the nature of reality itself. Amongst earlier subjects that have now been
revived for scholarly and scientific evaluation are Astral Projection, Reincarnation, and
Dermo-Optic Perception (first studied intensively by Jules Romains and reported in
his book Eyeless Sight, London, 1924).

Although French names played an important role in Dr. Fodor's Encyclopaedia, much
research in the thirty years following was considerably set back by the last war.
Perhaps the most important developments in France relate to the work of the late
Rene Warcollier, President of the Institut Metapsychique since 1951, especially his
later investigations into Telepathy. In Germany, psychical research was thoroughly
disrupted by the Nazi blight, but in recent years some very interesting work has been
done by the Institute for Border Areas, in Freiburg, under Professor Hans Bender.

Undoubtedly the most remarkable European development, however, is the rebirth of
interest in psychic science in the Soviet Union, especially associated with the name of
Vasiliev, and also in Communist Czechoslovakia with the work of Ryzl.

Clearly the American work in Parapsychology connected with the names of Rhine and
Garrett looms as the major achievement of the thirty years since this Encyclopaedia. I
should add that I am only able to follow American events from abroad, but learn that
very recently, particularly since Professor Gardner Murphy became President of the
American Society for Psychical Research, a great deal of new research and study has
begun, much of this noted so far only in the interim reports. The important names
are: Gardner Murphy, Director of Research, Menninger Foundation, Topeka, Kansas,
directing work in Creativity & ESP; Dr. Ian Stevenson, Head of the Department of
Neurology and Psychiatry at the University of Virginia Medical School, who has done
important original research in Reincarnation, and Dr. Karlis Osis, Director of Research
for the A.S.P.R. Beyond these remarks, I recommend the interested student to apply
to the A.S.P.R. and its library at 880 Fifth Avenue, New York.

It must have been very satisfying for enthusiasts like Dr. Fodor to witness such a rapid
and unparalleled development of fields which thirty years earlier needed intensive
journalism and pioneer experiment to justify as proper subjects for study. Dr. Fodor
wrote for the International journal of Parapsychology and other Foundation
publications.

The Foundation is now in constant touch with over fifty parapsychological
associations or publications in some seventeen different countries. Through the
International journal of Parapsychology, a Newsletter and International Conferences,
there is a regular flow of communication and information on all aspects of
parapsychology. In this way all reputable researchers are kept in touch with current
work and the scientific world as a whole is informed on a responsible level. With the
announcement of a 1965 International Conference on Religion and Parapsychology
the wheel has turned full circle to the origins of modern interest in the paranormal.

There is a tendency in modern life to over-emphasize research and study, in contrast
to earlier attempts to depreciate it. Vast research projects have been built up in
Universities and Foundations, and archives are overflowing with data that will need
computer analysis to sift and classify. It started with anthropology and folklore and it
has now reached parapsychology, but in every other field of knowledge more and
more information is accumulating-faster than it can be studied or applied. Students
can now spend a whole lifetime at college, and everyone is looking over everybody
else's shoulders. I cannot help recalling a song popularized by the great comedian
Zero Mostel in 1947, with a chorus about "Who's gonna investigate the man who
investigates the man who investigates me?"
If there is a single coherent message from the whole of parapsychological studies it is
that they must be part of everyday life, of a new religious awareness as exact as
science.

After a certain amount of research and study it is only reasonable to expect that we
can drop a superior position as privileged observers of life, and get in the game.
Otherwise we shall spend a lifetime rehearsing for a life which we have no time to
live.

Parapsychology must now be related to the totality of meaning in the universe and in
the individual life experience. If we can learn to combine the fine judgement and
discrimination of science with the deep inspired intuition of religion we shall not
have lived in vain.

London, England LESLIE SHEPARD
February 1966

Grateful thanks are due to Mr. Maurice Barbanell and the staff of "Psychic News,"
London, for their generous help in providing research material during the
compilation of this Foreword.

NOTES

A great many corrections have now been made in the Encyclopaedia itself. In
addition,

I have listed below some of the personalities Spiritualists feel should have been
included

when this book was first issued, and have added some supplementary notes of my
own.

COATES, JAMES
Pioneer writer on Spiritualism and Spirit Photography, Light and Two Worlds journals.
Author of many books, including Photographing the Invisible; Is Modern Spiritualism
Based on Fact or Fancy?

EMANATIONS (see page 127). Re. Dr. Charles Russ, see article "An
Instrument which is set in Motion by Vision by Dr. C. Russ, The Lancet, July 30, 1921,
pp. 222-4.

"EYELESS SIGHT" A Study of Extra-Retinal Vision and the Paroptic Sense,
(published 1924), an English translation of Vision Extra-Retinienne by Jules Romains
(Louis Farigoule), important French author and dramatist. This was the first major
work devoted to the phenomenon of what is now called "Dermo-Optic Perception"
(DOP). The researches of M. Romains met great opposition and he let the matter
drop, but the subject was recently revived by Russian and American experimenters
with promising results. (See Encyclopaedia entries: CLAIRVOYANCE PP. 45-9 &
TRANSPOSITION OF SENSES p. 395).

FITZSIMONS, F. W. F.Z.S., F.R.M.S. Curator of Natal Society's Museum,
Pietermermaritzburg, Natal, South Africa, expert on snakes, wrote books on the
subject. Prominent South African scientist and Spiritualist. Visited WILLIAM HOPE, and
sat with Mrs. WRIEDT in London in 1920. Author of Opening the Psychic Door
(London 1933).

HOLMS, A. CAMPBELL Born Scotland Naval Architect and Psychical Investigator.
Author of Practical Shipbuilding; The Facts of Psychic Science and Philosophy
(important early collation published 1925, cited by Dr. Fodor).

HOPE, WILLIAM (see page 175). It is incorrect to state that the packet containing the
plates "was lying about for four weeks in the offices of the S.P.R."

MCINDOE, JOHN B. An important and active Spiritualist in Scotland and England. Past
President of National Spiritualists Union; Trustee and Advisory Committee Member of
Edinburgh Psychic College & Library. A great authority on spirit photography.
Reported on controversial mediumship of Mrs. HELEN DUNCAN (See p. 111),
mentioned elsewhere pages 45 & 93

MYERS, JOHN Versatile personality. Leading British medium, psychic photographer,
healer and artist. For biography see: Maurice Barbanell He Walks in Two Worlds
(London 1964).

OATEN, ERNEST W. A leading Spiritualist of the period. President of the Spiritualists
National Union for five years, and of the International Spiritualist Federation
(Federation Spirite Internationale) for six years. Edited Two Worlds 1919-36. Studied
every phase of psychical phenomena. Did valuable work as Chairman of
Parliamentary Committee of S.N.U. in pressing for reform of the law relating to
mediumship (see FORTUNE TELLING ACT, P. 143).

PERRIMAN, MRS. F. E. Voice medium tested by Dr. Fodor, who was not favorably
impressed at the time. Her seance at Victoria Hall, London, is described in Fodor's
book The Haunted Mind (pp. 247-251); see also report in Psychic News 4/5/1936.
PSYCHIC MUSEUM Founded by Sir Arthur Conan Doyle (entry p. 312 & FRIENDSHIP
CENTRE P. 150) Unfortunately this Museum was dispersed at a later date and some of
the collection appears to have been destroyed. Some archives of British College of
Psychic Science were also dispersed, but items from International Institute for
Psychical Research (of which Dr. Fodor was Research Officer) were absorbed by the
Society for Psychical Research. Harry Price archives are still kept at London University.

SEEKERS, THE (p. 341). Although entry stated "There is no charge", many patients

paid for treatment, and there were severe criticisms in the Spiritualist press following
the organization's failure to keep proper records or statistics. In some instances,
healing prayers were said for patients who had already died.
STEAD, ESTELLE (mentioned p. 35 & 187). The Stead Bureau closed 1936.

STOBART, MRS. Chairman and Leader of Spiritualist Community, London

ST. CLAIR (concerned with religious and educational aspects of Spiritualism). Life
Patron of British College of Psychic Science. Active lecturer and campaigner for
alliance between Spiritualism and Christianity.

TAYLOR, JOHN British medium who demonstrated levitation in good light.

TWEEDALE, REV. CHARLES L, F.R.A.S. Famous Spiritualist writer. Vicar of Weston after
1901, studied natural sciences, inventor, wrote books on astronomical matters,
discovered a comet. Author of Man's Survival After Death (1909), translated into
Italian, Norwegian, Dutch, Greek, Swedish and other languages; News from the Next
World (1940); The Vindication of William Hope (rebutting criticisms of Hope and
Spirit Photography). Died 29/6/1944.

TYRRELL, TOM Important British clairvoyant from Lancashire; usually gave names and
addresses of spirits.

Although many Journals listed in the Encyclopaedia are defunct, the following
are still published:

LIGHT British journal, published quarterly by the College of Psychic Science Ltd., 16
Queensberry Place, London, S.W. 7.

PSYCHIC NEWS British newspaper, published weekly: 23 Great Queen Street, London,
W.C. 2.

TWO WORLDS British journal, published monthly: 23 Great Queen Street, London,
W.C. 2.

SOCIETY FOR PSYCHICAL RESEARCH The Society has now moved to a new address:
49 Marloes Road, Kensington, London, W8 6LA. Tel. 0171-937-8984


OBITUARY
The list below covers a number of persons who have died since publication of the
Encyclopaedia:

BOND (Frederick Bligh) d. 8/3/1945
BOZZANO (Ernesto) d. 1945
BROWN (Dr. William) d. 17/5/1952
CARINGTON (Whately) d. 2/3/1947
CARRINGTON (Dr. Hereward) d. 26/12/1959
CRANDON (Dr. Le Roi Goddard) d. 1939
CRANDON (Mrs. Mina Stinson-" Margery") d. 1/11/1941
DAWSON-SCOTT (Mrs. Catharine Amy) d. 4/11/1934
DE BRATH (Stanley) d. 20/12/1937
DE CRESPIGNY (Mrs. Rose Champion) d. 10/2/1933
DE VESME (Count Caesar Baudi) d. 18/7/1938
DRIESCH (Hans) d. 16/4/1941
EVERITT (Mrs. Florence) d. 1940
FEILDING (The Hon. Everard) d. 8/2/1936
FINDLAY (J. Arthur) d. 24/7/1964
HAMILTON (Dr. T. Glendinning) d. 7/4/1935
LODGE (Sir Oliver Joseph) d. 22/8/1940
MAETERLINCK (Maurice) d. 6/5/1949
McDOUGALL (Professor William) d. 28/11/1938
MURRAY (Professor Gilbert) d. 20/5/1957
NEUMANN (Therese) d. 18/9/1961
NIELSEN (Einar) d. 26/2/1965
OSTY (Eugene) d. 20/8/1958
PRINCE (Dr. Walter Franklin) d. 7/8/1934
RICHET (Professor Charles) d. 3/12/1935

SHIRLEY (The Hon. Ralph) d. 29/12/1947
SILBERT (Frau Maria) d. September 1936
SOULE (Mrs. Minnie-"Mrs. Chenoweth") d. 1937
SWAFFER (Hannen) d. 16/1/1962
THOMAS (Rev. Drayton) d. 14/7/1953
TISCHNER (Dr. Rudolph) d. 24/4/1961
TWEEDALE (Violet Chambers) d. 10/12/1936
WARCOLLIER (Rene) d. 23/5/1962
YEATS (W. B.) d. 28/1/1939

The following important books on Psychical Research, currently available from
University Books Inc., New York, U.S.A. are valuable for supplementary study:

FEILDING (Everard): Sittings with Eusapia Palladino & Other Studies
FLOURNOY (Theodore): From India to the Planet Mars
FODOR (Nandor): The Haunted Mind
JAMES (William) edited Gardner Murphy & Robert O. Ballou: William James on
Psychical Research

MYERS (F. W. H.): Human Personality and its Survival of Bodily Death
OSBORN (Arthur W.): The Future Is Now
PODMORE (Frank): Mediums of the 19th century
PRINCE (Walter Franklin): Noted Witnesses for Psychic Occurrences The Case of
Patience Worth
SIDGWICK (E. M.)/GURNEY, MYERS PODMORE: Phantasms of the Living
SMITH (Susy): The Mediumship of Mrs. Leonard
TYRRELL (G. N. M.): Science and Psychical Phenomena, and Apparitions (in one
volume)

SELECTED BIBLIOGRAPHY OF WORKS BY DR. NANDOR FODOR

Encyclopaedia of Psychic Science (1934)
These Mysterious People (1934)
The Lajos Pap Experiments (1936)
The Search for the Beloved (1949)
Freud: Dictionary of Psychoanalysis (with Frank Gaynor) (1950)
Haunted People (with Hereward Carrington, 1951; British edition: Story of the
Poltergeist Down the Ages, 1953)
New Approaches to Dream Interpretation (1951)
Freud and the Poltergeist (article in Psychoanalysis, Journal of Psychoanalytic
Psychology, vol. 4, No. 2, Winter 1955-56)
On the Trail of the Poltergeist (1958)
The Haunted Mind (1959)
Sandor Ferenczi's Psychic Adventures (article in International journal of
Parapsychology, vol. 3, No. 3, 1961
Mind Over Space (1962)


PREFACE

An encyclopaedia of Psychic Science! - I had not thought that such a preparation was
possible, nor would it have been possible without a combination of great energy with
considerable knowledge such as is possessed by the Hungarian Dr. Nandor Fodor. He
has gone through the records of a century in the most industrious manner, and has
succeeded in making a very readable book out of the material. Wherever an
investigator has indicated doubts about a phenomenon those doubts are indicated
by the compiler; and though his scepticism does not come quite up to S.P.R. standard
it may be said that he has not excluded hostile opinion, and on the whole has
surveyed the whole subject with fairness and ability. To anyone entering anew upon
the enquiry the present work will be of special assistance. There is much that will
explain the repulsion felt by orthodox scientific people, and some that will be
regarded as incredible. I do not suppose that Dr. Nandor Fodor's judgment as to
what he should include is infallible, but it may be claimed that he has exercised a
sound judgment in a difficult task.

The opposition of scientific workers in the past when really good material was
available is regrettable, but the time is coming when they can no longer plead that
things even violently incredible do not occur. Soon it will be impossible for them to
shut their eyes to a whole department of knowledge, to ignore it, and leave it to a
few pertinacious explorers. It is remarkable that these still persist in their assertions
and uphold what they conceive to be true, in spite of the ridicule and determined
opposition of the majority of those who claim to be the unprejudiced upholders of
natural knowledge. I realise the cause of this hostile prejudice, and cannot help
sympathising to some extent. They have their authentic method of procedure and are
fully occupied with orthodox science, and yet are asked to step outside their well-
explored territory, whose problems they well know how to tackle and where their
victories have been won, and enter an unfamiliar and apparently grotesque jungle,

which has hitherto been abandoned to the vagaries of superstition. They see
themselves introduced to people in an abnormal state, asked to take note of their
utterances, to pay critical attention to phenomena which may or may not be
simulated, and to make sure of the facts; in the expectation that thereby they will be
led to a deeper understanding of the mental aspect of the universe and into regions
which cannot be explored by the present methods of science.

Yet when we consider our own composite nature we ought not to be surprised or
incredulous at asserted occurrences that testify to an existence beyond and apart
from the obvious bodily organs with which we are provided. The facts only seem
incredible if we limit our attention to the obvious features of mundane life. If we
really believe that we have a psychic existence more real and permanent than
anything connected with this normal and transitory body, we shall not be incredulous
about evidence for supernormal facts, nor rebellious at the novel methods found
appropriate for dealing with them.

This book contains a fair sample of the kind of material which will be encountered by
a student who decides to enter on this quest. Some have already done so, and have
suffered loss of reputation accordingly; but few have regretted the attempt, for their
view of existence is thereby enlarged far beyond the material scheme, and the

successful explorers become aware of a reality in accordance with their instincts, so
that they gradually grow a conviction of the reality of a spiritual world, which
confirms and strengthens their religious faith.

4th October, 1933 OLIVER LODGE


INTRODUCTION
PSYCHIC science embraces both psychical research and spiritualism. The facts
championed by the spiritualists differ but in their interpretation from those we meet
with in psychical research. Basically they are the same, though in spiritualistic
experience they steep deeper into the marvellous. To the facts of psychical research,
by the exercise of great care, I added, from books and periodicals, many Strange
accounts which seem to rest on good authority though, from the experimental,
viewpoint, wanting in evidential value. For only by so doing could I hope to
illuminate the full domain of this coming science.

Of occultism, theosophy and mysticism I steered clear. The issues of psychical
research and spiritualism are purely empirical and merge into orthodox science. The
inquirer needs no initiation, no preparation, no mystic disposition, no special
faculties. The claims withstand the same deliberate, dispassionate and exact inquiry
which built up our knowledge of the visible world. This will be amply borne out by
the records associated with many brilliant names. The captions given to these
scientists, I am confident, could have been considerably increased in number. Of the
lesser lights I might have also given personal treatment to many more, but this is not
an Encyclopaedia of a movement but of a new science and I drew the line where
public records would arouse the layman's interest.

First attempts in the encyclopaedic line are usually fraught with enormous difficulties.
I should have been assisted by an editorial committee to make this work perfect.
Future editions may take care of deficiencies. In the meantime, I trust, it will be
judged by its merits, by what it contains and not by what it does not.

I wish to acknowledge a great debt of obligation to Mr. Stanley de Brath for reading
the entire MS. and making notes and suggestions for its improvement. I am similarly
indebted to Count Cesar Baudi de Vesme, of Paris, for a last minute reading of the

French and Italian items. My thanks are due to the Council of the S.P.R., for their kind
permission to quote from the Proceedings and the Journal and for the loan of some
photographs, to the Institut Metapsychique Internationale, to the National Laboratory
of Psychical Research, to the British College of Psychic Science, to the London
Spiritualist Alliance, to Dr. Hereward Carrington of New York, to Dr. L. R. G. Crandon
of Boston, and Dr. Glen Hamilton of Winnipeg, for courteously providing the
illustrations of the book, and finally to Mr. Y. Leutscher of Haren, Holland, for his data
on Nostradame.

DR. NANDOR FODOR

CONTENTS
A.S.P.R.
Academia de Estudo Psychicos Cesar Lombroso
Adare, Lord
Additor
Adept
Age of Progress, The
Aksakof, Alexander N.
Alleyne, John
American Institute for Scientific Research
American Psychical Society
American Psychical Institute and Laboratory
American Society for Psychical Research
Amherst Mystery, The Great
Andrade, Mme.
Andrews, Mrs. Mary
Angels of Mons
Animal Magnetism, See Mesmerism
Animals
Animism
Annales des Sciences Psychiques
Annali dello Spiritismo
Anthropoflux, See Emanations
Apostolic Circle
Apparitions
Apports
Ariola, Pepito
Asports

Association of Progressive Spiritualists of Great Britain
Astral Body
Astral World
Astronomical Communications
Aubert, George
Aura
Automatism
Automatic Writing
Automatic Drawing and Painting
Automatic Speaking
Autoscope
Autoscopy
Bailey, Charles
Balfour, The Earl of
Bangs Sisters
Baraduc, Hyppolite
Banner of Light
Barker, Elsa
Barkel, Mrs. Kathleen
Barrett, Sir William Fletcher

Bastian, Harry
Beale, Dr.
Bealings Bells
Beattie, John
Benedict, Mrs.
Beraud, Marthe
Berry, Catherine
Besinnet, Ada M.
Besterman, Theodore
Beyond
Bianchi, Dr. P. Benigno
Billot, Dr. G.
Bilocation
Biological Phenomena
Biological Review, The
Biometer of Baraduc
Bird, J. Malcolm
Blake, Mrs. Elizabeth
Blatter aus Prevorst
Blavatsky, Mme. Helene Petrova
Boiracl Emil
Bond, Frederick Bligh
Book Tests
Borderland
Borderland Library, The W. T. Stead
Boston Society for Psychic Research
Bottazzi, Philippe
Bournsnell, Richard
Bozzano, Ernesto
Bradley, H. Dennis
Brath, Stanley de

Bray, Charles
Breathing
Brewster, Sir David
British College of Psychic Science
British Journal of Psychical Research
British National Association of Spiritualists
British Spiritualists' Lyceum Union
British Spiritual Telegraph
Brittain, Mrs. Annie
Britten, Mrs. Emma Hardinge
Britten Memorial Institute and Library
Brofferio, Prof. Angelo
Brown, Dr. William
Browning, Robert
Buchanan, Prof. J. Rhodes
Buguet, E.
Bull, Dr. Titus
Cabinet
Cahagnet, Alphonse
Camp Meetings

Cantilever
Carancini, Francesco
Carrington, Dr. Hereward
Cartheuser, William
Castelwitch, Countess
Catalepsy
Census of Hallucination
Centurione Scotto, Marquis Carlo
Chambers, Dr. Robert
Charing Cross Spiritual Circle
Chase, Warren
Chemical Phenomena
Chiaia, Dr. Ercole
Childs, Edward
Christian Spiritualists
Christian Spiritualist, The
Clairaudience
Clairvoyance
Cocklane Ghost
Coincidence
Colburn, Nettie
Colman, Arthur
Colley, Thomas
Conklin, J. B.
Communication
Communigraph
Community of Sensations
Compacts of Death, See Apparitions
Compton, Elizabeth J.
Conant, Mrs. J. H.
Consciousness

Control
Cook, Miss Florence
Cook, Miss Katie
Cooper, Mrs. Blanche
Cooper, Margaret
Coover, John Edgar
Copyright
Corrales, Ophelia. .
Cosmic Consciousness
Cosmic Picture Gallery
Cottin, Angelique
Cox, E. W.
Craddock, Frederick Foster
Crandon, Mrs, Margery
Crawford, Dr. W. J.
Crespigny, Mrs. Philip Champion de
Crewe Circle
Cristo d'Angelo
Crookes, Sir William
Crosland, Mrs. Newton

Cross-Correspondence
Cross-Reference
Cryptesthesia
Cryptomnesia
Crystal Gazing
Cure d'Ars
Cummins, Miss Geraldine
Curran, Mrs. John H.
Davenport Brothers
Davey, S. T., See Eglinton
Davies, Mrs. Russel, See Bessie Williams
Davis, Andrew Jackson
Dawson-Scott, Mrs. Catharine Amy
Deane, Mrs. Ada Emma
Death
D'Esperance, Mme. Elisabeth
Deceiving Spirits, See Communications
Dee, Dr. John
Delanne, Gabriel
Deleuze, Jean Philippe Francois
Delphi
Delphic Circle
Dematerialisation
Demon of Socrates, See Guiding Spirits
Denis, Leon
Denton, William
Dermography
Desmond, Shaw
Diagnosis, Psychic, See Healing and Clairvoyance,
Diakka
Dialectical Society

Dickens
Didier Brothers
Dingwall, Dr. Eric John
Direct Drawing and Painting
Direct Voice
Direct Writing
Divination
Divining Rod
Doctor
Doten, Miss Lizzie
Double
Dowden, Mrs. Hester
Dowsing, See Divining Rod
Doyle, Sir Arthur Conan
Dream Body
Dreaming True
Dreams
Driesch, Prof. Hans
Drummer of Tedworth
Duguid, David

Duncan, Mrs. Helen Victoria
Dunraven, The Earl of, See Adare
Du Potet, Baron Jules Denis
Du Prel, Baron Carl
Dynamistograph
Earthquakes
Ecstasy
Ectenic Force
Ectoplasm
Eddy Brothers
Edinburgh Psychic College and Library
Edmonds, John Worth
Eglinton, William
Elberfeld Horses
Eldred, Charles
Electric Phenomena
Elliotson, Dr. John
Elongation
Emanations
Emma
Englebrecht, John
Epworth Phenomena
Ermacora, Dr. Giovanni Battista
Erto, Pasquale
Etheric Double, See Double
Eva C.
Evans, Fred P.
Evans, W. H.
Everitt, Mrs. Thomas
Evidence
Evil Spirits

Exteriorisation of Motricity
Exteriorisation of Sensitivity
Extra
Fairchild, Mrs.
Fairies
Fairlamb, Miss Annie, See Mrs. Mellon
Faith Healing, See Healing
Fakirs
Falcomer, Prof. Marco Tullio
Fancher, Mollie
Faraday, Michael
Faunus Message, See Lodge
Fay, Mrs. Annie Eva
Fay, Mrs. H. B.
Feda
Ferguson, The Rev. Jesse Babcock
Figuier, Louis
Findlay, J. Arthur
Fire Immunity
Firman, Mr. and Mrs. A. H.

Fish, Mrs. Leah
Flammarion, Camille
Fletcher, John William
Flournoy, Prof. Theodor
Fluid Motor
Forthuny, Pascal
Fortune Telling Act
Fontenay, Guillaume de
Foster, Charles H.
Fourth Dimension
Fowler, Edward P.
Fowler, Lottie
Fox, George
Fox Sisters
Fraser-Harris, Prof. David
Fraud
French, Mrs. E. J.
French, Mrs. Emily S.
Friendship Centre, The
Fronczek, Janusz
Fukurai, Dr. T.
Funk, Dr. Isaac Kauffmann
Future, Foretelling of, See Prediction, Premonition, Prevision, ,
Garrett, Mrs. Eileen
Gasparin, Count Agenor deI
Gazzera, Linda
Geley, Dr. Gustave
Genius
Ghost
Gibier, Dr. Paul
Gladstone, W. E.

Glanville, Rev. Joseph
Glastonbury Scripts
Glottologues
Glossolalia
Goethe's Psychic Experiences
Goligher Circle
Gordon Davis Case, See Blanche Cooper
Gordon, Henry
Greater World, The
Gow, David
Greatrakes, Valentine
Greeley, Horace
Group-Soul
Guide
Guiding Spirits
Grunewald, Fritz
Gruber, Prof. Karl
Guldenstubbe, Baron L. de
Guppy, Mrs. Samuel .
Guppy, Mrs. Samuel .

Gurney, Edmund
Guzyk, Jan
Hafed, See Duguid
Haines, Frederick H
Hallucination
Hamilton, Dr. Glen
Harbinger of Light, The
Hardinge, Miss Emma, See Britten
Hardy, Mrs. Mary
Hare, Prof. Robert
Harmonial Society
Harris, Mrs. Susannah
Harris, The Rev. Thomas Lake
Hartmann, Dr. Edward von
Hauffe, Frau Frederica
Haunting
Haxby
Hayden, Mrs. W. R.
Healing, Psychic
Hellenbach, Baron Lazarus de Paczolay
Henslow, Prof. George
Herne, Frank
Hindu Spiritual Magazine, The
Hodgson, Dr. Richard
Holland, Mrs.
Hollis, Mrs. Mary J.
Holmes, Mr. and Mrs. Nelson
Holt, Henry
Home, Daniel Dunglas
Hope, William
Hopedale Community

Hooper, T. D'Aute
Houdini, See Magicians
Houghton, Mrs. Georgina
Howitt, William
Hudson, Frederick A.
Hudson, Thomson Jay
Hugo, Victor
Human Nature
Husk, Cecil
Hydesville
Hyperaesthesia
Hypnotism
Hyslop, Prof. James Hervey
Identity
Ideomorphs, See Plastics
Ideoplasm
Ignath, Mrs. Lujza Linczegh
Ignis Fatuus
Illusion
Immunity to Fire, See Fire Immunity

Immortality
Immortality and Survival
Imperator
Impersonation, See Personation
Imprints, Psychic, See Plastics
Incombustibility, See Fire Immunity
Independent Associated Spiritualists, Inc.
Independent Spiritualist Association
Independent Spiritualist Churches of America
Independent writing, drawing, painting and Voice, See Direct-
Indridason, Indride
Influence
Ingeborg, Mrs.
Inner Voice
Inspiration
Inspirational Speakers
Institut General Psychologique
Institut Metapsychique International
International Congress of Psychical Research
International Psychic Gazette
International Spiritualist Federation, The
International Spiritualist Congress
Interpenetration of Matter, See Matter
International Institut of Metapsychical Research, See Institut
Intuition
Irving, Rev. Edward
Jacob, Auguste Henry
James, T. P.
James, Prof. William
Jeanne D'Arc
Jobson, Mary

Johnson, Mrs. Roberts
Joire, Dr. Paul
Jonson, J. B.
Journal du Magnetisme et du Psychisme Experimental
Journal of Man
Journal of the A.S.P.R.
Journal of the S.P.R.
Judd, Pearl
Julia's Bureau
Jung, Johann Heinrich
Ka
Kahn, Ludwig
Kaiser, A. W.
Kant, Immanuel
Kane, Dr. Elisha Kent
Kardec, Allan
Keeler, Pierre L. A.
Keeler, W. M.
Kelly, Edward, See Dr. Dee
Kerner, Dr. Justinus

Kilner, Dr. Walter J., See Aura
King, john
King, Katie
King, Robert
Kluski, Franek
Knot Tying Experiments, See Matter
Koons, Jonathan
Lang, Andrew
Leaf I Horace
Lees, Robert James
Leonard, Mrs. Gladys Osborne
Levitation
Lifting Game, See Breathing
Light
Light, Psychic, See Luminous Phenomena
Light, weekly
Lily Dale
Lincoln, Abraham
Lindsay, The Master of
Link, The
Linton, Charles
Livingston, Mrs. Marjorie
Lodge, Sir Oliver
Lombroso, Cesar
London DialecticalSociety, See Dialectical
London Spiritual Alliance
Lord, Miss jenny
Lord, Mrs. Maud
Lourdes
Luce e Ombra.
Lucidity

Luminous Phenomena
Lycanthropy
Lyceum Banner, The
Lying Spirits, See Communications
Lynn, T.
Lytton, Bulwer
Macterlinck, Maurice
Magicians
Maginot, Adele
Magnetic Phenomena
Magnetometer
Magus
Maison des Spirites
Mansfield, J. V.
Mapes, Prof. James J.
Margery, See Crandon
Marryat, Florence
Marshall, Mrs. Mary
Marylebone Spiritualist Association, Ltd.
Maskelyne, J. N., See Magicians

Massey, Gerald
Materialisation
Matter Passing Through Matter
Maxwell, Dr. Joseph
Maynard, Mrs.
McDougall, Prof. William
McKenzie, James Hewat
Medium
Medium and Daybreak, The
Mellon, Mrs. J. B.
Melzer, Heinrich
Mental Body Travelling, See Clairvoyance
Mental Healing, See Mind Cure
Mental Phenomena of Spiritualism, See Spiritualism
Mentor
Mesmerism
Messages from Spirits, See Communications
Metagnomy
Metapsychic Institute, See Institut
Metapsychics
Metagraphology
Methetherial
Meyer, Jean
Miller, C. V.
Millesimo Castle
Mind Cure
Mind Reading, See Telepathy
Mirabelli, Carlo
Miracles
Mompesson, John, See Drummer of Tedworth
Monck, Rev. Francis Ward

Monition
Monitions of Approach
Morgan, Prof. Augustus de
Morse, J. J.
Morselli, Enrico
Morris, Mrs. L. A. Meurig
Morris Pratt Institute
Moses, William Stainton
Motor Automatism, See Automatism
Motricity exteriorised, See Exteriorisation
Moulds, Psychic, See Plastics
Mountain Cove Settlement, See Apostolic Circle
Movement
Moyes, Winifred
Muller, Fraulein Auguste
Mullins, J., See Divining Rod
Multiple Personality, See Personality
Mumler, William H.
Mummifying Mediums, See Emanations
Munnings, F. T.

Murphy-Lydy, Mrs.
Murphy, Dr. Gardner
Murray, Prof. Gilbert
Muscle Reading
Music
Myers, Frederick William Henry
Myers, John
Mysticism National Coloured Spiritualist Association of the U.S.
National Laboratory of Psychical Research
National Psychological Institute, Inc.
National Spiritualist Association of the U.S.
National Spiritualist, The
Nature Language, See Xenoglossis
Neumann, Therese
Neurypnology
New Motor, See J. M. Spear
New Thought Movement, See Mind Cure
Newbold, Prof. William Romaine
Newbrough, Dr. John Ballou
Newspaper Tests
Newton, Dr. J. R.
New York Circle
Nichols, Miss Agnes, See Mrs. Guppy II.
Nictalopes
Nielsen, Einar
Nielsson, Prof. Harald
Nostradame, Michael de
Objective Phenomena
Obsession
Occult Review, The
Occultism

Ochorowicz, Dr. Julien
Od, Odic F Force, Odyle
Oesterreich, Dr. Konstantine
Olcott, Col. Henry Steel
Oliphant, Laurence, See T. L. Harris
Ossowiecki, Stephan
Osty, Dr. Eugen
Ouija Board
Owen, the Rev. George Vale
Owen, Robert
Owen, Robert Dale
Paladino, Eusapia
Pansini Brothers
Pantomnesia
Pap, Lajos
Paraffin Casts, See Plastics
Parapsychic Phenomena
Parkes, F. M.
Paton, Mrs.
Patterson, Mrs. S.E.

Pelham, George
Pentecost
Pepper, Mrs. May
Perfumes
Perispirit
Periodicalson Spiritualism, See Spiritualism
Personality
Personation
Perty, Dr. Maximilian
Peters, Alfred Vout
Phelps, The Rev. Dr. Eliakim
PhenomenaofSpiritualism,See Spiritualism
Philosophus
Phinuit
Phoenix, William
Physical Phenomena, See Spiritualism
Phone-Voyance
Pierart, A. T.
Pioneer of Progress, The
Piper, Mrs. Leonore E.
Plaat, Frau Lotte
Planchette
Planetary Travels
Plastics
Pneumatographers hers
Podmore, Frank
Polyglot Mediumship, See Xenoglossis
Politi, Augustus
Poltergeists
Possession
Powell, Evan

Powell, W. H.
Prana
Prayer
Preceptor
Precognition
Pre-Existence
Prediction
Premonition
Presentiment
Prevision
Price, Harry
Prince, Dr. Walter Franklin
Proceedings
Proceedings of the old A.S.P.R.
Proceedings of the A.S.P.R.
Proceedings of the National Laboratory of Psychical Research
Proceedings of the Psychological Society of Great Britain
Proceedings of the S.P.R.
Progressive Thinker, The
Prophecies

Prophet, The
Prudens
Pruden, Mrs. Laura
Psyche
Psychic
Psychic Evidence Society, The
Psychic Force
Psychic Imprints, See Plastics
Psychic Lights, See Luminous Phenomena
Psychic Moulds, See Plastics
Psychic Museum
Psychic Music, See Music
Psychic News
Psychic Photographs
Psychic Research, monthly
Psychic Research Quarterly
Psychic Science
Psychic Science, quarterly
Psychic Sounds, See Sounds
Psychic Telephone
Psychic Touches, See Touches
Psychical Research
Psychische Studien
Psycho -Therapeutic Society, The
Psychode
Psychograph
Psychography
Psychological Society of Great Britain, See Psychical Research
Psychology
Psychometry
Psychophone

Psychoplasml
Psychorrhagic Diathesis
Quimby, Phineas Parkhurst, See Mind Cure
Radiations of the Human Body, See Emanations
Radio-Activity of the Human Body, See Electric Phenomena
Radiesthesie
Randall, Edward Caleb
Randolph, P. B.
Rapport
Raps
Rasmussen, Mrs. Anna
Rayleigh, Lord
Raymond, See Lodge
Rebus
Rector
Reese, Bert
Reeves
Reflectograph
Regurgitation
Reichenbach Phenomena, See Od and Emanations,

Reincarnation
Religio-Philosophical Journal, The
Rescue Circles
Resurrection
Retrocognition
Reuter, Florizel von
Revivals
Revue des Etudes Psychiques
Revue Metapsychique, La
Revue Scientifique et Moral du Spiritisme, La
Revue Spirite, La
Revue Spiritualiste, La
Rhabdic Force
Rhabdomancy, Rhabdomancists
Ricercia Psichica, La
Richet, Prof. Charles
Richmond, Mrs. Cora L. V.
Richmond, Thomas
Ridley, Miss Hazel
Rita, A.
Rivail, Hyppolite Leon Denizard, See Kardec
Rivista di Studi Psichici
Roberts, Mrs. Etta
Roberts, Mrs. Estelle
Rochas, Lt.-Col. Eugene Auguste Albert D'Aiglun
Rochester Rappings
Rosma, Charles B.
Rothe, Frau Anna
Ruggles, A. D.
Ruskin, John
S.P. R. , See Society for Psychical Research

Sambor
Sandwich, The Earl of
Sanders, The Rev. C. B.
Sanders, Mrs. Celestine G.
Santoliquido, Dr. Rocco
Sardou, Victorien
Sargent, Epes
Sawyer, Mrs. Carrie M.
Schermann, Raphael
Schiller, Prof. Ferdinand Canning Scott
Schneider Brothers
Schrenck-Notzing, Baron A.
Scientific American, The
Scrying
Seance
Second Sight
Secondary Personality, See Personality
Seer, Seeress
Seekers, The
Seer, The

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Nandor Fodor , Encyclopaedia of Psychic Science

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