Spiritualism (movement) in the context of "Mediumship"

Kardecist spiritism, also known as Kardecism or Spiritism, is a reincarnationist and spiritualist doctrine established in France in the mid-19th century by writer and educator Hippolyte Léon Denizard Rivail (known by his pen name Allan Kardec). Kardec considered his doctrine to derive from a Christian perspective. He described a cycle by which a spirit supposedly returns to material existence after the death of the body in which it had dwelled, as well as the evolution it undergoes during this process. Kardecism emerged as a new religious movement in tandem with spiritualism. The notions and practices associated with spiritual communication have been disseminated throughout North America and Europe since the 1850s.

Kardec coined the term spiritism in 1857 and defined it as "the doctrine founded on the existence, manifestations, and teachings of spirits". Kardec claimed that spiritism combines scientific, philosophical, and religious aspects of the tangible universe and what he described as the universe beyond transcendence. After observing table-turning, a kind of seance, he was intrigued that the tables seemed to move despite lacking muscles and that the tables seemed to provide answers without having a brain, the spiritualist claims being "It is not the table that thinks! It is us, the souls of the men who have lived on Earth." Kardec also focused his attention on a variety of other paranormal claims such as "incorporation" and mediumship.

Western esotericism and the arts surveys documented intersections between Western esotericism—notably Hermeticism, Christian Kabbalah, Alchemy, and Astrology—and the visual arts, literature, and the performing arts from the late Middle Ages to the present. Scholarship highlights recurring vectors: Renaissance and early modern image–text programmes (emblems, alchemical series, Kabbalistic diagrams) that formalised "operative images"; encyclopedic displays and diagrams in early modern erudition; nineteenth-century Spirit photography and related "psychic" image technologies; fin de siècle milieux linking occult orders with salon culture; early twentieth-century abstraction tied to Theosophy/Anthroposophy; ritual poetics on stage and in experimental film; and later artist-authored Tarot and neo-alchemical process art.

Aby Warburg's reading of the Palazzo Schifanoia frescoes in Ferrara established a foundational model for interpreting astrological programs in Renaissance art, while Barbara Obrist documented the late-medieval shift toward serial illustration and diagrammatic representation in alchemical manuscripts. Early modern encyclopedic projects—epitomized by Athanasius Kircher—wove hieroglyphs, cosmology, and spectacular display into ambitious image-systems that influenced the period's visual culture. In parallel, historians of science and craft have emphasized how chymistry's "wider worlds" intersected with literature, theatre, and the visual arts. Classic studies have traced how esoteric metaphysics and "spiritual" aesthetics contributed to early abstraction (e.g., Wassily Kandinsky and Hilma af Klint), while recent scholarship reassesses the role of Spiritualism/Spiritism within abstract art and Surrealism's image-making and poetics.

New Age is a range of spiritual or religious practices and beliefs that rapidly grew in Western society during the early 1970s. Its highly eclectic and unsystematic structure makes a precise definition difficult. Although many scholars consider it a religious movement, its adherents typically see it as spiritual or as a unification of mind, body, and spirit, and rarely use the term New Age themselves. Scholars often call it the New Age movement, although others contest this term and suggest it is better seen as a milieu or zeitgeist.

As a form of Western esotericism, the New Age drew heavily upon esoteric traditions such as the occultism of the eighteenth and nineteenth centuries, including the work of Emanuel Swedenborg and Franz Mesmer, as well as Spiritualism, New Thought, and Theosophy. More immediately, it arose from mid-20th-century influences such as the UFO religions of the 1950s, the counterculture of the 1960s, and the Human Potential Movement. Its exact origins remain contested, but it became a major movement in the 1970s, at which time it was centered largely in the United Kingdom. It expanded widely in the 1980s and 1990s, in particular in the United States. By the start of the 21st century, the term New Age was increasingly rejected within this milieu, with some scholars arguing that the New Age phenomenon had ended.

A séance or seance (/ˈseɪ.ɑːns/; French: [seɑ̃s]) is an attempt to communicate with spirits. The word séance comes from the French word for "session", from the Old French seoir, "to sit". In French, the word's meaning is quite general and mundane: one may, for example, speak of "une séance de cinéma" (lit. 'a movie session'). In English, however, the word came to be used specifically for a meeting of people who are gathered to receive messages from ghosts or to listen to a spirit medium discourse with or relay messages from spirits. In modern English usage, participants need not be seated while engaged in a séance.

Fictionalised conversations between the deceased appeared in Dialogues of the Dead by George, First Baron Lyttelton, published in England in 1760. Among the notable spirits quoted in this volume are Peter the Great, Pericles, a "North-American Savage", William Penn, and Christina, Queen of Sweden. The popularity of séances grew dramatically with the founding of the religion of Spiritualism in the mid-nineteenth century. Perhaps the best-known series of séances conducted at that time were those of Mary Todd Lincoln, who, grieving the loss of her son, organized Spiritualist séances in the White House, which were attended by her husband, President Abraham Lincoln, and other prominent members of society. The 1887 Seybert Commission report marred the credibility of Spiritualism at the height of its popularity by publishing exposures of fraud and showmanship among secular séance leaders. Modern séances continue to be a part of the religious services of Spiritualist, Spiritist, and Espiritismo churches today, where a greater emphasis is placed on spiritual values versus showmanship.

The spiritual church movement is an informal name for a group of loosely allied and also independent Spiritualist churches and Spiritualist denominations that have in common that they have been historically based in the African American community.

Many of them owe their origin to the evangelical work of Leafy Anderson, a black religious leader of the early 20th century who was born in Wisconsin and in 1913 founded the Eternal Life Christian Spiritualist Association. In 1920, she relocated to New Orleans, Louisiana, where she demonstrated mediumship by bringing messages from her spirit guide Black Hawk, a historical war leader of the Native American Sauk tribe, who had lived near where she was born.

The Ouija (/ˈwiːdʒə/ WEE-jə, /-dʒi/ -⁠jee), also known as a Ouija board, spirit board, talking board, or witch board, is a flat board marked with the letters of the Latin alphabet, the numbers 0–9, the words "yes", "no", and occasionally "hello" and "goodbye", along with various symbols and graphics. It uses a planchette (a small heart-shaped piece of wood or plastic) as a movable indicator to spell out messages during a séance. Participants place their fingers on the planchette, which is moved about the board to spell words. The name "Ouija" is a trademark of Hasbro (inherited from Parker Brothers), but is often used generically to refer to any talking board.

Spiritualists in the United States believed that the dead were able to contact the living, and reportedly used a talking board very similar to the modern Ouija board at their camps in Ohio during 1886 with the intent of enabling faster communication with spirits. Following its commercial patent by businessman Elijah Bond being passed on 10 February 1891, the Ouija board was regarded as an innocent parlor game unrelated to the occult until American spiritualist Pearl Curran popularized its use as a divining tool during World War I.

Spirit photography (also called ghost photography) is a type of photography whose primary goal is to capture images of ghosts and other spiritual entities, especially in ghost hunting. It dates back to the late 19th century. The end of the American Civil War and the mid-19th Century Spiritualism movement contributed greatly to the popularity of spirit photography. The omnipresence of death in the Victorian period created a desire for evidence of the afterlife, and those who partook in spirit photography oftentimes hoped to receive images that depicted the likeness of a deceased relative or loved one. Photographers such as William Mumler and William Hope ran thriving businesses taking photos of people with their supposed dead relatives. Both were shown to be frauds, but "true believers", such as Sir Arthur Conan Doyle, refused to accept the evidence as proof of a hoax.

As cameras became available to the general public, ghost photographs became common due to natural camera artifacts such as flash reflecting off dust particles, a camera strap or hair close to the lens, lens flare, pareidolia, or in modern times, deceptions using smart phone applications that add ghost images to existing photographs.

Evelyn De Morgan (30 August 1855 – 2 May 1919) was an English painter associated early in her career with the later phase of the Pre-Raphaelite Movement, and working in a range of styles including Aestheticism and Symbolism. Her paintings are figural, foregrounding the female body through the use of spiritual, mythological, and allegorical themes. They rely on a range of metaphors (such as light and darkness, transformation, and bondage) to express what several scholars have identified as spiritualist and feminist content. Her later works also dealt with the themes of war from a pacifist perspective, engaging with conflicts such as the Second Boer War and World War I.