Asuka Hoshino Un Official Fan Site Tribute

Asuka Hoshino : This Is An Un Official Fan Site Tribute
Asuka Hoshino
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Movie Title Year Distributor Notes Rev Formats Asuka Hoshino's Secret Switch 2012 S1 Asuka Hoshino: Slave Lolita 2012 S1 Asuka Hoshino: Surprise Facial Cumshot 2012 S1 Embarrassing in Home Town 2013 S1 Heart Beating Insert 2012 S1 Idol Soap Gal 2013 Kira Kira My Sweet Little Sister: Asuka Hoshino 2012 S1 Nasty F Cup Gal 2013 Kira Kira S1 Debut: Asuka Hoshino 2011 S1 Secret Hentai Sex 2012 S1 SM Play 2013 S1 O Somebody Took My Sister 2013 S1 Uniform Romance: Asuka Hoshino 2012 S1 deliberate impostor", suggesting his apports and all of his feats were the result of trickery.[52][53]
Adelma Vay (1840–1925), Hungarian (by origin) spiritistic medium, homeopath and clairvoyant, authored many books about spiritism, written in German and translated into English. Eusapia Palladino (1854–1918) was an Italian Spiritualist medium from the slums of Naples who made a career touring Italy, France, Germany, Britain, the United States, Russia and Poland. Palladino was said by believers to perform spiritualist phenomena in the dark: levitating tables, producing apports, and materializing spirits. On investigation, all these things were found to be products of trickery.[54][55] The British medium William Eglinton (1857–1933) claimed to perform spiritualist phenomena such as movement of objects and materializations. All of his feats were exposed as tricks.[56][57] The Bangs Sisters, Mary "May" E. Bangs (1862-1917) and Elizabeth "Lizzie" Snow Bangs (1859-1920), were two Spiritualist mediums based in Chicago, who made a career out of painting the dead or "Spirit Portraits". Mina Crandon (1888–1941), a spiritualist medium in the 1920s, was known for producing an ectoplasm hand during her séances. The hand was later exposed as a trick when biologists found it to be made from a piece of carved animal liver.[58] In 1934, the psychical researcher Walter Franklin Prince described the Crandon case as "the most ingenious, persistent, and fantastic complex of fraud in the history of psychic research."[59]

Helen Duncan The American voice medium Etta Wriedt (1859-1942) was exposed as a fraud by the physicist Kristian Birkeland when he discovered that the noises produced by her trumpet were caused by chemical explosions induced by potassium and water and in other cases by lycopodium powder.[60] Another well-known medium was the Scottish materialization medium Helen Duncan (1897–1956). In 1928 photographer Harvey Metcalfe attended a series of séances at Duncan's house and took flash photographs of Duncan and her alleged "materialization" spirits, including her spirit guide "Peggy".[61] The photographs revealed the "spirits" to have been fraudulently produced, using dolls made from painted papier-mâché masks, draped in old sheets.[62] Duncan was later tested by Harry Price at the National Laboratory of Psychical Research; photographs revealed Duncan's ectoplasm to be made from cheesecloth, rubber gloves, and cut-out heads from magazine covers.[63][64] Evolution Spiritualists reacted with an uncertainty to the theories of evolution in the late 19th and early 20th century. Broadly speaking the concept of evolution fitted the spiritualist thought of the progressive development of humanity. At the same time, however, the belief in the animal origins of humanity threatened the foundation of the immortality of the spirit, for if humans had not been created by God, it was scarcely plausible that they would be specially endowed with spirits. This led to Spiritualists embracing spiritual evolution.[65] The Spiritualists' view of evolution did not stop at death. Spiritualism taught that after death spirits progressed to spiritual states in new spheres of existence. According to Spiritualists evolution occurred in the spirit world "at a rate more rapid and under conditions more favourable to growth" than encountered on earth.[66] In a talk at the London Spiritualist Alliance, John Page Hopps (1834–1911) supported both evolution and Spiritualism. Hopps claimed humanity had started off imperfect "out of the animal's darkness" but would rise into the "angel's marvellous light". Hopps claimed humans were not fallen but rising creatures and that after death they would evolve on a number of spheres of existence to perfection.[66] Theosophy is in opposition to the spiritualist interpretation of evolution. Theosophy teaches a metaphysical theory of evolution mixed with human devolution. Spiritualists do not accept the devolution of the theosophists. To theosophy humanity starts in a state of perfection (see Golden age) and falls into a process of progressive materialization (devolution), developing the mind and losing the spiritual consciousness. After the gathering of experience and growth through repeated reincarnations humanity will regain the original spiritual state, which is now one of self-conscious perfection. Theosophy and Spiritualism were both very popular metaphysical schools of thought especially in the early 20th century and thus were always clashing in their different beliefs. Madame Blavatsky was critical of Spiritualism; she distanced theosophy from Spiritualism as far as she could and allied herself with eastern occultism.[67] Gerald Massey The Spiritualist Gerald Massey claimed that Darwin's theory of evolution was incomplete: The theory contains only one half the explanation of man's origins and needs spiritualism to carry it through and complete it. For while this ascent on the physical side has been progressing through myriads of ages, the Divine descent has also been going on—man being spiritually an incarnation from the Divine as well as a human development from the animal creation. The cause of the development is spiritual. Mr. Darwin's theory does not in the least militate against ours—we think it necessitates it; he simply does not deal with our side of the subject. He can not go lower than the dust of the earth for the matter of life; and for us, the main interest of our origin must lie in the spiritual domain.[68] Spiritualists believed that without Spiritualism "the doctrine of Darwin is a broken link". Gerald Massey said "Spiritualism will accept evolution, and carry it out and make both ends meet in the perfect circle".[69] A famous medium who rejected evolution was Cora L. V. Scott; she dismissed evolution in her lectures and instead supported a type of pantheistic Spiritualism.[70] Alfred Russel Wallace believed qualitative novelties could arise through the process of spiritual evolution, in particular the phenomena of life and mind. Wallace attributed these novelties to a supernatural agency.[71] Later in his life, Wallace was an advocate of Spiritualism and believed in an immaterial origin for the higher mental faculties of humans; he believed that evolution suggested that the universe had a purpose, and that certain aspects of living organisms are not explainable in terms of purely materialistic processes, in a 1909 magazine article entitled "The World of Life", which he later expanded into a book of the same name.[72] Wallace argued in his 1911 book World of Life for a spiritual approach to evolution and described evolution as "creative power, directive mind and ultimate purpose". Wallace believed natural selection could not explain intelligence or morality in the human being so suggested that non-material spiritual forces accounted for these. Wallace believed the spiritual nature of humanity could not have come about by natural selection alone, the origins of the spiritual nature must originate "in the unseen universe of spirit".[73][74] Oliver Lodge also promoted a version of spiritual evolution in his books Man and the Universe (1908), Making of Man (1924) and Evolution and Creation (1926). The spiritualist element in the synthesis was most prominent in Lodge's 1916 book Raymond, or Life and Death which revived a large interest for the public in the paranormal.[75] After the 1920s Main articles: Spiritualist Church, Spiritualists' National Union, Survivalism (life after death), and Spiritualist Association of Great Britain After the 1920s, Spiritualism evolved in three different directions, all of which exist today. Syncretism The first of these continued the tradition of individual practitioners, organised in circles centered on a medium and clients, without any hierarchy or dogma. Already by the late 19th century Spiritualism had become increasingly syncretic, a natural development in a movement without central authority or dogma.[3] Today, among these unorganised circles, Spiritualism is similar to the new age movement. However, theosophy with its inclusion of Eastern religion, astrology, ritual magic and reincarnation is an example of a closer precursor of the 20th century new age movement.[76] Today's syncretic Spiritualists are quite heterogeneous in their beliefs regarding issues such as reincarnation or the existence of God. Some appropriate new age and neo-pagan beliefs, while others call themselves "Christian spiritualists", continuing with the tradition of cautiously incorporating spiritualist experiences into their Christian faith

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