Miki Torii Un Official Fan Site Tribute

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Movie Title Year Distributor Notes Rev Formats Erotic Private Teacher 3 2013 Soft on Demand Gal Soapland 2013 Kira Kira with significant Spiritualist involvement was the effort to improve conditions of Native Americans. As Kathryn Troy notes in a study of Indian ghosts in seances: Undoubtedly, on some level Spiritualists recognized the Indian spectres that appeared at seances as a symbol of the sins and subsequent guilt of the United States in its dealings with Native Americans. Spiritualists were literally haunted by the presence of Indians. But for many that guilt was not assuaged: rather, in order to confront the haunting and rectify it, they were galvanized into action. The political activism of Spiritualists on behalf of Indians was thus the result of combining white guilt and fear of divine judgment with a new sense of purpose and responsibility.[21]
Believers and skeptics In the years following the sensation that greeted the Fox sisters, demonstrations of mediumship (séances and automatic writing, for example) proved to be a profitable venture, and soon became popular forms of entertainment and spiritual catharsis. The Fox sisters were to earn a living this way and others would follow their lead.[2][3] Showmanship became an increasingly important part of spiritualism, and the visible, audible, and tangible evidence of spirits escalated as mediums competed for paying audiences. As independent investigating commissions repeatedly established, most notably the 1887 report of the Seybert Commission,[22] fraud was widespread, and some of these cases were prosecuted in the courts.[23]

Despite numerous instances of chicanery, the appeal of Spiritualism was strong. Prominent in the ranks of its adherents were those grieving the death of a loved one. Many families during the time of the American Civil War had seen their men go off and never return, and images of the battlefield, produced through the new medium of photography, demonstrated that their loved ones had not only died in overwhelmingly huge numbers, but horribly as well. One well known case is that of Mary Todd Lincoln who, grieving the loss of her son, organized séances in the White House which were attended by her husband, President Abraham Lincoln.[20] The surge of Spiritualism during this time, and later during World War I, was a direct response to those massive battlefield casualties.[24] In addition, the movement appealed to reformers, who fortuitously found that the spirits favoured such causes du jour as abolition of slavery, and equal rights for women.[3] It also appealed to some who had a materialist orientation and rejected organized religion. In 1854 the utopian socialist Robert Owen was converted to Spiritualism after "sittings" with the American medium Maria B. Hayden (credited with introducing Spiritualism to England); Owen made a public profession of his new faith in his publication The Rational quarterly review and later wrote a pamphlet, The future of the Human race; or great glorious and future revolution to be effected through the agency of departed spirits of good and superior men and women.[25] Frank Podmore, ca. 1895. William Crookes. Photo published 1904. Harry Price, 1922. A number of scientists who investigated the phenomenon also became converts. They included chemist and physicist William Crookes (1832–1919), evolutionary biologist Alfred Russel Wallace (1823–1913) and physicist Sir Oliver Lodge.[26] Nobel laureate Pierre Curie was impressed by the mediumistic performances of Eusapia Palladino and advocated their scientific study.[27] Other prominent adherents included journalist and pacifist William T. Stead (1849–1912)[28] and physician and author Arthur Conan Doyle (1859–1930).[24] Doyle, who lost his son Kingsley in World War I, was also a member of the Ghost Club. Founded in London in 1862, its focus was the scientific study of alleged paranormal activities in order to prove (or refute) the existence of paranormal phenomena. Famous members of the club included Charles Dickens, Sir William Crookes, Sir William F. Barrett, and Harry Price.[29] The Paris séances of Eusapia Palladino were attended by an enthusiastic Pierre Curie and a dubious Marie Curie. The celebrated New York City physician, John Franklin Gray, was a prominent spiritualist.[30] Thomas Edison wanted to develop a "spirit phone", an ethereal device that would summon to the living the voices of the dead and record them for posterity.[31] The claims of Spiritualists and others as to the reality of spirits were investigated by the Society for Psychical Research, founded in London in 1882. The society set up a Committee on Haunted Houses.[32] Prominent investigators who exposed cases of fraud came from a variety of backgrounds, including professional researchers such as Frank Podmore of the Society for Psychical Research and Harry Price of the National Laboratory of Psychical Research, and professional conjurers such as John Nevil Maskelyne. Maskelyne exposed the Davenport brothers by appearing in the audience during their shows and explaining how the trick was done. Houdini exposed the tricks of "mediums". The psychical researcher Hereward Carrington exposed fraudulent mediums' tricks, such as those used in slate-writing, table-turning, trumpet mediumship, materializations, sealed-letter reading, and spirit photography.[33] The skeptic Joseph McCabe, in his book Is Spiritualism Based on Fraud? (1920), documented many fraudulent mediums and their tricks.[34] Magicians and writers on magic have a long history of exposing the fraudulent methods of mediumship. During the 1920s, professional magician Harry Houdini undertook a well-publicised campaign to expose fraudulent mediums; he was adamant that "Up to the present time everything that I have investigated has been the result of deluded brains."[35] Other magician or magic-author debunkers of spiritualist mediumship have included Chung Ling Soo,[36] Henry Evans,[37] Julien Proskauer,[38] Fulton Oursler,[39] Joseph Dunninger,[40] and Joseph Rinn.[41] In February 1921 Thomas Lynn Bradford, in an experiment designed to ascertain the existence of an afterlife, committed suicide in his apartment by blowing out the pilot light on his heater and turning on the gas. After that date, no further communication from him was received by an associate whom he had recruited for the purpose.[42] Unorganized movement The movement quickly spread throughout the world; though only in the United Kingdom did it become as widespread as in the United States.[5] Spiritualist organizations were formed in America and Europe, such as the London Spiritualist Alliance, which published a newspaper called The Light, featuring articles such as "Evenings at Home in Spiritual Séance", "Ghosts in Africa" and "Chronicles of Spirit Photography", advertisements for "Mesmerists" and patent medicines, and letters from readers about personal contact with ghosts.[43] In Britain, by 1853, invitations to tea among the prosperous and fashionable often included table-turning, a type of séance in which spirits were said to communicate with people seated around a table by tilting and rotating the table. One prominent convert was the French pedagogist Allan Kardec (1804–1869), who made the first attempt to systematise the movement's practices and ideas into a consistent philosophical system. Kardec's books, written in the last 15 years of his life, became the textual basis of spiritism, which became widespread in Latin countries. In Brazil, Kardec's ideas are embraced by many followers today.[2][3][44] In Puerto Rico, Kardec's books were widely read by the upper classes, and eventually gave birth to a movement known as mesa blanca (white table). Middle-class Chicago women discuss spiritualism (1906) Spiritualism was mainly a middle- and upper-class movement, and especially popular with women. American Spiritualists would meet in private homes for séances, at lecture halls for trance lectures, at state or national conventions, and at summer camps attended by thousands. Among the most significant of the camp meetings were Camp Etna, in Etna, Maine; Onset Bay Grove, in Onset, Massachusetts; Lily Dale, in western New York State; Camp Chesterfield, in Indiana; the Wonewoc Spiritualist Camp, in Wonewoc, Wisconsin; and Lake Pleasant, in Montague, Massachusetts. In founding camp meetings, the Spiritualists appropriated a form developed by U.S. Protestant denominations in the early nineteenth century. Spiritualist camp meetings were located most densely in New England, but were also established across the upper Midwest. Cassadaga, Florida, is the most notable Spiritualist camp meeting in the southern states.[2][3][45] A number of Spiritualist periodicals appeared in the nineteenth century, and these did much to hold the movement together. Among the most important were the weeklies the Banner of Light (Boston), the Religio-Philosophical Journal (Chicago), Mind and Matter (Philadelphia), the Spiritualist (London), and the Medium (London). Other influential periodicals were the Revue Spirite (France), Le Messager (Belgium), Annali dello Spiritismo (Italy), El Criterio Espiritista (Spain), and the Harbinger of Light (Australia). By 1880, there were about three dozen monthly Spiritualist periodicals published around the world.[46] These periodicals differed a great deal from one another, reflecting the great differences among Spiritualists. Some, such as the British Spiritual Magazine were Christian and conservative, openly rejecting the reform currents so strong within Spiritualism. Others, such as Human Nature, were pointedly non-Christian and supportive of socialism and reform efforts. Still others, such as the Spiritualist, attempted to view Spiritualist phenomena from a scientific perspective, eschewing discussion on both theological and reform issues.[47] Books on the supernatural were published for the growing middle class, such as 1852's Mysteries, by Charles Elliott, which contains "sketches of spirits and spiritual things", including accounts of the Salem witch trials, the Lane ghost, and the Rochester rappings.[48] The Night Side of Nature, by Catherine Crowe, published in 1853, provided definitions and accounts of wraiths, doppelgängers, apparitions and haunted houses.[49] Mainstream newspapers treated stories of ghosts and haunting as they would any other news story. An account in the Chicago Daily Tribune in 1891, "sufficiently bloody to suit the most fastidious taste", tells of a house believed to be haunted by the ghosts of three murder victims seeking revenge against their killer's son, who was eventually driven insane. Many families, "having no faith in ghosts", thereafter moved into the house, but all soon moved out again.[50] In the 1920s many "psychic" books were published of varied quality. Such books were often based on excursions initiated by the use of Ouija boards. A few of these popular books displayed unorganized Spiritualism, though most were less insightful.[51] The movement was extremely individualistic, with each person relying on his or her own experiences and reading to discern the nature of the afterlife. Organisation was therefore slow to appear, and when it did it was resisted by mediums and trance lecturers. Most members were content to attend Christian churches, and particularly universalist churches harboured many Spiritualists. As the Spiritualism movement began to fade, partly through the publicity of fraud accusations and partly through the appeal of religious movements such as Christian science, the Spiritualist Church was organised. This church can claim to be the main vestige of the movement left today in the United States.[2][3] Other mediums Emma Hardinge Britten London-born Emma Hardinge Britten (1823–99) moved to the United States in 1855 and was active in Spiritualist circles as a trance lecturer and organiser. She is best known as a chronicler of the movement's spread, especially in her 1884 Nineteenth Century Miracles: Spirits and Their Work in Every Country of the Earth, and her 1870 Modern American Spiritualism, a detailed account of claims and investigations of mediumship beginning with the earliest days of the movement. William Stainton Moses (1839–92) was an Anglican clergyman who, in the period from 1872 to 1883, filled 24 notebooks with automatic writing, much of which was said to describe conditions in the spirit world. However, Frank Podmore was skeptical of his alleged ability to communicate with spirits and Joseph McCabe described Moses

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