In the history of psychical phenomena the records of so-called “spiritualism” in Europe, America, and elsewhere hold an important place. Advisedly I say that no term was ever more misapplied than that of “spiritualism” to the cult in Europe and America just mentioned, inasmuch as there is nothing of the spirit about it. The doctrines given in preceding chapters are those of true spiritualism; the misnamed practices of modern mediums and so-called spiritists constitute the Worship of the Dead, old-fashioned necromancy, in fact, which was always prohibited by spiritual teachers. They are a gross materializing of the spiritual idea, and deal with matter more than with its opposite. This cult is supposed by some to have originated about forty years ago in America at Rochester, N. Y., under the mediumship of the Fox sisters, but it was known in Salem during the witchcraft excitement, and in Europe one hundred years ago the same practices were pursued, similar phenomena seen, mediums developed, and _séances_ held. For centuries it has been well known in India where it is properly designated “_bhuta_ worship”, meaning the attempt to communicate with the devil or Astral remnants of deceased persons. This should be its name here also, for by it the gross and devilish, or earthly, parts of man are excited, appealed to, and communicated with. But the facts of the long record of forty years in America demand a brief examination. These facts all studious Theosophists must admit. The theosophical explanation and deductions, however, are totally different from those of the average spiritualist. A philosophy has not been evolved in the ranks or literature of spiritualism; nothing but theosophy will give the true explanation, point out defects, reveal dangers, and suggest remedies. As it is plain that clairvoyance, clairaudience, thought-transference, prophecy, dream and vision, levitation, apparitional appearance, are all powers that have been known for ages, the questions most pressing in respect to spiritualism are those relating to communication with the souls of those who have left this earth and are now disembodied, and with unclassified spirits who have not been embodied here but belong to other spheres. Perhaps also the question of materialization of forms at _séances_ deserves some attention. Communication includes trance-speaking, slate and other writing, independent voices in the air, speaking through the physical vocal organs of the medium, and precipitation of written messages out of the air. Do the mediums communicate with the spirits of the dead? Do our departed friends perceive the state of life they have left, and do they sometimes return to speak to and with us?