Tag: Spiritism

My Interview About Francisco Madero a “Classic Reboot” on Jeffrey Mishlove’s “New Thinking Allowed”– Plus From the Archives: A Review of Kripal and Strieber’s “The Super Natural” (and Reflections on Mishlove’s “The PK Man”)

Delighted to note that earlier this month Jeffrey Mishlove’s interview (in three parts) with me about Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book Spiritist Manual made his “classic reboot” list and for some days it was at the top of his YouTube channel—an honor indeed. For decades, first with his TV show “Thinking Allowed” and now with his YouTube channel “New Thinking Allowed,” Mishlove has been broadcasting his interviews with some of the most innovative and accomplished researchers and authors of works exploring consciousness.

You can watch the interview here.

Apropos of the subject of this interview and a just-before-taping conversation with Mishlove about his own research, I went home and directly wrote a review of the then recently published Super Natural by Whitley Strieber and Jeffrey J. Kripal. What could this possibly have to do with Mishlove and Madero? Read on.

SUPER NATURAL:
A NEW VISION OF THE UNEXPLAINED
by Whitley Strieber and Jeffrey J. Kripal
Penguin Tarcher, 2015
ISBN 9781101982327
Review originally published in Literal Magazine, June 5, 2015

Review by C.M. Mayo
Originally published in Literal Magazine June 5, 2015

This book is a flying ax of apocalypse. But whoa, let’s first bring this identified flying thoughtform to Planet Earth: to Texas; Houston; Rice University; Department of Religion; and finally, the office of the J. Newton Rayzor Chair in Philosophy and Religious Thought, Jeffrey J. Kripal. 

Professor Kripal, who describes his work as comparing “fantastic states of mind and energy and their symbolic expressions in human history, literature, religion, and art,” is one of two authors, alternating chapters, who have launched this catch-it-if-you-can metaphysical ax. The other is Whitley Strieber, a Texan internationally famous for his horror fiction and series of memoirs beginning with Communion: A True Story, the 1987 best-seller about his encounters with UFOs and entities he calls “the visitors.” Whether you indulge in Strieber’s shiver-worthy writings or not, you’ve no doubt seen the image of a “visitor” from the cover of Communion everywhere from the movies to cartoons: a bulbous rubber-like head with darkly liquid almond-shaped eyes.

If you’ve read this far and are tempted to stop, I urge you to take a breath—a bold breath. Should you still feel bristling hostility, as many educated readers do at the mere mention of such subjects as UFOs and “the visitors,” that’s normal. Soldier through the discomfort, however, and you may be able to open a door from the comfy cell of mechanistic materialism onto vast, if vertiginous vistas of reality itself—and not to the supernatural but, as Kripal and Strieber would have it, the super natural. 

That door does not open with a key but with what Kripal terms a cut—as provided by Immanuel Kant, that most emminent of bewigged German philosophers. More about the “Kantian cut” in a moment.

Never mind the remarkable contents of The Super Natural, the fact that two such authors would write a book together is remarkable in the extreme. Strieber, while building a passionate following for Communion, his many other works and esoteric podcast, “Dreamland,” has also attracted widespread ridicule for his memoirs which go beyond retailing his perceptions of his abductions by “the visitors” to adventures, both in and out of body, with orbs, hair-raising magnetic fields, blue frog-faced trolls, and the dead. Nonetheless, Kripal, as one steeped in the literature of the world’s religions, identifies Strieber’s Communion as “a piece of modern erotic mystical literature,” and indeed, nothing less than a litmus test for his own academic field:

“[i]f we, as scholars of religion, cannot take this text seriously, if we cannot interpret it in some satisfying fashion, if we cannot make some sense of this man’s honest descriptions of his traumatic, transcendent experiences, then we have no business trying to understand his spiritual ancestors in the historical record. We either put up here, or we shut up there. I decided to put up.”

Now to the Kantian cut. It is to distinguish between the appearances of things and what may actually lie behind them. In making that cut, we recognize that while our physical senses provide us with essential survival-oriented information, in no way do they even begin to convey to our consciousness awareness the totality of reality. As Kripal writes, this cut “is a very reasonable and appropriate response to our actual situation in the cosmos.” Furthermore, “Once one makes such a cut, one can, in principle, take any religious experience or mythical world seriously and sympathetically without adopting any particular interpretation of it, much as one suspends disbelief to enjoy a good novel or watch a science-fiction movie.”

In other words, we don’t need to accept nor reject Strieber’s reports of UFOs and “the visitors”— yes, we can keep the lids on our coconuts while adopting the stance of radical empiricism in considering large-scale quantum phenomena!

Put yet another way: if we can simply look at such experiences as Strieber’s, sit with them, consider them “seriously and sympathetically, without adopting any particular interpretation,” we can then, to quote Kripal again, “begin to study their patterns, histories, narrative structures, sexual dimensions, and philosophical implications.” The Kantian cut thus gives us the power to then spiral up to a broader, richer view. It is an astonishing power.

I know precisely what Kripal means— not that I have any stories about “the visitors”; my encounter was with a mystical text. Nearly a decade ago, in the Francisco I. Madero archive in Mexico’s National Palace, I happened upon his secret book, Manual espírita (Spiritist Manual). 

Given that Madero was the leader of Mexico’s 1910 Revolution— the first major Revolution of the 20th century and a crucible of modern Mexico— and that he served as President of Mexico from 1911 to 1913, it struck me like thunder that, after two decades of living in and writing about Mexico, I had not known that Madero was a Spiritist medium. I was entirely unfamiliar with his Manual espírita, which, as I soon learned, Madero began writing in 1909, finished the following year—the same year he launched the Revolution—then, in 1911, the year he assumed the presidency, he printed 5,000 copies under his pseudonym “Bhima.” 

Manual espírita, or Spiritist Manual, is an evangelical work proclaiming that, in my words summarizing Madero’s:

“We are not our physical body; we are spirits, and as such we are immortal and we are destined, lifetime by lifetime, not by any ritual intermediated by clerics, but by freely chosen good works, to evolve into ever higher levels of consciousness and so return to God.”

An offshoot of American Spiritualism, Spiritism was codified by French educator Hippolyte Léon Denizard Rivail, aka Allan Kardec, and his disciples in the second half of the nineteenth century. Madero, scion of a wealthy family from Coahuila in northern Mexico, was a student in France in 1891 when he encountered Kardec’s magazine and books.

According to Spiritism, because we are spirits it follows that we can communicate with other spirits, embodied or not. Spiritism is a religion but also the most modern of modern science, Kardec argued; as a scientist might peer through a microscope to perceive the detail in a leaf, so a scientist could employ a medium to learn from the spirit world.

Both in France and on his return to Mexico, Madero met with a circle of fellow Spiritists to develop his psychic abilities, in particular, for receiving communications from the dead by means of automatic writing. In 1907, a militant spirit named “José” began to advise Madero on writing the book that would serve as his political platform: La sucessión presidencial en 1910 (The Presidential Succesion of 1910), a work well-known to scholars of the 1910 Revolution. Then, so we learn from Madero’s mediumnistic notebook, José informed Madero that he would write Manual espírita, a work “which will cause an even greater impression.” 

By the time I began to leaf through Manual espírita in Madero’s archive nearly a century later, quite the opposite seemed to have been its destiny.

It turns out that there are, albeit astonishingly few, Mexican historians who have written in some depth and seriousness about Madero’s Spiritism: Manuel Guerra de Luna, Enrique Krauze, Alejandro Rosas Robles, and Yolia Tortolero Cervantes. Although, at the time I happened upon Manual espírita in the archive, it was nigh impossible to buy a copy, Alejandro Rosas Robles had included it in his 10 volume compilation, Obras completas de Francisco Ignacio Madero, published in 2000. I should also note the esteemed Mexican novelist, Ignacio Solares, whose Madero, el otro delved, and knowingly, into his esoteric philosophies. 

All that said, in Mexico, where Madero has the stature of an Abraham Lincoln, celebrated in every textbook of national history, and the Revolution he proclaimed in his Plan de San Luis Potosí commemorated every November 20th, Bhima’s Manual espírita lay murky leagues below the cultural radar, and the nature and historical and philosophical context of its contents were terra incognita to most historians of the Mexican Revolution. It had never been translated.

I was a translator—and one keenly aware of how little Mexican writing sees publication in English. And I knew enough to know that, whatever its contents, the fact that Francisco I. Madero had written this book gave it importance, for it would illuminate the character and personal and political philosophies of the leader of the 1910 Revolution. It bears repeating that Madero took the trouble to write it in the same year he declared and led that Revolution, and he published it in 1911, the year of his nation-wide campaign that resulted in his election to the presidency of the Republic. Whatever this book contained, it must have been exceedingly important to him.

From the first page of my self-appointed task, however, my instinct was to wince. Nervous laughter, eye-rolling… It was obvious to me that most educated readers, including most historians of Mexico, would regard Madero’s Spiritist Manual with puckerlips of disgust.

What had I taken on? 

Madero was murdered in the coup d’etat of 1913. As I read deeper into that terrible episode, I was flummoxed to learn from U.S. Ambassador Henry Lane Wilson’s memoir that, after arresting President Madero, General Victoriano Huerta sent his first communication to the U.S. Legation, asking the ambassador, should he lock Madero in the lunatic asylum?

I soon realized that to merely translate this century-old book would be a disservice not only to its author, but to myself and to the reader—the latter, as were those archvillians of 1913, General Huerta and Ambassador Wilson, presumably as unlettered as I was on the history of metaphysical religion and subjects as various as the afterlife, angels, astral planes, automatic writing, bilocation, and the teachings of Lord Krishna in the Hindu wisdom book, the Bhagavad-Gita. 

What Spiritist Manual needed was a book-length introduction, a framing context for English language readers who know little or nothing of Madero, and/or of Mexican history, and, most crucially, of the metaphysical philosophies Madero had embraced and espoused. 

And so, beginning with Kardec, I began a marathon of reading. There was much to glean from the works of the aforementioned handful of Mexican historians; also, to my happy surprise, from recent scholarly works about nineteenth and twentieth century metaphysical religion, parapsychology, and occult traditions— serious considerations of what many historians still dismiss, as Dame Frances Yates, leading scholar of the esoteric traditions of the Renaissance, archly dismissed nineteenth and twentieth century Rosicrucians as “below the notice of the serious historian.” These works include Catherine Albanese’s A Republic of Mind & Spirit: A Cultural History of American Metaphysical Religion (Yale University Press); Joscelyn Godwin’s The Theosophical Enlightenment (State University of New York Press); John Warne Monroe’s Laboratories of Faith: Mesmerism, Spiritism and Occultism in Modern France(Cornell University Press); Janet Oppenheim’s The Other World: Spiritualism and Psychical Research in England, 1850-1914 (Cambridge University Press), and, neither last nor least, Jeffrey J. Kripal’s Authors of the Impossible: The Paranormal and the Sacred (University of Chicago Press). 

In addition, I combed through Madero’s personal library, which is preserved in the Centro de Estudios de Historia de México in Mexico City. As I could now appreciate, Madero had assembled a large and sophisticated collection of turn-of-the-last century European and Anglo-American esoterica, including two English translations and J. Roviralta Borrell’s Spanish translation of the Bhagavad-Gita, the latter heavily annotated in Madero’s own handwriting.

Thus: Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual. The odyssey I recount is not only Madero’s, but my own into that vast and vertiginous view made possible by my having made, and inviting the reader to make, the Kantian cut— although I did not use that term. I cracked open the door to greater understanding, not by embracing, nor by rejecting Madero’s philosophies and assertions, but by accepting—simply accepting— that what I understand to be reality and what it actually is are not necessarily the same thing because I, like any human being, with wondrous yet rangebound senses and brain, cannot comprehend the fullness and every last quarky detail of the cosmos. What we know is a nano-slice, if that. 

In other words, we don’t have to accept nor reject Madero’s ideas—yes, we can keep the lid on our coconuts while seriously considering a whole lot of super freaky stuff!

Although Madero’s Spiritist Manual is radically different in its content and tone from Strieber’s Communion, like that mystical text, if encountered with historical and philosophical context and with the power of the “Kantian cut,” considering it “seriously and sympathetically, without adopting any particular interpretation” can open up vistas. For one thing, Madero’s Spiritist Manual makes Mexico’s 1910 Revolution look glitteringly uncanny, like a prism ferried from the back of a closet to a window. Or, shall we say, to an open door.

To return to Strieber and Kripal’s The Super Natural, writes Kripal: “History is not what we think it is.”

Writes Strieber: “[T]his world is not what it seems, and we do not know what it is, only that we are in it… I am reporting perceptions, and what that means.”

Was Madero really communicating with spirits of the dead? Well, that’s one hypothesis.

Many people know Strieber as “that guy who wrote about being abducted by extraterrestrials.” In fact, Strieber reports his perceptions of his experiences, but as to what they actually are, he says, “I am a wanderer, lost in a forest of hypotheses.” Strieber also echoes Kripal in arguing that, “it is not necessary to believe in such things as flying saucers, aliens, ghosts, and other unexplained phenomena in order to study them.”

But to study such things without puckerlips, and all brain cells firing, one must make that Kantian cut—and one needs courage to persist, for that Kantian cut must be made again and again in the face of our inclination towards easy polarities, to either believe or, more commonly, reject, bristling with hostility or scornful laughter. 

As Kripal puts it, one must “learn to live with paradox, to sit with the question.”

But again, this sitting in the gray zone of maybes, this repeated Kantian cutting—it becomes a kind of mowing—takes nerve, both intellectual and social. It can prove hellishly uncomfortable. 

Elegantly written and engaging as it is, it takes nerve to read The Super Natural—not to mention Strieber’s Communion. However, in my experience of reading for my book about Madero’s book, it gets easier. So much ectoplasm, so many floating trumpets, fairies and tulpas, psychic surgery… ho hum! It seemed I could tackle anything, whether a purported download from the Akashic records of Jiddu Kirshnamurti’s incarnations wending back to 22,662 B.C. (C.W. Leadbeater’s Lives of Alcyone, inscribed by its Spanish translator to Mrs. Madero), Joan of Arc’s autobiography (as channelled by medium Léon Denis, one of Madero’s favorite authors) or, for instance, a modern parapsychologist’s story about a sociopathic psychic named Ted Owens and his hyperdimensional rain-making confreres “Twitter” and “Tweeter” (Jeffrey Mishlove’s The P.K. Man, which I picked up for late 20th century context). 

Speaking of Jeffrey Mishlove’s The P.K. Man, I am not sure I could have appreciated Kripal and Strieber’s The Super Natural so much as I do without having read that first. On its face, like Strieber’s Communion, or Madero’s Spiritist Manual, The P.K. Man would no doubt strike most readers as outrageous, indigestible bizarrerie. Yet having read The P.K. Man twice now, I concur with Harvard University Medical School Professor John W. Mack, who writes in that book’s forward, “Mishlove’s powerful true story may greatly help to clear the way for new creative human visions and achievements.”

Mishlove concludes his story of mind over matter: “We must move toward honest, authentic integration of the depths within us and the facts before us.” He holds the flag high. Yet Mishlove confesses, it took him more than two decades to summon the courage to publish The P.K. Man.

I myself procrastinated mightily in translating and writing about Madero’s Spiritist Manual. And I had assumed that I was at the end of that years’-long road, with my book and the translation edited, formatted, and an index prepared, when in an antiquarian bookstore in Mexico City, I chanced upon Una ventana al mundo invisible (A Window onto the Invisible World). Published in 1960, this exceptionally rare book contains the detailed records of séances performed by ex-President Plutarco Elías Calles, other prominent Mexicans, and a medium named Luís Martínez, from 1940 to 1952 for the Instituto Mexicano de Investigaciones Síquicas (IMIS). Its dust jacket features a “spirit photograph” of “Master Amajur,” a 10th century astronomer who had much to say and many a rose petal to materialize in many a dark night’s séance. After dipping into those spooky accounts, I could not sleep, and my manuscript and galleys, which needed to be modified in light of that book, sat untouched on a shelf for more than a month.

The first sentence Kripal writes in his own first chapter of The Super Natural is, “I am afraid of this book.”

When we make the Kantian cut, we can consider stories that might seem not only ludicrous, but frightening—perchance beyond frightening. Beyond one’s world view by a galaxy. 

For instance: As Strieber writes in The Super Natural, after publishing Communion, he started receiving letters from readers, “at first by the hundreds, then the thousands, then a great cataract of letters, easily ten thousand a month, from all over the world.” They too had seen the haunting face on the cover of Communion. Writes Strieber, “I was deeply moved, not to say shocked, to see that I had uncovered a human experience of vast size that was completely hidden.”

And for instance: that Kripal himself, while in Calcutta during the Kali Puja festivities, experienced an explosive out of- and in-body state that he believes resonanted with some of Strieber’s—and thousands of others who gave similar testimony. And: Kripal finds striking correspondences between American UFO abduction literature and—who’dathunk?—Indian Tantric traditions.

And, finally, for instance: As his library and voluminous correspondence attest, Francisco I. Madero did not come up with his ideas by his lonesome; Spiritist Manual is not evidence of schizophrenia, but a unique synthesis of what was in his time in the West the cutting edge of a well-established literature of Spiritist / Spiritualist, Buddhist, Catholic, Hindu, and occult philosophies.

But if, as Kripal and Strieber, Mishlove, and Madero all suggest, we seriously consider these stories of anomalous phenomena—communication with disembodied consciousnesses, out-of-body travel, psychokinesis, telepathy, “the visitors,” and so on and so forth, how do we live our lives with dignity while entertaining the notion that, say, someone, anyone, might read our thoughts, game the financial markets, or, say, impel a pilot, of a sudden, to crash his plane? And how do we avoid sinking into primitive credulities, viscious paranoias, and, ultimately, barbarities such as the burning alive of witches?

I think I mentioned, it can get uncomfortable.

Kripal writes, “many of the things that we are constantly told are impossible are in fact not only possible but also the whispered secrets of what we are, where we are, and why we are here.” But neither are Kripal and Strieber saying, believe this or believe that. On the contrary; Kripal says, make that cut. “Do not believe what you believe.”

But whatever you believe, or not, that is a story. And stories are what make us human. And being human— for that matter, being able to read and write books, and so catch and hurl packages of thought from across one axis of time and space to multiple others— is both super and natural. As Kripal and Strieber insist: super natural.

I welcome your courteous comments which, should you feel so moved, you can email to me here.

A Glimpse of the New Literary Puzzlescape

What Is Writing (Really)? 
Plus A New Video of Yours Truly Talking About 
Four Exceedingly Rare Books Essential 
for Scholars of the Mexican Revolution

Café San Martín: Reading Mexican Poet Agustín Cadena 
at the Café Passé in Tucson, Arizona

Upcoming Virtual Lecture on Francisco I. Madero and Spiritism at the Centro de Estudios de Historia de México

Back in 2014 my book on the leader of Mexico’s 1910 Revolution, Francisco I. Madero, came out and, shortly thereafter, its Spanish translation was formally presented at the Centro de Estudios de Historia de México (CEHM) in Mexico City. I am very honored that the CEHM has asked me back to give a lecture (in Spanish) on the topic of Madero and Spiritism this March 10th at 12 PM Mexico City time (that would be the same as 12 PM USA Central Time). In these times of the pandemic it will be virtual, via the Mexican equivalent of Zoom. Of note, the CEHM has in its archives Francisco I. Madero’s personal library, which has many rare esoteric texts, some of which I will be discussing in my talk. If this piques your interest, zap me an email and I should be able to get you the link for the virtual event.

This video (below) gives a flavor of some of what I will be discussing.

My book, Metaphysical Odyssey into the Mexican Revolution is my book-length essay of creative nonfiction about my translation, plus my translation— the first—of Madero’s secret book, the 1911 Manual espírita, or Spiritist Manual. Metaphysical Odyssey into the Mexican Revolution is also available in Spanish translation (an excellent one by a writer I much admire, Agustín Cadena) as Odisea metafísica hacia la Revolución Mexicana, together with a complete transcript of Madero’s 1911 Manual espírita.

My scholarly paper about my research, with a little forest of footnotes, “Francisco I. Madero and His Secret Book,” was published in the Journal of Big Bend Studies in 2017.

You can also find Jeffrey Mishlove’s interview with me about the book on his YouTube channel, New Thinking Allowed. There is also a Biographers International Newsletter “Interview with C.M. Mayo: Strange Spark of the Mexican Revolution“; a podcast of my talk for the Center for US-Mexican Studies at the University of California San Diego; Greg Kaminsky of Occult of Personality’s podcast interview (this being the most focused on the occult); and finally, you can also listen in to Daniel Chacón’s “Words on a Wire” Podcast Interview with Yours Truly About Francisco I. Madero’s Secret Book.

This finds me still working on the podcast about Sanderson, Texas, that podcast series, “Marfa Mondays,” being apropos of my book in-progress on Far West Texas. During the Mexican Revolution some crucial battles and incidents took place on the US-Mexico border, so the ever-charismatic and unusual Don Francisco will make an appearance in this book as well.

P.S. Next Monday’s post will be the fourth-Monday-of-the-month Q & A with another writer.

Reading Mexico: 
Recommendations for a Book Club of Extra-Curious 
& Adventurous English-Language Readers

Peyote and the Perfect You

Cartridges and Postcards from the US-Mexico Border of Yore

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My new book is Meteor

From the Archives: On Francisco I. Madero as Medium: Q & A with Rev. Stephen A. Hermann, Author of “Mediumship Mastery”

This blog posts on Mondays. Fourth Mondays of the month I devote to a Q & A with a fellow writer.

Throughout this month of August I am on vacation, nonetheless posting each Monday– herewith, one of my favorites from this blog’s archives:

On Francisco I. Madero as Medium:
Q & A with Rev. Stephen A. Hermann,
Author of Mediumship Mastery

Originally posted on Madam Mayo blog July 15, 2015

Francisco I. Madero, leader of Mexico’s 1910 Revolution,
President of Mexico 1911-1913, and author of Manual espírita (Spiritist Manual), 1911 — subject of my book, Metaphysical Odyssey into the Mexican Revolution.

The astonishing thing about Francisco I. Madero’s Manual espírita of 1911 is that it lays out his philosophy so passionately and precisely, and yet, with counted exceptions (among them, Mexican historians Enrique Krauze, Yolia Tortolero, Manuel Guerra de Luna, and Alejandro Rosas), apart from cursory mentions, historians of the Mexican revolution have told us nearly nothing about this text, its origins, broader esoteric cultural context, and profound implications for understanding Madero’s actions as leader of the 1910 Revolution and as President of Mexico. My translation of Madero’s Manual espírita— the first into English and, as far as I have been able to ascertain, into any language— is included in my book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual.

>>Click here to view a one minute-long Mexican government video which gives a very basic idea of the official version of Madero’s importance in Mexico.<<

Madero was a medium in the Spiritist tradition of the late 19th and early 20th centuries of France and Mexico. While Metaphysical Odyssey into the Mexican Revolution is a scholarly contribution, I write about Madero and his Spiritist Manual not as an academic historian, but as his translator and as a creative writer who has lived in and written about Mexico for many years. I presumed that most of my readers would encounter Madero’s ideas about communicating with the dead extremely peculiar, even disturbing. For the most part this has been the case. To give one of several (to me, amusing) examples, one prominent Mexico expert who shall remain unnamed felt moved to inform me that, though he very much enjoyed my book, he would not be reading Spiritist Manual.

That said, I am grateful to have been invited to speak about it at the Centro de Estudios de la Historia de México CARSO, Mexico City’s National Palace, Rice University, Stanford University, UCSD Center for US-Mexican Studies, and elsewhere, and to date, historians of Mexico and other scholars in these audiences have been both thoughtful and generous in their comments.

To my surprise, however, the Internet has brought my and Madero’s books another, very different audience, one that encounters the Spiritist Manual as, shall we say, a vintage text out of a well-known and warmly embraced tradition. 

Rev. Stephen A. Hermann, author of Mediumship Mastery
www.stevehermannmedium.com

In his review for the National Spiritualist, Rev. Stephen A. Hermann writes, “Anyone interested in the history of international Spiritualism as well as as mediumnistic unfoldment will find this manual invaluable.”

With the aim of providing further historical and philosophical context for Francisco I. Madero and his Spiritist Manual, I asked Rev. Hermann if, from the perspective of a practicing medium and teacher of mediumship— and author of the just-published Mediumship Mastery: The Mechanics of Receiving Spirit Communications— he would be so kind as to answer some of my questions about Madero as a medium and about his philosophy.

ON MADERO AS MEDIUM

C.M. MAYO: In your book, Mediumship Mastery, you distinguish between two broad types of mediumship, mental and physical. “Automatic writing” you categorize as both. Francisco I. Madero was a writing medium, that is, a medium who channeled messages from the spirit world through his hand and pen onto paper. Can you explain this? And, is this type of mediumship still common today?

STEPHEN A. HERMANN: Madero practiced automatic writing in which spirit personalities would control the movements of his arm and hand to write messages. It is common for many people, not knowing the difference, to confuse automatic writing with the phase of mediumship known as inspirational writing. With inspirational writing the medium’s conscious and unconscious mind are very much involved with the process. Genuine automatic writing occurs typically quite rapidly with the medium unable to control the movements taking place. The conscious mind of the medium is not involved in the process and the medium could even be engaged in a conversation with others while the writing is produced.

In the period that Madero developed his mediumship the practice of automatic writing, the use of planchette and table for spirit communication was quite common for many mediums. Madero was heavily influenced by the writings of the French Spiritualist Kardec, whose classic Medium’s Book was widely used by students of spirit communication as a standard for mediumistic unfoldment. 

As a phase of mediumship automatic writing is not commonly practiced the way it would have been a century ago. In most countries around the world most mediums practice mental phases of mediumship such as clairvoyance, clairaudience and clairsentience (psychic seeing, hearing and sensing). There are also many mediums who practice controlled speaking or trance channeling.

C.M. MAYO: How how would you, as a medium, evaluate Madero’s mediumnistic notebooks? (These are preserved in his archive in Mexico’s Ministry of Finance; in my book, I quoted from some of them, communications in Madero’s handwriting signed by “Raúl,” “José” and “B.J.”).

STEPHEN A. HERMANN: I was impressed by Madero’s dedication to God, the spirit world and his mission to help Mexico. He certainly appears to have lived by higher spiritual principles. The communications that he received I feel were genuine and indicate the great effort of teachers in the spirit world to use him as a positive influence in the material world. I would love to see all his notebooks published and your book distributed even more as Madero’s work is an excellent example of a politician motivated selflessly out of love and duty.

[C.M. MAYO: The mediumnistic notebooks have been transcribed and published in volume VI. of Obras completas de Francisco Ignacio Madero, edited by Alejandro Rosas Robles, Editorial Clío, Mexico, 2000. For more about the work of Alejandro Rosas Robles and other Mexican historians on Madero and esoteric philosophy, see my post Lifting the (Very Heavy) Curtain on the Leader of Mexico’s 1910 Revolution].

C.M. MAYO: It seems that by the time Madero became president he was no longer channeling written messages but instead relied on “inspiration” or telepathic communication from spirits. My understanding is that Madero considered this an advance in his mediumnistic abilities. Would you agree?

STEPHEN A. HERMANN: A student of mediumship is always progressing and as such the manner that his or her mediumship functions will evolve accordingly. I assume that Madero would have put considerable effort into growing as an individual as well as enhancing his own mediumistic skills. It is not that one phase of mediumship is better than another. All spiritual gifts are ways for the spirit personalities to bring love and healing to people in the material world. It is very common for mediums to develop new phases of mediumship as they gain experience and are ready. Madero was very progressive in all aspects of his life.

C.M. MAYO: One of the questions I invariably hear in any presentation or conference about Madero and his Spiritism is that, if he really were hearing from spirits, why did they not warn him about the coup d’etat of 1913, so that he could save himself? (Perhaps because as President coping with the challenges of governing, he no longer had the peace of mind to listen?) In Mediumship Mastery (p. 154-155) you write, “While warnings might be given in order to prevent a mishap, telling the recipient negative information such as he or she is going to die next week or be involved in a serious accident, generally would not come through with controlled regulated mediumship.” Can you explain and/or elaborate?

STEPHEN A. HERMANN: Madero would have been under great stress so it is very possible that his own mind would not have been receptive to warnings given by his guardians in the spirit world. On the other hand, we do not know the full picture in terms of his karma or lessons in this lifetime. Madero performed great works when he was physically present. I am sure that these great works would have continued in other realms after his physical death.

C.M. MAYO: In the introduction to your book, Mediumship Mastery, you mention that you trained as a hypnotherapist. From his personal library we know that Madero was intensely interested in hypnotism. Would this knowledge have enhanced his abilities as a medium and as a political leader? And if so, how?

STEPHEN A. HERMANN: Kardec and many of the pioneers of the Spiritualist movement studied Mesmerism and altered-states-of-consciousness. The awareness of inducing trance states is crucial for the development of mediumistic ability. For example, with clairvoyance the more the medium is able to place his or her mind into a receptive state and get the analytical mind out of the way, the easier it will be to receive as well as accurately interpret spirit messages given in this manner. Mediumship mastery requires considerable discipline on the part of the medium. Hypnosis is an effective tool for helping student mediums train their minds and open up as instruments for the spirit personalities to work through.

ON SPIRITISM, SPIRITUALISM, 
THE PHILIPPINES, AND PSYCHIC SURGERY

C.M. MAYO: Spiritism developed in France from the root of Anglo-American Spiritualism. As a medium who has practiced and taught in various countries from the U.S. to New Zealand and including in the Philippines, do you see important differences in these traditions, Spiritualism and Spiritism, today?

STEPHEN A. HERMANN: Spiritism and Spiritualism are branches of the same tree. A Spiritist is a Spiritualist who follows primarily the doctrine found within Kardec’s writings. Anglo-American Spiritualists do not limit themselves to Kardec’s writings and as a whole have not officially embraced the concept of reincarnation. The Spiritist approach generally places more emphasis on higher philosophy and less on phenomena or providing evidence of survival as the Spiritualist approach emphasizes. I think as a whole the Spiritist approach tends to be more progressive than what is found in many Spiritualist churches. However, Spiritists can be a bit dogmatic in adhering to Kardec’s writings.
.

C.M. MAYO: In your chapter “Spiritiual Healing” you discuss psychic surgery in the Philippines. Though Madero does not discuss psychic surgery in the Spiritist Manual, in my book, Metaphysical Odyssey into the Mexican Revolution, I mention the Filipino and Brazilian psychic surgeons as well as some Mexicans including Niño Fidencio and Doña Pachita because they are well-known in Mexico and I felt they represented traditions that could claim at least some tangly bit of roots in the early 20th century Spiritism of Madero. Would you agree? Also, have you practiced and/or witnessed any psychic surgery yourself?

STEPHEN A. HERMANN: There have always been mediums or healers in all cultures. The Philippines were a Spanish colony for almost three hundred years. Many of the leaders of the revolution against Spanish rule were involved in the practice of Spiritualism. Kardec’s writings were again a major influence in this part of the world.

I teach mediumship and healing worldwide and the Philippines is one of the countries I regularly visit. Over the years I have witnessed and experienced many remarkable physical and emotional healings with my own mediumship as well as the mediumship of others. With healing God is the healer and we are only vehicles for God’s unconditional love to work through. Yes, I practice psychic surgery with the help of spirit doctors. However, I do not pull blood and guts out of people and drop it in a tin can as many Filipino healers do.

C.M. MAYO: My understanding is that Spiritism arrived in the Philippines with Spanish translations of Kardec’s works. Presumably many of these came out Barcelona, an important center for esoteric publishing (and indeed, many of the books in Madero’s personal library were from Barcelona). When I discovered that Madero’s 1911 Manual espírita had been reprinted by Casa Editorial Maucci in Barcelona in 1924, I immediately wondered whether any copies had made their way to the Philippines and so played some role in the spread of Spiritism there. Do you know anything about this?

STEPHEN A. HERMANN: I do not know anything about this. Don Juan Alvear in 1901 founded the first Spiritist center in San Fabrian, Pangasinan. I have worked at this center many times and the energy is amazing. Alvear was a great political leader, educator and prominent intellectual. Like Madero, Alvear authored a book on mediumship and was a hero of the revolution. His statue is outside the government building and across the street from the Spiritist center he founded.

[C.M. MAYO: See Hermann’s blog post about some history of Spiritism in the Philippines here. And for more about Spiritism in the Philippines, a subject on which I am admittedly very foggy, one place to start is Harvey Martin’s The Secret Teachings of the Espiritistas.]

ON THE BHAGAVAD-GITA AND REINCARNATION

C.M. MAYO: In many places in your book, Mediumship Mastery, you quote from the Bhagavad-Gita.This was a work that fascinated Madero; he not only mentions it in his Spiritist Manual, but under the pseudonym “Arjuna”— the name of the warrior in the Bhagavad-Gita— he wrote articles about it and was planning a book about its wisdom for the modern world. The Bhagavad-Gita also had an important influence on Gandhi, Emerson, the Theosophists, and many others. One of its many teachings is about reincarnation. In your book’s chapter “Past Life Readings,” you mention that you have recollections of some of your past lives and also have received communications from spirits about others’ past lives. Would you elaborate on reincarnation as explained in the Gita?

STEPHEN A. HERMANN: The Bhagavad Gita is a conversation between the Supreme Personality and Arjuna. I try to read it as much as possible. Life is eternal as the personality continues into the world of spirit. The Bhagavad Gita explains the science of connecting with the Godhead and how to cultivate devotion or love of God. Every seven years pretty much all the molecules in our physical bodies change. So we are always changing physical bodies. Based on our consciousness at the end of this physical life we will end up having to take another physical birth. The Gita explains the process of transmigration and how we can ascend to higher levels.

C.M. MAYO: Like Madero in his Spiritist Manual, in your book, Mediumship Mastery, you advocate a vegetarian diet. Is this an idea that came to Spiritualism / Spiritism from Hindu philosophy?

STEPHEN A. HERMANN: Higher teachers on both the physical and spiritual worlds always advocate vegetarianism as it is very bad to hurt animals and cause suffering to others. A true follower of Jesus would not want to hurt others as would a true follower of Buddha. There is only one God and we are all God’s children. I am sure Madero was influenced by Vedic teachings which is why he loved the Bhagavad Gita.

MORE ABOUT MADERO’S SPIRITIST MANUAL

C.M. MAYO: What surprised you the most about Madero’s Spiritist Manual?

STEPHEN A. HERMANN: I really loved reading the Spiritist Manual. It didn’t really surprise me as I am familiar with everything he wrote already. However, I especially loved reading the extra sections about your research and his notes, etc. I think you did a fantastic job.

C.M. MAYO: In terms of his understanding of mediumnistic unfoldment—or anything else—are there any points where you would disagree with Madero’s Spiritist Manual?

STEPHEN A. HERMANN: Madero approaches mediumship heavily influenced by Kardec’s Medium’s Book. Nothing wrong with that as Kardec’s work was way ahead of it’s time when it was published in 1861. However, the methods and approaches used by the spirit personalities to communicate, train and interact with mediums have greatly improved.

Back in the early years of Spiritualism there were no teachers of mediumship. Mediums learned through trial and error and with the assistance and input of teachers in the spirit world overtime created structured approaches to the unfoldment of the various phases of mediumship.

Madero was brilliant and had he not have been murdered his mediumship would have expanded even more. Love, harmony, enthusiasm, and higher purpose are the qualities needed to create the best conditions for successful mediumistic communications. Madero possessed all these qualities and more.

In the early years of Spiritualism there was much physical phenomena or manifestations of spirit power that could be directly experienced through the five physical senses. Nowadays, people are much more intellectually oriented and as such the mediumship practiced is mainly mental or telepathic in nature. It is not that one method is better but just better suited for the age. The methods for training mediums have greatly improved and expanded in the last 168 years.

C.M. MAYO: As you were reading Madero’s Spiritist Manual, or before or afterwards, did you ever sense that you were in communication with / sensing Madero’s spirit? Is there anything you would like to say about that?

STEPHEN A. HERMANN: I would think that Madero most likely would have been around you a lot when you were researching and writing the book. I do not know if he was around me when I was reading the book, but I do feel that he and I would have a lot in common if we were to meet. I think we would get along pretty well as I can relate to where he was at in terms of his mediumship and his spirituality in general.

C.M. MAYO: In your book, Mediumship Mastery (p. 9) you introduce the subtle bodies that interpenetrate the physical body. As I read it, this is a somewhat different explanation from given by Madero where he, following Kardec, talks about the “perispirit.” Can you explain?

STEPHEN A. HERMANN: The perispirit is the subtle or astral covering. Madero uses Kardec’s terminology. We have a physical body with subtle bodies interpenetrating it. After physical death the soul continues to function through the astral body and travels into the spirit world.

ON MEDIUMSHIP AND ENERGIES

C.M. MAYO: My experience has been that not all but most people either dismiss mediumship as impossible or, believing it possible, are frightened that, in calling on the spirit world, they might encounter negative entities. In particular, the Catholic and many other churches sternly warn against dabbling in conjuring spirits, especially with Ouija boards. In the introduction to your book, Mediumship Mastery, you write, “In all my years of working as a medium, I have never experienced anything negative or that made me feel uncomfortable. My experience of mediumship has always been genuinely positive, loving, and comfortable.” It would seem, from my reading of the Spiritist Manual, that Madero would have agreed. But has this been the case for others you know?

STEPHEN A. HERMANN: Mediumship is all about love and healing. However, training is important as is proper motivation. Someone could have a bad experience with mediumship if they dabble in it or go about doing it in a superficial way. Spiritual mediumship is completely orchestrated by higher spirit personalities. Mediumship is not a board game for drunk teenagers to play at 2 AM. Like attracts like.

C.M. MAYO: In your book’s final chapter, “Dealing with Skeptics,” you write, “People who are closed off and negative for any reason, which would include hardcore skeptics, are exceptionally more difficult to work with as the energies are not as strong, the links to the spirit world weaker, and the connections more incomplete and vague.”

It seems to me that U.S. Ambassador Henry Lane Wilson, who disdained Madero as mentally unbalanced and who, for his support for the coup d’etat that ended with Madero’s murder in 1913, has gone down as one of the archvillians of Mexican history, had much in common with the rigidmindedness of celebrity skeptics such as the Amazing Randi. Would you agree?

STEPHEN A. HERMANN: I don’t know Randi personally nor do I know the US Ambassador of that period. Who knows what motivates people on a deeper level? However, Randi does seem very closed off to higher consciousness and intuitive ability. I suspect that Ambassador Wilson was motivated completely by lower, selfish interests and as a result would have cut himself off from higher spiritual influences.

Skeptics are not necessarily immoral or callous individuals. They just do not often believe in the mystical and are highly suspect of claims that do not fit their rationalist view of the world. I appreciate skepticism as many people are completely gullible and easily misled. It is important to not throw out your intelligence when dealing with mediumship as there is a fine line with genuine psychic impressions and your own imagination.

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> Visit the webpage of Rev. Stephen A. Hermann, author of Mediumship Mastery

> Visit the web page for Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book 

> Visit the webpage for my book, together with a transcription of Madero’s Manual espírita, in Spanish, Odisea metafísica hacia la Revolución Mexicana.

> Visit the webpage for Resources for Researchers

> Find more Q & A’s here.

Q & A: W. Nick Hill on Sleight Work and Mucho Más

What Is Writing (Really)? 
Plus A New Video of Yours Truly Talking About 
Four Exceedingly Rare Books Essential 
for Scholars of the Mexican Revolution

Why Translate? The Case of the President of Mexico’s Secret Book

Find out more about C.M. Mayo’s books, shorter works, podcasts, and more at www.cmmayo.com.

Journal of Big Bend Studies: “The Secret Book by Francisco I. Madero”

Nope, that is not Francisco I. Madero, pictured right, but J.J. Kilpatrick, subject of Lonn Taylor’s fascinating article in this same issue of the Journal of Big Bend Studies, vol. 29, 2017.

A belated but delighted announcement: “The Secret Book by Francisco I. Madero, Leader of Mexico’s 1910 Revolution,” which is an edited and annotated transcript of my talk about my book, Metaphysical Odyssey into the Mexican Revolution (which is about and includes my translation of Manual espírita), came out in the Journal of Big Bend Studies in 2017. Because I am a literary writer, not an academic historian, it is a special an honor to have my work published in an outstanding scholarly journal of the Texas-Mexico borderlands.

For those rusty on their borderlands and Mexican history, Francisco I. Madero was the leader of Mexico’s 1910 revolution– the first major revolution of the 20th century– and President of Mexico from 1911-1913. This was not only a transformative episode for Mexico, but also for Texas.

My book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual, came out in 2014 (also in Spanish, translated by Agustín Cadena as Odisea metafísica hacia la Revolución Mexicana, Francisco I. Madero y su libro secreto, Manual espírita, from Literal Publishing.) So far so good: it has been cited already in a number of scholarly works about Madero and the Revolution.

Yes indeed, Metaphysical Odyssey is a peculiar title. In the article, I explain why I chose it and why, much as readers groan about it, I would not change it.

> Read the paper here. (I had posted an earlier only partially edited PDF at this link; in case you’ve already seen it, as of today, June 17, 2019, it has been updated.) And you can order a copy of the actual printed article with all photos, and of the complete issue from the Center for Big Bend Studies here.

A few of the photos, not in the PDF:

The first and definitively not secret book. This shows my copy of a third edition of the book that launched the Mexican Revolution: Francisco I. Madero’s La sucesión presidencial en 1910 [The Presidential Succession in 1910]. This third edition is from 1911. The first edition is dated 1908 and went into circulation in early 1909. Photo: C.M. Mayo.
Advertisement in Helios, October 1911, for the just-published Manual espírita by Bhîma, that is, Francisco I. Madero. Photo: C.M. Mayo.
The title page of my copy of a first edition of Madero’s Manual espírita of 1911. Note that it is stamped “Cortesia del Gral. Ramón F. Iturbe [Courtesy of General Ramón F. Iturbe]. Photo: C.M. Mayo.
Frontispiece and title page of my copy of the 1906 Spanish translation of Léon Denis’ Aprés le mort, translated from the French by Ignacio Mariscal and sponsored by Francisco Madero and his son, Francisco I. Madero. Photograph by C.M. Mayo.
My copy of the cover of the rare circa 1924 Barcelona edition of Manual espírita. Photo by C.M. Mayo.

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SPECIAL NOTE

Undoubtedly scholars, novelists and screenwriters will be producing works about Francisco I. Madero and the Mexican Revolution until Kingdom Come (or, perhaps I should say, the Reemergence of Atlantis); because I am a literary writer who roams over a wide variety of subjects, I do not intend to keep up with them all. That said, I regret that I could not cite in my article the book by Mexican historian Beatriz Gutiérrez Müller, Dos Revolucionarios a la sombra de Madero: A historia de Solón Argüello Escobar y Rogelio Fernández Güell (Mexico: Ariel, 2016), which I recommend as crucial for any bibliography on Madero, his Spiritism, the history of metaphysical religion in Mexico, and the Mexican Revolution itself. Gutíerrez Müller’s work should also be of special interest for anyone interested in current Mexican politics, for the prologue is by the author’s husband, now president of Mexico, Andrés López Obrador. This video on his YouTube channel shows the president and first lady discussing her book.

Biographer’s International Interview with C.M. Mayo: Strange Spark of the Mexican Revolution

Why Translate? The Case of the President of Mexico’s Secret Book

Marfa Mondays Podcast #20:
Raymond Caballero on Mexican Revolutionary General Pascual Orozco
and Far West Texas

Visit my website for more about my books, articles, and podcasts.

On Francisco I. Madero as Medium: Q & A with Rev. Stephen A. Hermann, Author of Mediumship Mastery

Francisco I. Madero, leader of the 1910 Revolution, President of Mexico (1911-1913) and author of Manual espírita (Spiritist Manual), 1911

The astonishing thing about Francisco I. Madero’s Manual espírita of 1911 is that it lays out his philosophy so passionately and precisely, and yet, with counted exceptions (among them, Mexican historians Tortolero, Guerra de Luna, and Rosas), apart from cursory mentions, historians have told us nearly nothing about this text, its origins, broader esoteric cultural context, and profound implications for understanding Madero’s actions as leader of the 1910 Revolution and as President of Mexico. My translation of Madero’s Manual espírita— the first into English and, as far as I have been able to ascertain, into any language— is included in my book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual.

>>Click here to view a one minute-long Mexican government video which gives a very basic idea of the official version of Madero’s importance in Mexico.<<

Madero was a medium in the Spiritist tradition of the late 19th and early 20th centuries of France and Mexico. While Metaphysical Odyssey into the Mexican Revolution is a scholarly contribution, I write about Madero and his Spiritist Manual not as an academic historian, but as his translator and as a creative writer who has lived in and written about Mexico for many years. I presumed that most of my readers would encounter Madero’s ideas about communicating with the dead extremely peculiar, even disturbing. For the most part this has been the case. To give one of several (to me, amusing) examples, one prominent Mexico expert who shall remain unnamed felt moved to inform me that, though he very much enjoyed my book, he would not be reading Spiritist Manual.

That said, I am grateful to have been invited to speak about it at the Centro de Estudios de la Historia de México CARSO, Mexico City’s National Palace, Rice University, Stanford University, UCSD Center for US-Mexican Studies, and elsewhere, and to date, historians of Mexico and other scholars in these audiences have been both thoughtful and generous in their comments.

To my surprise, however, the Internet has brought my and Madero’s books another, very different audience, one that encounters the Spiritist Manual as, shall we say, a vintage text out of a well-known and warmly embraced tradition. 

Rev. Stephen A. Hermann
www.stevehermannmedium.com

In his review for the National Spiritualist, Rev. Stephen A. Hermann writes, “Anyone interested in the history of international Spiritualism as well as as mediumnistic unfoldment will find this manual invaluable.”

With the aim of providing further historical and philosophical context for Francisco I. Madero and his Spiritist Manual, I asked Rev. Hermann if, from the perspective of a practicing medium and teacher of mediumship— and author of the just-published Mediumship Mastery: The Mechanics of Receiving Spirit Communications— he would be so kind as to answer some of my questions about Madero as a medium and about his philosophy.

ON MADERO AS MEDIUM

C.M. MAYO: In your book, Mediumship Mastery, you distinguish between two broad types of mediumship, mental and physical. “Automatic writing” you categorize as both. Francisco I. Madero was a writing medium, that is, a medium who channeled messages from the spirit world through his hand and pen onto paper. Can you explain this? And, is this type of mediumship still common today?

STEPHEN A. HERMANN: Madero practiced automatic writing in which spirit personalities would control the movements of his arm and hand to write messages. It is common for many people, not knowing the difference, to confuse automatic writing with the phase of mediumship known as inspirational writing. With inspirational writing the medium’s conscious and unconscious mind are very much involved with the process. Genuine automatic writing occurs typically quite rapidly with the medium unable to control the movements taking place. The conscious mind of the medium is not involved in the process and the medium could even be engaged in a conversation with others while the writing is produced.

In the period that Madero developed his mediumship the practice of automatic writing, the use of planchette and table for spirit communication was quite common for many mediums. Madero was heavily influenced by the writings of the French Spiritualist Kardec, whose classic Medium’s Book was widely used by students of spirit communication as a standard for mediumistic unfoldment. 

As a phase of mediumship automatic writing is not commonly practiced the way it would have been a century ago. In most countries around the world most mediums practice mental phases of mediumship such as clairvoyance, clairaudience and clairsentience (psychic seeing, hearing and sensing). There are also many mediums who practice controlled speaking or trance channeling.

C.M. MAYO: How how would you, as a medium, evaluate Madero’s mediumnistic notebooks? (These are preserved in his archive in Mexico’s Ministry of Finance; in my book, I quoted from some of them, communications in Madero’s handwriting signed by “Raúl,” “José” and “B.J.”).

STEPHEN A. HERMANN: I was impressed by Madero’s dedication to God, the spirit world and his mission to help Mexico. He certainly appears to have lived by higher spiritual principles. The communications that he received I feel were genuine and indicate the great effort of teachers in the spirit world to use him as a positive influence in the material world. I would love to see all his notebooks published and your book distributed even more as Madero’s work is an excellent example of a politician motivated selflessly out of love and duty.

[C.M. MAYO: The mediumnistic notebooks have been transcribed and published in volume VI. of Obras completas de Francisco Ignacio Madero, edited by Alejandro Rosas Robles, Editorial Clío, Mexico, 2000. For more about the work of Alejandro Rosas Robles and other Mexican historians on Madero and esoteric philosophy, see my post Lifting the (Very Heavy) Curtain on the Leader of Mexico’s 1910 Revolution].

C.M. MAYO: It seems that by the time Madero became president he was no longer channeling written messages but instead relied on “inspiration” or telepathic communication from spirits. My understanding is that Madero considered this an advance in his mediumnistic abilities. Would you agree?

STEPHEN A. HERMANN: A student of mediumship is always progressing and as such the manner that his or her mediumship functions will evolve accordingly. I assume that Madero would have put considerable effort into growing as an individual as well as enhancing his own mediumistic skills. It is not that one phase of mediumship is better than another. All spiritual gifts are ways for the spirit personalities to bring love and healing to people in the material world. It is very common for mediums to develop new phases of mediumship as they gain experience and are ready. Madero was very progressive in all aspects of his life.

C.M. MAYO: One of the questions I invariably hear in any presentation or conference about Madero and his Spiritism is that, if he really were hearing from spirits, why did they not warn him about the coup d’etat of 1913, so that he could save himself? (Perhaps because as President coping with the challenges of governing, he no longer had the peace of mind to listen?) In Mediumship Mastery (p. 154-155) you write, “While warnings might be given in order to prevent a mishap, telling the recipient negative information such as he or she is going to die next week or be involved in a serious accident, generally would not come through with controlled regulated mediumship.” Can you explain and/or elaborate?

STEPHEN A. HERMANN: Madero would have been under great stress so it is very possible that his own mind would not have been receptive to warnings given by his guardians in the spirit world. On the other hand, we do not know the full picture in terms of his karma or lessons in this lifetime. Madero performed great works when he was physically present. I am sure that these great works would have continued in other realms after his physical death.

C.M. MAYO: In the introduction to your book, Mediumship Mastery, you mention that you trained as a hypnotherapist. From his personal library we know that Madero was intensely interested in hypnotism. Would this knowledge have enhanced his abilities as a medium and as a political leader? And if so, how?

STEPHEN A. HERMANN: Kardec and many of the pioneers of the Spiritualist movement studied Mesmerism and altered-states-of-consciousness. The awareness of inducing trance states is crucial for the development of mediumistic ability. For example, with clairvoyance the more the medium is able to place his or her mind into a receptive state and get the analytical mind out of the way, the easier it will be to receive as well as accurately interpret spirit messages given in this manner. Mediumship mastery requires considerable discipline on the part of the medium. Hypnosis is an effective tool for helping student mediums train their minds and open up as instruments for the spirit personalities to work through.

ON SPIRITISM, SPIRITUALISM, 
THE PHILIPPINES, AND PSYCHIC SURGERY

C.M. MAYO: Spiritism developed in France from the root of Anglo-American Spiritualism. As a medium who has practiced and taught in various countries from the U.S. to New Zealand and including in the Philippines, do you see important differences in these traditions, Spiritualism and Spiritism, today?

STEPHEN A. HERMANN: Spiritism and Spiritualism are branches of the same tree. A Spiritist is a Spiritualist who follows primarily the doctrine found within Kardec’s writings. Anglo-American Spiritualists do not limit themselves to Kardec’s writings and as a whole have not officially embraced the concept of reincarnation. The Spiritist approach generally places more emphasis on higher philosophy and less on phenomena or providing evidence of survival as the Spiritualist approach emphasizes. I think as a whole the Spiritist approach tends to be more progressive than what is found in many Spiritualist churches. However, Spiritists can be a bit dogmatic in adhering to Kardec’s writings.

C.M. MAYO: In your chapter “Spiritiual Healing” you discuss psychic surgery in the Philippines. Though Madero does not discuss psychic surgery in the Spiritist Manual, in my book, Metaphysical Odyssey into the Mexican Revolution, I mention the Filipino and Brazilian psychic surgeons as well as some Mexicans including Niño Fidencio and Doña Pachita because they are well-known in Mexico and I felt they represented traditions that could claim at least some tangly bit of roots in the early 20th century Spiritism of Madero. Would you agree? Also, have you practiced and/or witnessed any psychic surgery yourself?

STEPHEN A. HERMANN: There have always been mediums or healers in all cultures. The Philippines were a Spanish colony for almost three hundred years. Many of the leaders of the revolution against Spanish rule were involved in the practice of Spiritualism. Kardec’s writings were again a major influence in this part of the world.

I teach mediumship and healing worldwide and the Philippines is one of the countries I regularly visit. Over the years I have witnessed and experienced many remarkable physical and emotional healings with my own mediumship as well as the mediumship of others. With healing God is the healer and we are only vehicles for God’s unconditional love to work through. Yes, I practice psychic surgery with the help of spirit doctors. However, I do not pull blood and guts out of people and drop it in a tin can as many Filipino healers do.

C.M. MAYO: My understanding is that Spiritism arrived in the Philippines with Spanish translations of Kardec’s works. Presumably many of these came out Barcelona, an important center for esoteric publishing (and indeed, many of the books in Madero’s personal library were from Barcelona). When I discovered that Madero’s 1911 Manual espírita had been reprinted by Casa Editorial Maucci in Barcelona in 1924, I immediately wondered whether any copies had made their way to the Philippines and so played some role in the spread of Spiritism there. Do you know anything about this?

STEPHEN A. HERMANN: I do not know anything about this. Don Juan Alvear in 1901 founded the first Spiritist center in San Fabrian, Pangasinan. I have worked at this center many times and the energy is amazing. Alvear was a great political leader, educator and prominent intellectual. Like Madero, Alvear authored a book on mediumship and was a hero of the revolution. His statue is outside the government building and across the street from the Spiritist center he founded.

[C.M. MAYO: See Hermann’s blog post about some history of Spiritism in the Philippines here. And for more about Spiritism in the Philippines, a subject on which I am admittedly very foggy, one place to start is Harvey Martin’s The Secret Teachings of the Espiritistas.]

ON THE BHAGAVAD-GITA AND REINCARNATION

C.M. MAYO: In many places in your book, Mediumship Mastery, you quote from the Bhagavad-Gita.This was a work that fascinated Madero; he not only mentions it in his Spiritist Manual, but under the pseudonym “Arjuna”— the name of the warrior in the Bhagavad-Gita— he wrote articles about it and was planning a book about its wisdom for the modern world. The Bhagavad-Gita also had an important influence on Gandhi, Emerson, the Theosophists, and many others. One of its many teachings is about reincarnation. In your book’s chapter “Past Life Readings,” you mention that you have recollections of some of your past lives and also have received communications from spirits about others’ past lives. Would you elaborate on reincarnation as explained in the Gita?

STEPHEN A. HERMANN: The Bhagavad Gita is a conversation between the Supreme Personality and Arjuna. I try to read it as much as possible. Life is eternal as the personality continues into the world of spirit. The Bhagavad Gita explains the science of connecting with the Godhead and how to cultivate devotion or love of God. Every seven years pretty much all the molecules in our physical bodies change. So we are always changing physical bodies. Based on our consciousness at the end of this physical life we will end up having to take another physical birth. The Gita explains the process of transmigration and how we can ascend to higher levels.

C.M. MAYO: Like Madero in his Spiritist Manual, in your book, Mediumship Mastery, you advocate a vegetarian diet. Is this an idea that came to Spiritualism / Spiritism from Hindu philosophy?

STEPHEN A. HERMANN: Higher teachers on both the physical and spiritual worlds always advocate vegetarianism as it is very bad to hurt animals and cause suffering to others. A true follower of Jesus would not want to hurt others as would a true follower of Buddha. There is only one God and we are all God’s children. I am sure Madero was influenced by Vedic teachings which is why he loved the Bhagavad Gita.

MORE ABOUT MADERO’S SPIRITIST MANUAL

C.M. MAYO: What surprised you the most about Madero’s Spiritist Manual?

STEPHEN A. HERMANN: I really loved reading the Spiritist Manual. It didn’t really surprise me as I am familiar with everything he wrote already. However, I especially loved reading the extra sections about your research and his notes, etc. I think you did a fantastic job.

C.M. MAYO: In terms of his understanding of mediumnistic unfoldment—or anything else—are there any points where you would disagree with Madero’s Spiritist Manual?

STEPHEN A. HERMANN: Madero approaches mediumship heavily influenced by Kardec’s Medium’s Book. Nothing wrong with that as Kardec’s work was way ahead of it’s time when it was published in 1861. However, the methods and approaches used by the spirit personalities to communicate, train and interact with mediums have greatly improved.

Back in the early years of Spiritualism there were no teachers of mediumship. Mediums learned through trial and error and with the assistance and input of teachers in the spirit world overtime created structured approaches to the unfoldment of the various phases of mediumship.

Madero was brilliant and had he not have been murdered his mediumship would have expanded even more. Love, harmony, enthusiasm, and higher purpose are the qualities needed to create the best conditions for successful mediumistic communications. Madero possessed all these qualities and more.

In the early years of Spiritualism there was much physical phenomena or manifestations of spirit power that could be directly experienced through the five physical senses. Nowadays, people are much more intellectually oriented and as such the mediumship practiced is mainly mental or telepathic in nature. It is not that one method is better but just better suited for the age. The methods for training mediums have greatly improved and expanded in the last 168 years.


C.M. MAYO: As you were reading Madero’s Spiritist Manual, or before or afterwards, did you ever sense that you were in communication with / sensing Madero’s spirit? Is there anything you would like to say about that?

STEPHEN A. HERMANN: I would think that Madero most likely would have been around you a lot when you were researching and writing the book. I do not know if he was around me when I was reading the book, but I do feel that he and I would have a lot in common if we were to meet. I think we would get along pretty well as I can relate to where he was at in terms of his mediumship and his spirituality in general.

C.M. MAYO: In your book, Mediumship Mastery (p. 9) you introduce the subtle bodies that interpenetrate the physical body. As I read it, this is a somewhat different explanation from given by Madero where he, following Kardec, talks about the “perispirit.” Can you explain?

STEPHEN A. HERMANN: The perispirit is the subtle or astral covering. Madero uses Kardec’s terminology. We have a physical body with subtle bodies interpenetrating it. After physical death the soul continues to function through the astral body and travels into the spirit world.

ON MEDIUMSHIP AND ENERGIES

C.M. MAYO: My experience has been that not all but most people either dismiss mediumship as impossible or, believing it possible, are frightened that, in calling on the spirit world, they might encounter negative entities. In particular, the Catholic and many other churches sternly warn against dabbling in conjuring spirits, especially with Ouija boards. In the introduction to your book, Mediumship Mastery, you write, “In all my years of working as a medium, I have never experienced anything negative or that made me feel uncomfortable. My experience of mediumship has always been genuinely positive, loving, and comfortable.” It would seem, from my reading of the Spiritist Manual, that Madero would have agreed. But has this been the case for others you know?

STEPHEN A. HERMANN: Mediumship is all about love and healing. However, training is important as is proper motivation. Someone could have a bad experience with mediumship if they dabble in it or go about doing it in a superficial way. Spiritual mediumship is completely orchestrated by higher spirit personalities. Mediumship is not a board game for drunk teenagers to play at 2 AM. Like attracts like.

C.M. MAYO: In your book’s final chapter, “Dealing with Skeptics,” you write, “People who are closed off and negative for any reason, which would include hardcore skeptics, are exceptionally more difficult to work with as the energies are not as strong, the links to the spirit world weaker, and the connections more incomplete and vague.”

It seems to me that U.S. Ambassador Henry Lane Wilson, who disdained Madero as mentally unbalanced and who, for his support for the coup d’etat that ended with Madero’s murder in 1913, has gone down as one of the archvillians of Mexican history, had much in common with the rigidmindedness of celebrity skeptics such as the Amazing Randi. Would you agree?

STEPHEN A. HERMANN: I don’t know Randi personally nor do I know the US Ambassador of that period. Who knows what motivates people on a deeper level? However, Randi does seem very closed off to higher consciousness and intuitive ability. I suspect that Ambassador Wilson was motivated completely by lower, selfish interests and as a result would have cut himself off from higher spiritual influences.

Skeptics are not necessarily immoral or callous individuals. They just do not often believe in the mystical and are highly suspect of claims that do not fit their rationalist view of the world. I appreciate skepticism as many people are completely gullible and easily misled. It is important to not throw out your intelligence when dealing with mediumship as there is a fine line with genuine psychic impressions and your own imagination.

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> Visit the webpage of Rev. Stephen A. Hermann, author of Mediumship Mastery

> Visit the web page for Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book 

> Visit the webpage for my book, together with a transcription of Madero’s Manual espírita, in Spanish, Odisea metafísica hacia la Revolución Mexicana.

> Visit the webpage for Resources for Researchers

What Is Writing (Really)? 
Plus A New Video of Yours Truly Talking About 
Four Exceedingly Rare Books Essential 
for Scholars of the Mexican Revolution

Why Translate? The Case of the President of Mexico’s Secret Book

The Book As Thoughtform, the Book As Object: 
A Book Rescued, a Book Attacked, and 
Katherine Dunn’s Beautiful Book White Dog Arrives

Find out more about C.M. Mayo’s books, shorter works, podcasts, and more at www.cmmayo.com.

Una ventana al mundo invisible (A Window to the Invisible World): Master Amajur and the Smoking Signatures

Una ventana al mundo invisible. Protocolos del IMIS
Editorial Antorcha, Mexico City, 1960.
[A Window to the Invisible world: Protocols of the IMIS]

I was a long ways into into the labyrinth of research and reading for my book, Metaphysical Odyssey into the Mexican Revolution, when I happened into Mexico City’s Librería Madero, expressing a vague interest in Francisco I. Madero and “lo que sea de lo esotérico.” When the owner, Don Enrique Fuentes Castilla, set this book upon the counter, I confess, the cover, which looks like a Halloween cartoon, with such childish fonts, did little to excite my interest. But oh, ho ho (in the voice of the Jolly Green Giant):

A Window to the Invisible World: Protocols of the Mexican Institute for Psychic Research Mexico City, 1960

This book, Una ventana al mundo invisible, is nothing less than the official, meticulously documented records of the dozens and dozens of research-séances of the Instituto Mexicano de Investigaciones Síquicas or IMIS (Mexican Institute of Psychic Research) from April 10, 1940 to April 12, 1952, members of which included– the book lists their names and their signatures— several medical doctors and National University (UNAM) professors; an ex-Rector of the UNAM, the medical doctor and historian Dr. Fernando Ocaranza; several generals; ambassadors; bankers; artists and writers, including José Juan Tablada; a supreme court justice; an ex-Minister of Foreign relations; an ex-director of Banco de México, Carlos Novoa; Ambassador Ramón Beteta, ex Minister of Finance; and… drumroll… both Miguel Alemán and Plutarco Elías Calles. *

Close up of the subtitle. Madam Mayo disapproves of the font. (Dude, what were you smoking?)

*I hate giving wikipedia links but as of this writing, the official webpage for the Mexican presidency doesn’t go back more than four administrations.

For those a little foggy on their Mexican history, Plutarco Elías Calles served as Mexico’s President from 1924-1928, and Miguel Alemán, 1946-1952. At the time of the séances documented in Una ventana al mundo invisible, Calles was in retirement, having returned from the exile imposed on him by President Cardenás in the 1930s.

President of Mexico, “El Jefe Máximo” Plutarco Elías Calles. In retirement he joined the IMIS and was a regular participant in the research-séances documented in Una ventana al mundo invisible

When Una ventana al mundo invisible was published in 1960, Alemán was long gone from power, and Calles had passed away. 

I had heard, as has anyone who goes any ways into the subject, that Alemán and Calles and other Mexican “public figures” were secret Spiritists, but here, dear readers, in the Protocolos del IMIS, are the smoking signatures.

Yes,  There are Other References to 
Una ventana al mundo invisible

Mexican historian Enrique Krauze was one of the first to cite Una ventana al mundo invisible in his chapter on Calles in Biography of Power, as does Jurgen Burchenau in his biography, Plutarco Elías Calles and the Mexican Revolution. But, as I write these lines, Una ventana al mundo invisible remains surprisingly obscure.

The Revolution as dolor de cabeza

Of course, I googled. A Mexican writer,  Héctor de Mauleón, had discovered Una ventana al mundo invisible in a different Mexico City antiquarian bookstore and written up a summary for the October 2012 issue of Nexos. (But he complains of his copy’s missing the picture of the conjured spirit, “Master Amajur.” More about that in a moment.) And also recently, Grupo Espírita de la Palma, a Canary Islands Spiritist blog, which has posted several important bibliographic notes as well as a bibliography of Spanish works on Spiritism, posted this piece about the Jesuit Father Heredia’s involvement with the IMIS–thanks to his friend, none other than Calles–and about this book.

How about WordCat? Yes, there are several copies of the 1960 edition of Una ventana al mundo invisible in libraries in Mexico City. And three copies in the United States: the Library of Congress, the New York Public Library, and (why?) the University of West Georgia. Ah, and WorldCat also shows several copies in Mexico of an edition © 1993 and published in 1994 by Planeta and another, expanded edition published by Posadas in 1979.

(A research project for whomever wants it: to delve into the Mexican hemerotecas of 1960-61 for any newspaper coverage, and 1979 and 1994 for anything about the Posadas and Planeta editions. My guess is, not much, for the press was largely under the thumb of the ruling party and this sort of information about Mexican Presidents would have been, to say the least, unwelcome. But that’s just my guess.)

So, Now, Delving into the Contents…

Rafael Alvarez y Alvarez (1857 – 1955), Mexican banker and founder of the Instituto Mexicano de Investigaciones Síquicas (IMIS)

The copy Don Enrique was offering, and for a very reasonable price, still had its dust jacket, small tears in places along the bottom and the top, but intact (the image on this blog post is a scan of my copy). The rest of it was pristine; the pages had not even been cut. Don Enrique slit open a few for me in the bookstore, and once home, I continued with my trusty steak knife (read about my other steak knife adventure here.)

I dove right in and learned that the founder of the IMIS, to whose memory the book is dedicated, was Rafael Alvarez y Alvarez (1887-1955), a distinguished Mexican banker, a president of the Monte de Piedad, and a congressman and senator. (Looking at his portrait with my novelist’s eye– that gaze! the bow tie!– yes, the intrepid maverick.)

The introduction is by Gutierre Tibón, an Italian-Mexican historian and anthropologist, professor in the National University’s prestigious faculty of Philosophy and Literature, and author of numerous noted works, including Iniciación al budismo and El jade de México.

A Brief Bit of Background
on 19th Century Parapsychological Research

The goal of the IMIS was to progress in the tradition of pioneer American, English, and European parapsychological researchers. From my book, Metaphysical Odyssey into the Mexican Revolution, the first chapter, which provides 19th century background for Madero’s ideas about Spiritism, which he considered both a religion and a science:

“The exploits of mediums such as the Fox sisters, D.D. Home, the Eddy Brothers, and later in the nineteenth century, prim Leonora Piper (channel for the long-dead “Dr Phinuit” and the mysterious “Imperator”), and wild Eusapia Palladino (whose séances featured billowing curtains, floating mandolins and, popping out of the dark, ectoplasmic hands), spurred the studies of investigators, journalists and a small group of elite scientists. Noted German, Italian, and French scientists, such as Nobel prize-winning physiologist Charles Richet undertook the examination of these anomalous phenomena, but the British Society for Psychical Research, founded in 1882, and the American Society for Psychical Research founded three years later, led the fray. Though their ranks included leading scientists such as chemist William Crookes, naturalist Alfred Russel Wallace, physicist Oliver Lodge, and William James (the Harvard University professor considered the father of psychology). Yet their researches almost invariably met not with celebration, nor curiosity on the part of their fellow academics, but ridicule, often to the point of personal slander.”

On that note, for anyone interested in learning more about 19th century parapsychological research, a very weird swamp indeed, I recommend starting with science journalist Denorah Blum’s excellent Ghost Hunters: William James and the Search for Scientific Proof of Life After Death. (See also Blum’s website.)

Medium Luís Martínez
and “Spirit Guide” Dr. Enrique del Castillo

Luis Martínez, Mexican medium

As James et al had Leonora Piper, and Richet and Lombroso, Eusapia Palladino, the IMIS employed the medium Luis Martínez, who was able to evoke a broad spectrum of phenomena, from ringing bells to apports, ectoplasm, breezes, raps and knocks, levitation, and so on. 

In séances with Martínez, the IMIS heard from its spirit guide on the “other side,” one Dr. Enrique del Castillo, a Mexican doctor of the 19th century. According to Dr Tibón in his introduction to Una ventana al mundo invisible (p. 20, my translation):

“The way he looked was perfectly well known because once he “aported” his photograph, which was later made into a larger size, framed and displayed the Institute’s workroom. Another aport of Dr. del Castillo were his spectacles, identical to those in the portrait. He brought them on October 24, 1944, at 10:30 pm, in a séance that was documented in Cuernavaca, and he said these words, directing them to Rafael Alvarez y Alvarez: ‘In leaving my spectacles to you, dear son, it is with the wish that you will see clearly the future road we must take. May these spectacles take you on the path where we will always be companions.'”

Enter “Master Amajur”

Of special note was the séance on the evening of September 24, 1941, when Plutarco Elías Calles invited Carlos de Heredia, S.J., author of a book debunking Spiritism– and Father Heredia, sufficiently awed (and according to Calles, converted)  affixed his signature as witness to genuine phenomena. That séance is documented in its entirety in Una ventana al mundo invisible. From Dr. Tibón’s introduction (p.21, my translation):

“That memorable night there materialized another spirit guide for the circle: an oriental doctor named Master Amajur; and he did not only show himself completely to Father Heredia, he also spilled a glass of water, saturated it with magnetic fluid, and gave it to him to drink. Then there appeared the phantom of Sister María de Jesús and, before the astonished cleric, illuminated her face in a most unusual manner. Finally, Dr Enrique del Castillo appeared, surrounded by many tiny lights. These levitated the medium, chair and all– the equivalent of raising almost 100 kilos– and silently left him in the other end of the room. This phenomenon was verified for the first time. Later, I had the fortune to attend its repetition and I literally saw the medium fly two meters into the air.”

Master Amajur started showing up from the first documented séance of May 8, 1940 (p. 89, my translation of some of the highlights):

“Master Amajur [appeared] very clearly, he touched all of us and he wrote a message which says: Go forward and I will help you. When we asked him [for a message] he left a message for Colonel Villanueva that says: It would be good for you to attend a séance. [… ]The first materialization produced an electric spark above the lightbulb that was loose in its socket[… ] There was an aport: a small bottle of perfume and its essence sprinkled above us. The music box passed over our heads. The Master gave us his cloak to touch, which seemed to all of us a piece of gauze. One again he produced a fresh breeze: it smelled of ozone.

On June 12, 1940 (p.90, my translation):

[…] the Master came in. This manifestation appeared first as a human hand covered with a veil, imitating a human figure. Then it increased in size and luminosity until it came txo a height of about 1.5 meters. Only the head and bust could only be seen. It was covered in a bluish white veil which I touched with my face. It gave me the impression of being a cotton fabric… It gave me a large glass of water to drink… It put flowers in our hands, it gave us a perfumed air, and when luminous blobs passed near my face I perceived the smell of phosphorous.”

On June 22, 1941 (my translation, p. 92):

“In front of all of us, Amajur left on the wall an inscription that said: Go forward. Upon request, he gave fluid to a magnolia and then he began to cut the petals. One by one these were deposited in the mouths of the participants.”

And so on. Séance after séance after séance–96 in all–with sparks, music, levitations, ectoplasmic this & that, perfumes, flowers, and frequent appearances not only by Master Amajur and sundry others, but also a childlike spirit, “Botitas” (Little Boots), who would tug on the participants’ pant legs. 

Photographing Master Amajur

Close up of “Master Amajur” From the cover of Una ventana al mundo invisible

Skipping ahead to the séance of June 17, 1943– which Plutarco Elías Calles attended– Master Amajur has agreed to pose for a photograph. At first this doesn’t work; the photographer only captures a hand and then, suddenly, falls into convulsions. But then, after some further bizarre phenomena and friendly intervention by the spirit Dr. del Castillo, the photograph is achieved (p. 194, my translation):

“According to Mrs. Padilla [wife of Ezequiel Padilla, ex Minister of Foreign Relations, also in attendance on this occasion], and in agreement with all the other participants, at the moment of the explosion or flash from the photographer’s lamp, in the shadow could be seen the complete figure of the master, as if a statue of about 2 meters covered in a cloak, from head to foot. It was also noted that Master Amajur received a powerful shock and on asking him if he would permit another photograph to be taken, he said no.”

According to the dust jacket flap text, this is the very photograph that adorns the cover of the book. But, um, it looks more like a drawing to me. (As, by the way, many purported “spirit photographs” do. Google, dear reader, and ye shall find. Lots on eBay, by the way.)


Madame Blavatsky. The monumental figure of modern esotericism. Author of The Secret Doctrine and Isis Unveiled, etc. Founder, Theosophical Society

For historians of the metaphysical, it is interesting to note that Master Amajur claimed to be a member of the Great White Brotherhood, a term which came into use in the West with Madame Blavatsky, co-founder of the Theosophical Society, in the 19th century. She claimed that her teachers, who often met with her on the astral plane, were the Great White Brothers or Mahatamas, the Ascended Masters Koot-hoomi (Kuthumi) and Morya. Later, her follower A. P. Sinnett expanded on this topic in a sensational book of its day, The Mahatma Letters (1923). Over the decades, other psychics claimed to receive channeled messages from various Ascended Masters, most notably “St. Germain” and Alice Bailey’s “Djwahl Khul” or “The Tibetan.” It would seem that “Master Amajur” falls into this rather blurry and ever-morphing category.* 

*So are the terms Great White Brother, Mahatma, and Ascended Master one and the same? In this article in Quest, modern-day Theosophist Pablo B. Sender elucidates. 

Interesting to note also that a google search brought up the tidbit that “Amajur” was the name of an astronomer of 10th century Baghdad– though I hasten to add, according to the IMIS reports in Una ventana al mundo invisible, “Master Amajur” spoke Mexican Spanish. And of further note: there are Spiritist groups that continue to channel messages from Master Amajur today.

Dear readers, conclude what you will, and whether this finds you embracing a gnosis that “resonates” with you, cackling like a hyena, or just numbly confused, surely we can agree that this is all very remarkable.

So What, Pray Tell, Does All This Have to Do
with Don Francisco I. Madero?

Francisco I. Madero, President of Mexico 1911-1913; leader of the 1910 Revolution; and as “Bhima,” author of the 1911 Spiritist Manual

My book, Metaphysical Odyssey into the Mexican Revolution, is about Madero as leader of the 1910 Revolution and President of Mexico, 1911-1913 and how his political career was launched as an integral part of his Spiritist beliefs. (The book includes my translation of his secret book of 1911, Spiritist Manual, which spells it all out– all the way to out-of-body travel and, yes, interplanetary reincarnation.) 

Not all– Enrique Krauze, Yolia Tortolero Cervantes, Javier Garciadiego, Alejandro Rosas Robles, Manuel Guerra de Luna, among others, are important exceptions– but most historians of Mexico and its Revolution sidestep, belittle, or even ignore Madero’s Spiritist beliefs. In my book, I have quite a bit to say about why I think that is (key words: cognitive dissonance), but in sum, few have any context for Madero’s ideas which, for most educated people in the western world, fall into the category of absurd nonsense and “superstition.” 

My aim in my book– and this blog post– is not to convince the reader of the truth or falsity of any religious beliefs (ha, neither do I poke tigers with sticks for the hell of it), but to provide a sense of the history and richness of the matrix of metaphysical traditions from which Madero’s beliefs emerged. And with this context, I believe, we can arrive at the conclusion that Madero was not mad, nor so naive and weak as many have painted him, but that, in fact, he was a political visionary of immense courage who found himself on a counterrevolutionary battlefield of such rage and chaos that, if it was fatal for him, would have been for almost anyone else as well. 

Madero did not, like some mad alchemist, cook up his ideas by himself; they fit into what was then and is now a living tradition. Madero’s Spiritism was French, itself an off-shoot of American Spiritualism, and with roots in occult Masonry and hermeticism and mesmerism; in the early 20th century, Madero also adopted ideas from a wide range of difficult-to-categorize mystics, such as Edouard Schuré, and from the Hindu holy book so beloved of the Theosophists, Thoreau, and Mohandis Gandhi: the Baghavad-Gita.

After Madero, on the one hand, we see Spiritism melding with folkloric and shamanistic traditions, as with the mediumistic healers Niño Fidencio, Doña Pachita, and the “psychic surgeons” of Brazil and the Philippines. On the other hand, a very small and adventurous group of what was primarily members of the educated urban elite– as we see in Una ventana al mundo invisible– continued the international tradition of parapsychological research that, as we know from his Spiritist Manual and his personal library, Madero greatly admired.

Relevant Links:

>My book, now in paperback and Kindle: 
Metaphysical Odyssey into the Mexican Revolution:Francisco I. Madero and His Secret Book, Spiritist Manual

>En español (Kindle):
Odisea metafísica hacia la Revolución Mexicana.Francisco I. Madero y su libro secreto, Manual espírita

>Resources for Researchers: Blogs, Articles, and More

>Mexico City’s incomparable Librería Madero

Why Translate? The Case of the President of Mexico’s Secret Book

Translating Across the Border

A Visit to El Paso’s “The Equestrian”

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Find out more about
C.M. Mayo’s books, articles, podcasts, and more.