An Extraordinary Popular Delusion
Benjamin Wilson, M.D.

Proponents of the Toronto/Brownsville movements frequently cite Jonathan Edwards' descriptions of various manifestations as evidence that the unusual manifestations that are seen in the present "Revival" movement are inspired and orchestrated by the Holy Spirit. This attempt is clearly an acknowledgement by Brownsville/Toronto apologists that evidence for this activity is lacking in the Bible. Information not presented by the Toronto/Brownsville proponents is the incidence of these "manifestations" in the extant secular society.

A book which gives an answer to this question is Extraordinary Popular Delusions and the Madness of Crowds, by Charles MacKay, LLD. This tome was originally published in 1841 and 1852, and contains descriptions of "manifestation" style behavior seen in Europe and the United States in the 17th, 18th, and 19th century. The following descriptions have nothing to do with the revival movements sparked by John Wesley or Jonathan Edwards, though. In fact, there is no mention made of any evangelical movement being associated with an "extraordinary popular delusion." The behavior that is described, though, could very well be a description of activities seen in the present day "revival."

In the excerpts taken from the book note the "manifestations" that are mentioned. They include sudden loss of consciousness, seizure like activity, uncontrolled laughter, and a panoply of bizarre claims, such as the ability to see with one's toes. Note the reports of great crowds traveling from far distances to obtain the special dispensation. Finally, observe that investigations into the claims invariably demonstrated nothing more than mass manipulation of people's imaginations.

The Convulsionaries

In the mid 1600's in England an individual named Valentine Greatraks became convinced that he had great healing power and the ability to cast out demons. We are told that

"According to his own account, such great multitudes resorted to him from divers places, that he had no time to follow his own business, or enjoy the company of his family and friends. He was obliged to set aside three days in the week, from six in the morning till six at night, during which time only he laid hands upon all that came. Still the crowds which thronged around him were so great, that the neighbouring towns were not able to accommodate them. He thereupon left his house in the country, and went to Youghal, where the resort of sick people, not only from all parts of Ireland, but from England, continued so great, that the magistrates were afraid they would infect the place by their diseases. Several of these poor credulous people no sooner saw him than they fell into fits, and he restored them by waving his hand in their faces, and praying over them."

At about the same time another healing wizard, Francisco Bagnone, was performing the same tricks in Italy:

"He had only to touch weak women with his hands, or sometimes (for the sake of working more effectively upon their fanaticism) with a relic, to make them fall into fits, and manifest all the symptoms of magnetism."

In the early 1700's events in France attracted international attention:

"The Convulsionaries of St. Medard, as they were called, assembled in great numbers round the tomb of their favourite saint, the Jansenist priest Paris, and taught one another how to fall into convulsions. They believed that St. Paris would cure all their infirmities; and the number of hysterical women and weak-minded persons of all descriptions that flocked to the tomb from far and near was so great as daily to block up all the avenues leading to it. Working themselves up to a pitch of excitement, they went off one after the other into fits, while some of them, still in apparent possession of all their faculties, voluntarily exposed themselves to sufferings which on ordinary occasions would have been sufficient to deprive them of life. The scenes that occurred were a scandal to civilization and to religion - a strange mixture of praying on bended knees at the shrine of St. Paris, others were shrieking and making the most hideous noises. The women especially exerted themselves. On one side of the chapel there might be seen a score of them, all in convulsions; while at another as many more, excited to a sort of frenzy, yielded themselves up to gross indecencies. . . ."

The Marvelous Magnets of Maestro Mesmer

In the later part of the eighteenth Anthony Mesmer introduced "animal magnetism" to France, having appropriated it from an Austrian Jesuit priest, Father Hell, who was a professor of astronomy at the University of Vienna. The term "animal magnetism" was used because Hell and Mesmer originally used magnets to perform their magic. Mesmer eventually discovered that he did not need magnets and could produce the same effects just by using his hands. He concluded that he must have an invisible magnetic fluid emanated from his hands and produced the various wonders.

Mesmer's boasts of the great healing power of "animal magnetism" attracted the attention of the French Academy of Science, who appointed a commission to study the efficacy of his treatment. A series of patients was "magnetized" by listening to music while the wizard moved a wand over their bodies for up to several hours, or massaged the abdomen and chest. The results were striking:

"Meanwhile the patients in their different conditions present a very varied picture. Some are calm, tranquil, and experience no effect. Others cough, spit, feel slight pains, local or general heat, and have sweatings. Others again are agitated and tormented with convulsions. These convulsions are remarkable in regard to the number affected with them, to their duration and force. As soon as one begins to be convulsed, several others are affected. The commissioners have observed some of these convulsions last more than three hours. They are accompanied with expectorations of a muddy viscous water, brought away by violent efforts. Sometimes streaks of blood have been observed in this fluid. These convulsions are characterised by the precipitous, involuntary motion of all the limbs, and of the whole body; by the contraction of the throat - by the leaping motions of the hypochondria and the epigastrium - by the dimness and wandering of the eyes - by piercing shrieks, tears, sobbing, and immoderate laughter. They are preceded or followed by a state of languor or reverie, a kind of depression, and sometimes drowsiness. The smallest sudden noise occasions a shuddering; and it was remarked, that the change of measure in the airs played on the piano-forte had a great influence on the patients. A quicker motion, a livelier melody, agitated them more, and renewed the vivacity of their convulsions."

"Nothing is more astonishing than the spectacle of these convulsions. One who has not seen them can form no idea of them. The spectator is as much astonished at the profound repose of one portion of the patients as at the agitation of the rest-at the various accidents which are repeated, and at the sympathies which are exhibited. Some of the patients may be seen devoting their attention exclusively to one another, rushing towards each other with open arms, smiling, soothing, and manifesting every symptom of attachment and affection. All are under the power of the magnetiser; it matters not in what state of drowsiness they may be, the sound of his voice - a look, a motion of his hand-brings them out of it. Among the patients in convulsions there are always observed a great many women and very few men."

Quite pleased with his results, Mesmer set up a "school" with a steep tuition to teach his techniques to impressionable students. Soon his disciples were establishing "Societies of Harmony" all over France which utilized Mesmer's techniques. MacKay reports that:

"Some of these societies were a scandal to morality, being joined by profligate men of depraved appetites, who took a disgusting delight in witnessing young girls in convulsions. Many of the pretended magnetisers were asserted at the time to be notorious libertines, who took that opportunity of gratifying their passions."

The French Academy of Science eventually concluded their investigation, and issued their report. After noting that the various "magnetic manipulations" did not produce any effect whatsoever if the patient was unaware of the manipulations, they concluded that "imagination did, and animal magnetism did not, account for the phenomena." Mesmer's mystic thus minimized, he returned to his homeland of Austria, his reputation in disrepair his wallet bulging, and his place in history secure. "To Mesmerize" now refers to placing trusting subjects in hypnotic trances.

From Magnet to Magic

Some of Mesmer's disciples remained faithful and steadfast despite the adverse publicity. The Marquis de Puysegur, a wealthy individual in Busancy, France, became an "animal magnetizer." He eventually discovered that with his powers he could "magnetize" elm trees. Patients were seated around the tree, each connected to the trunk with a cord attached to the diseased part of their bodies. Perhaps not too surprisingly, these individuals also demonstrated various manifestations, such as sudden loss of consciousness and convulsions.

Chevalier de Barbarin, in Lyons, France, further refined the "magnetizing" process until he was able to induce somnolence merely by praying for them to enter into a trance. He soon had a following who called themselves "Barbarinists," and spread the technique to Sweden and Germany. They also came to be called "Spiritualists." Some of the nonsense sprouted by these adherents included this description of the "blessed state of a magnetic patient":

"In such a man animal instinct ascends to the highest degree admissible in this world. The clairvoyant is then a pure animal, without any admixture of matter. His observations are those of a spirit. He is similar to God: his eye penetrates all the secrets of nature. When his attention is fixed on any of the objects of this world - on his disease, his death, his well-beloved, his friends, his relations, his enemies - in spirit he sees them acting; he penetrates into the causes and the consequences of their actions; he becomes a physician, a prophet, a divine!"

In England in 1788 one "Dr. Mainauduc", another student of Mesmer attracted a following of professional people, including physicians, surgeons, and ministers. All were quite convinced that Mainauduc's magnetizing produced health, wealth, and wisdom. There were at least partially correct about the wealth portion; Mainauduc became quite rich.

A contemporary by the name of Loutherbourg, along with his wife, became quite adept and famous for their "magnetizing" activity. MacKay reports that:

"...such was the infatuation of the people to be witnesses of their strange manipulations, that at times upwards of three thousand persons crowded around their house at Hammersmith, unable to gain admission. The tickets sold at prices varying from one to three guineas. Loutherbourg performed his cures by the touch, after the manner of Valentine Greatraks, and finally pretended to a divine mission. An account of his miracles, as they were called, was published in 1789, entitled "A List of New Cures performed by Mr. and Mrs. de Loutherbourg, of Hammersmith Terrace, without Medicine; by a Lover of the Lamb of God. Dedicated to his Grace the Archbishop of Canterbury."

The "Lover of the Lamb of God" was one Mary Pratt, who was described as a "half crazy old woman." The motto for her treatise was taken from Acts chapter 13: "Behold, ye despisers, and wonder and perish! for I will work a work in your days which ye shall not believe, although a man declare it unto you." Pratt concluded that 1) this scripture was now being fulfilled before her eyes by the de Loutherbourg's, and 2) since according to Acts 13 a man would not be able to convince people of the wonders, then she, as a woman, should be up to the task. She reported that her champions had "cured" two thousand people of various ills. Her efforts on behalf of the de Loutherbourg's had an unintended but beneficial effect; considerable public ridicule arose which caused de Loutherbourg and his wife to flee London.

International Acclaim

Infatuation with magnetic nonsense was not limited to the old world countries. An American surgeon by the name of Benjamin Douglas Perkins "reinvented the wheel." He took out a patent on two strongly magnetized pieces of metal that purportedly had great healing virtue. They were quite similar to the apparatus introduced by Father Hell and Anthony Mesmer. He plied his trade on both sides of the Atlantic, and his efforts landed him a commendation from the U.S. Congress. He called his metal pieces "tractors", purporting that they were able to "pull" disease out of the affected patients. They were supposedly effective against gout, rheumatism, palsy, and most everything else to which mankind was subject. Of note, though, is that no seizure like activity or somnambulism was reported with Perkins' tractors. Perkins may have been familiar with such activity, however, since he was a Quaker.

The "healing power" of the tractors appeared to be quite impressive. Experiments demonstrated that application of the tractors to patients could relieve severe pain in patients with severe rheumatoid and joint disease within a matter of minutes. The effect would last for hours. Several prominent physicians, experienced in clinical medicine and perhaps a bit skeptical of Perkins' claims, repeated the experiments using pieces of wood that had been painted to resemble the metal tractors. Once again, impressive results were obtained. The experiments were repeated over the course of several weeks. Results with the wooden tractors were every bit as good as with the original metal tractors.

The doubting physicians then wrote a report entitled "Of the Imagination, as a Cause and Cure of Disorders, exemplified by Fictitious Tractors." Perkins and his tractors fell into ridicule. He retired to Philadelphia a quite wealthy man. MacKay summarized that magnetism was "laughed out of England for a time."

It did find refuge among the "dreamy philosophers of Germany," however. The "wonders of magnetic sleep" supposedly included acquiring the gift of prophecy, developing the ability to hear and see with toes and fingers, and gaining the knack of reading unknown languages by having the mysterious missive placed on the stomach. Their vision purportedly extended around the world. It also appeared to serve an educational purpose, as "ignorant peasants" placed in a pleasant trance "could spout philosophy diviner than Plato ever wrote, descant upon the mysteries of the mind with more eloquence and truth than the profoundest metaphysicians the world ever saw, and solve knotty points of divinity with as much ease as waking men could undo their shoe buckles!"

Back to France

For perhaps 20 years public enthusiasm for animal magnetism waned. A Frenchman, M. Deleuze, published Historie Critique du Magnetisme Animal in 1813. Deleuze described a magnetic fluid which constantly seeped from the body forming a localized atmosphere. He asserted that an adept magnetizer could manipulate this "fluid" by the movement of his hands, causing either "somnambulism" or "magnetic ecstasy" in his subjects. While in the somnambulant state, the subject supposedly had prophetic visions and sensations "which are generally true, but sometimes erroneous." The subjects became "astonishing eloquent."

Once again 'magnetism" became the rage in France. Two "journals" devoted to the subject actually begin publication; "Annales du Magnetisme Animal" and "Bibliotheque du Magnetisme Animal." One individual, Abbe Faria, was dubbed "the man of wonders" because of his success. He was able to produce loss of consciousness without manipulation in his subjects merely by shouting "SLEEP!". Admitting that sometimes the command had to be repeated three or four times, he nevertheless claimed to have put over five thousand to sleep by his command.

In his treatise Deleuze gave the following recommendations if one wished to become a "magnetizer":

1. Forget for a while all your knowledge of physics and metaphysics.
2. Remove from your mind all objections that may occur.
3. Imagine that it is in your power to take the malady in hand, and throw it on one side.
4. Never reason for six weeks after you have commenced the study.
5. Have an active desire to do good; a firm belief in the power of magnetism, and an entire confidence in employing it. In short, repel all doubts; desire success, and act with simplicity and attention.
6. Remove from the patient all persons who might be troublesome to you.
7. Never magnetise before inquisitive persons!

Instructions that Deleuze advised his "magnetizers" to give their subjects included: 1) "request him to resign himself, 2) to think of nothing, 3) not to perplex himself by examining the effects which may be produced, 4) to banish all fear, 5) to surrender himself to hope, and 5) not to be disturbed or discouraged if the actions of magnetism should cause in him momentary pains."

Ever the unbelieving skeptic, MacKay concluded about "Animal magnetism":

And it should be especially remarked that the magnetisers do not lay claim to universal efficacy for their fluid; the strong and the healthy cannot be magnetised; the incredulous cannot be magnetised; those who reason upon it cannot be magnetised; those who firmly believe in it can be magnetized; the weak in body can be magnetised, and the weak in mind can be magnetized.

Animal Magnetism and "Manifestations"

Several observations can be made about "Animal Magnetism":

1. Magnets really did not have any thing to do with the various phenomena, except to serve as a useful prop and as an object for individuals to focus their powers of imagination.
2. The phenomena extended over several centuries and across several countries, and public enthusiasm would wax and wane.
3. Seizure like activity and somnambulism were common.
4. Participants frequently reported relief of pain from various afflictions, although evidence of any actual cure rapidly melted before medical inquiry.
5. It involved both religious and non-religious activities.
6. The phenomena could be triggered by a variety of stimuli, including magnets, massage, gestures, and the spoken word.
7. The various movements generally had colorful leaders, although there were exceptions, such as the "convulsionaries of St. Medard."
8. Although not mandatory or universal, music could be used as an adjunct in producing trance-like states.
9. Crowds of thousands would come great distances to witness and partake in the various activities.
10. Participants were cautioned not to be skeptical about anything that may happen.
11. Subjects were encouraged to "resign himself, and think about nothing."
12. Seizure like activity appeared to be "contagious."
13. Those in somnambulant trances were supposedly afforded great benefit. Besides obtaining healing, they also were purported to receive the gifts of prophecy, great wisdom, and "remote viewing."

Consider the activity seen in the late 20th century Toronto/Brownsville "Revival" movement. The parallel with "animal  magnetism" is striking. Similar to "magnetism", the revival phenomena cuts across different countries. The "animal magnetists" attracted crowds which travel long distances to participate in the activities. The Toronto/Brownsville groups attract crowds which travel long distances to participate in services. The "magnetizers" organized Schools, seminars, and books to instruct credulous students in the intricacies of 'magnetizing" subjects. The Toronto/Brownsville groups do the same. The "revival" movement expands on this, making use of technology not available to the animal magnetizers, such as videotape and the Internet.

The terms used to describe the activities have changed. Instead of a trance being called "somnambulism" or "magnetic sleep," it is now dubbed "slain in the spirit" or described as "carpet time." Seizure like activity is now called "manifestations" instead of "fits", "convulsions" or "magnetic ecstasy." 

"Animal magnetism" subjects were cautioned against harboring any doubts about various activities. John Arnott, principal leader of the "Toronto Outpouring" movement, cautions participants against any doubts about various activities in the Toronto experience. He, along with Jack Deere and John Wimber, proclaim that "God offends the mind to reveal the heart.

"Animal magnetism" subjects were encouraged to resign themselves and think about nothing. Rodney Howard-Brown instructs supplicants "don't pray, please don't pray!" John and Carol Arnott claim that controlling one's own emotions and responses is harmful and has prevented subjects from receiving the "Toronto Blessing." Arnott also instructs : ". . .all you gotta do is be a sponge and just get down into the moisture and just [slurping sound] soak it up."

Colorful "animal magnetism" proponents abounded who were able to produce seizures and sleep with a touch or with a command. In the present day movement colorful evangelists abound who are able to do the same thing. Steve Hill moves down a line of supplicants yelling "Fire" or "Now" in their ears and they collapse into the arms of waiting "catchers." Benny Hinn or one of the "Toronto Outpouring" speakers gesture towards a group of seekers and they all collapse.

Subjects placed in a "magnetic trance" or induced to have seizure like activity were purported to benefit in a variety of manners. Besides physical healing, they supposedly developed the gift of prophecy, became eloquent of speech, and had clearer understanding of difficult problems. Toronto/Brownsville participants supposedly undergo "inner healing" when they spend carpet time after a spirit slaying episode. Seizure like activity is dubbed "manifestations" and is supposed to be an indication of powerful "intercession" or prayer.

Participants in both movements have claimed that various painful conditions have been relieved. Similar to the days of animal magnetism, though, there is no medical evidence that anything remotely resembling a miracle has occurred in any of these "revival centers." Brownsville publicist Michael Brown has claimed that resurrections have occurred in various places around the world, and Brownsville Evangelist Steven Hill claims that resurrections will be seen in the "Pensacola outpouring" imminently. Yet Brownsville A/G does not even bother to keep track of the alleged miraculous healings that occurred during the "revival." And similar to "animal magnetism," the miracles claimed by the Toronto movement dissolve under the glare of medical scrutiny.

There have been no people born blind who have received their sight. No quadriplegics have been healed and leaped out of their wheelchairs. People with cerebral palsy and retardation have are not been healed. Similar to "animal magnetism," the "Toronto/Brownsville" manipulations probably do provide temporary relief of painful conditions. Unfortunately, also like the "animal magnetism" manipulators, Toronto and Brownsville either can't or don't bother to report any actual healing of serious diseases.

Crowd activity seen in the "animal magnetism" era and the manifestations seen in the Toronto/Brownsville "revival" are quite striking. Crowd associated hysterical laughter, seizure like activity, and somnambulism are certainly not unique to the late 20th century "Revival" movement. Instead, it shares it manifestations with a long line of "magnetic healers." As the author of the Book of Ecclesiastes (1:9) has so aptly stated, "There is nothing new under the sun."

Original document here. Used with permission by Contemporary Pentecostal Issues website. Thanks!