In the August 1986 issue of the rather pseudoscientific journal Utan, you can discover under the title Kūchūfuyō ha jitsuzai ka a four-page report on the phenomenon of levitation with numerous photos. Pictured is a man floating in yoga position with a grimed face and flowing hair, who is the then 31-year-old leader of Ōmu Shinrikyō Asahara Shōkō. This rather grotesque and bizarre report, which appeared in almost the similar format in the October issue of MU (Super Mystery Magazine) in 1985 and six years later 1991 in the Aum magazine Asahara Shōkō Zubari! Fuyō – Nijūhachinin no ketteiteki shunkan ga shōmei suru gendai no shinpi marks as well the end as a transitional phase of an epoch of occult enthusiasm and spiritualistic or spiritual devotion within Japanese cultural history, whose origin dates back in the year of 1910, when with Chizuko Mifune (1886-1911) and Ikuko Nagao (1871-1911) two spiritual mediums lift the curtain of a spirit genealogy of modern times. While shortly before the outbreak of World War I the enthusiasm for both spiritualism and occultism in America and Europe have been already in decline, clairvoyance (tōshi), thoughtography (nensha) and table-turning (kokkurisan) found its golden age in Japan, while its second and final culmination point can be located in the late 70s and 80s. If the big bang of modern spiritualism can be dated back to the infamous poltergeist raps in the house of the young Fox siblings in Hydesville/New York in 1848, the semantic topology of Japanese spiritualism and occultism in its original form can look back on a far more profound history, since hauntings and ghost stories are deep rooted in Japanese culture like in the 12th century and reappear in numerous literature and art works through the following centuries until present times.