The statement, "Trance is merely a social abberation and serves no useful function in society today" is patently absurd. In many cultures all over the world, the trance-state is absolutely central to the structure of society, as it forms the backbone of religious activity, and thus, of life in general. Such a statement could conceivably be made by a Westerner unfamiliar with anthropology or comparative religion on the basis of experience in a society where trance and possession do not play such a pivotal role. However, even this overlooks the practical uses of hypnotism in our own technological world. By all accounts, trance is as useful to society as it is to the individual, if not more so.

From the biological and anthropological points of view, trance must serve some function, since is is so ubiquitous. The ever-present phenomenon of trance-states hints at some psychological and sociological function common to all cultures. However, the experience of trance is interpreted in many different ways. Two examples from disparate societies should serve to demonstrate the social viability of trance, despite the radically different attitudes taken by those cultures toward what one assumes is a common experience.

The Haitian religion of Vodoun is the most celebrated of the "possession cults." Through extreme physical exertion and intense drumming, the participant is drawn into a state of trance, and then possessed by one of a large number of deities, known as loa. The entire community participates in the ritual, and welcomes the visiting loa with due reverence. Regardless of one's acceptance or rejection of the metaphysical principles of the religion, it is easy to see that possession trance serves as the focal point for the entire culture.

Should this not suffice to show the social value of trance, let us consider the practice of hypnotism in the industrial world. It has long been known that persons under hypnotic trance can recall events buried in their unconscious minds, aiding criminal investigations and psychological therapy. Surely a process which can uncover truth and help to heal is of value to society!

Finally, I must challenge the assumption that a phenomenon as personal and internal as trance is valuable only to the individual who experiences it. This is false on three counts. First, the observers of trance states are benefited at least as much as the subjects themselves. Trance mediums serve as "lightning rods," taking the unknown into their own bodies, and deflecting evil from the community. Second, the psychological transformation which often occurs while in trance, whether it be in a medium or in a hypnotized psychiatric patient, results in a more balanced relationship between the individual and his peers -- the social order is maintained.

Last, and most importantly, the whole idea that the individual and society are mutually exclusive is preposterous. The society is created by individuals. The individual is created by society. They are mutually dependent, and, in the end, one and the same.

Return to Essays by Aaron Ross.

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