Finally, it must be remembered that a physical seance is not an entertainment or a fun show, but provides the opportunity for the intelligent minds of those in the spirit world to provide evidence of their survival in some quite amazing ways. By contrast, in the parapsychological literature the term ‘spirit possession’ seldom refers to mediumship, as it carries connotations of involuntary and demonic possession, while mediumship is usually held to be a voluntary and deliberately initiated activity. Knowing that AFC has sought spirit guidance on the future of physical mediumship at the College, I asked David Bruton through whom that spirit guidance had been given. In this case the identity of the medium for that information is particularly relevant since, as we know, a medium is a human instrument and his or her mind (and therefore, personal opinions) can never be 100 per cent absent from the communication, even when in deep trance. The use of the term ‘trance’ in anthropology, however, is particularly broad, and may appear meaningless without further descriptive detail. 76 For instance, while many spirit possession traditions undoubtedly do employ some form of altered state of consciousness during their incorporation rituals, it is not necessarily true that all of these various traditions employ the same alteration of consciousness to initiate the incorporation. 77 How can we say, for example, that the form of trance utilized in Haitian Vodun possession rites 78 is the same as that employed by Spiritualist trance mediums in the UK, or that the trance of the Candomblé medium is the same as that of traditional Taiwanese spirit mediums? We may well find similarities in terms of neurophysiological activity, but the subjective element may vary considerably. Those from Silver Birch, Red Cloud, Abu and White Eagle are well worth studying. Passive, or ‘automatic’ writing also requires a mild form of trance and the book Spirit Teachings – regarded as the ‘bible’ of Spiritualism – came to us in this way. Guides’ true identities are often shielded behind names such as those above, otherwise their identities, rather than their teachings, would preoccupy the listener.

Because we are spiritual beings, living in physical bodies, it follows that we have spiritual senses even if few of us are aware of these latent powers. Some exercise them so naturally that they are surprised when they learn that not everybody has them. Others discover them during an enforced solitude, such as a childhood illness or perhaps when, for some reason, they’ve become isolated by their peers. This explains why there are such variations in the look and quality of the images seen during these sessions. There will be some manifestations that are faint and dull, either due to a poor connection or the ill health of the medium. Ill health and fatigue will play their part on the result. A medium exhausted from one sitting my struggle to replicate the experience soon after. Others will see a much brighter, clearer image with more distinct features. This occurs with that stronger communicative link and the greater abilities and health of the medium. So how does this ectoplasm enter the room and become visible to the sitters in the session? Nelson, G.K. (1975). ‘Towards a Sociology of the Psychic.’ Review of Religious Research, Vol. 16, No. 3, pp. 166-173. A medium is someone who isable to communicate with the spirit of those who have passed on from the physical plane, as well asother non-physical entities. Let's call them etheric-world intelligences. Mediums are able to tune in with etheric-world intelligences to bring forward information. You can be psychic - that is, you are able to intuit or receive information about a person, place or situation - but that does not necessarily mean you are a medium (yet! You can certainly train to become a medium). Mediums, however, are very likely to be psychic. How does a medium work? As another counterbalance to Lewis’s model, Susan Rasmussen has highlighted the practice of spirit possession amongst the Kel Ewey Tuareg of Nigeria, noting that Tuareg women ‘are not subjugated, but enjoy high status and prestige’, and so do not fit the standard social-protest model. 21 Owing to these obvious discrepancies between Lewis’s general theory and the ethnographic reality, Donovan (2000) has argued that Lewis’s hypothesis, although generally applicable to many possession cults, ought not be thought of as a complete theory, but rather should be supplemented by other approaches. In other words, while it is undoubtedly the case that spirit possession performs a range of social functions, this is not necessarily all that is going on. TherapeuticsIt’s easy to get carried away with mediumship. It’s a natural gift and subject to laws and limitations, not all of which we understand. It’s therefore important to subject everything to the test of reason. According to Maurice Barbanell, the medium of Silver Birch, “You should never put a psychic explanation on an event, if a normal explanation fits the facts.” In other words, keep your feet firmly on the ground, but be open to many possibilities.

Intriguingly, the protocol states that “night vision viewers” are required to be made available “to watch events live during the séance and so have independent witnesses acting on behalf of those present.” I asked David who would be responsible for providing this equipment and who would select the people to use it in each séance? At the end of our incredible mediumship demonstrations, we are often asked: 'How does a medium work?' Well, The College of Psychic Studies is a good place to ask! Our expert tutors train our students to be the very bestpsychics, mediums and intuitivesthey can be. And part of that training is, of course, learning the steps of how mediumship works. But before we explore that, let's first get clear on an all-important question... What is a medium? In years gone by, PM was very much in evidence at AFC, with a dedicated séance room in the basement. Prior to this, luminaries of Spiritualism such as Gordon Higginson were among those who demonstrated their PM at the college. To the best of my knowledge, the only physical medium currently demonstrating levitation phenomena and independent direct voice at AFC is 31-year-old Scott Milligan (pictured below). The cognitive approach to spirit possession does not see it as a pathological phenomenon, though in essence it does suggest that spirit possession beliefs and experiences arise from cognitive illusions and category errors.Emmons, C.F. (2008). ‘On Becoming a Spirit Medium in a “Rational” Society.’ Anthropology of Consciousness, Vol. 12, No. 1, pp. 71-82. Kehoe, A. B. & Giletti, D.H. (1981). ‘Women’s Preponderance in Possession Cults: The Calcium-Deficiency Hypothesis Extended.’ American Anthropologist, Vol. 83, No. 3, pp. 549-561. Haule, J.R. (2011). Jung in the 21st Century, Vol. II: Synchronicity and Science. London: Routledge. Halloy, A. (2010). ‘Comments on “The Mind Possessed: The Cognition of Spirit Possession in an Afro-Brazilian Religious Tradition” by Emma Cohen.’ Religion and Society: Advances in Research, Vol. 1, pp. 164-176.

Pathogenic possession concepts result from the operation of cognitive tools that deal with the representation of contamination (both positive and negative); the presence of the spirit entity is typically (but not always) manifested in the form of illness. Executive possession concepts mobilise cognitive tools that deal with the world of intentional agents; the spirit entity is typically represented as taking over the host’s executive control, or replacing the host’s ‘mind’ (or intentional agency), thus assuming control of bodily behaviours. 58 Bowker, J. (1973). The Sense of God: Sociological, Anthropological and Psychological Approaches to the Origin of the Sense of God. Oxford: Clarendon Press. Morton Klass argued that a distinction be made whereby the term ‘trance’ is used solely to describe the shamanic experience of soul-flight, and journeys to other worlds, and suggested that the notion of ‘Patterned Dissociative Identity’ be used to refer to instances of possession trance, in which the personality of the medium is altered or displaced. 84 There is an objective native of this physical mediumship that relies upon this third party. If the medium is in a trance state, working with the spirit on a higher state of consciousness, it is down to the sitters within the room to make sense of the images and effects that appear within the room. Spirit circles are one of the best ways to do this.

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Beischel, J., Mosher, C. & Boccuzzi, M. (2014). ‘The Possible Effects on Bereavement of Assisted After0Death Communication During Readings with Psychic Mediums: A Continuing Bonds Perspective.’ OMEGA: Journal of Death and Dying, Vol. 70, No. 2, pp. 169-194.

According to Cohen, spirit possession practices and beliefs are widespread because they make intuitive sense, owing to their dependence on otherwise normal cognitive processes, such as recognizing agents. She suggests that ‘these concepts spread successfully because they are supported by panhuman mental capacities that are employed in the resolution of everyday, common problems.’ Spirit Possession as Performance and Embodiment Cohen, E. (2008). ‘What is Spirit Possession? Defining, Comparing and Explaining Two Possession Forms.’ Ethos, Vol. 73, No. 1, pp. 101-126.The interpretive framework employed by early commentators such as Frazer tended to be dismissive. Frazer referred to this ‘temporary inspiration’ as an ‘abnormal state,’ 4 indicating a pejorative attitude. According to this perspective, spirit possession practices represented little more than delusion or folly. In the words of Frazer’s contemporary EB Tylor, it is merely a surviving remnant of primitive mentality. Our concept of the ASC is, therefore, built upon this foundational perception of a generalized productive waking consciousness. ASCs from this perspective are modes of experiencing the world through forms of consciousness different to our ‘everyday waking consciousness’. Of course there is a wide range of these alternate modes of consciousness, including everything from early morning drowsiness and caffeine rushes to dreams, trances, ecstasies and psychedelic states. Bourguignon, E. Bellisari, A. & McCabe, S. (1983). ‘Women, Possession Trance Cults, and the Extended Nutrient-Deficiency Hypothesis.’ American Anthropologist, Vol. 85, No. 2, pp. 413-416.