In trance, we may assume that there is a gradual and fluctuating control of the medium’s mind and body by the communicating spirit, and that, as one vacates or is driven out by the invading intelligence, the latter is able to control, more and more effectually, the medium. Just as “two solid bodies cannot be in the same place at the same time,” so two spirit intelligences cannot occupy and control the same body at the same moment.
When once the fact of spirit control is granted, the nature and character of this control remains to be solved. How does the spirit manipulate the brain and nervous mechanism of the medium, to bring about the desired results. What parts of the brain are used, and how? These and many similar questions remain to be answered; and it may take many years of scientific research before we are enabled to answer queries such as these with any degree of confidence.

Both trance and catalepsy occur spontaneously; both may also be induced artificially by hypnotism. Both are mistaken for death, and in many respects they are very similar. In catalepsy the body is rigid, whereas in trance this is very rarely the case this forming the chief mark of distinction (external indication) between the two states. What the internal differences are we do not know. Various attempts, however, have been made to define them. Dr. Franz Hartmann, e.g., thus distinguishes them: “There seems hardly any limit to the time during which a person may remain in a trance but catalepsy is due to some obstruction in the organic mechanism of the body on account of its exhausted nervous power. In the last case the activity of life begins again as soon as the impediment is removed or the nervous energy has recuperated its strength.
When a hypnotist places bis subject under hypnotic control, the subject remains en rapport with the operator. The influence comes from a living person. In the medium-trance it seems probable that the operator is not a living but a deceased person, and that it is a kind of telepathic influence from spirits which induces this state. In fact, it is brought about by influence from the “other side.”

One of the greatest difficuIties, doubtless, in the cultivation of sensitiveness, is how to distinguish true from false hallucination from reality. At first, this will doubtless be next to impossible, and many false steps will have to be taken before you find, from actual bitter experience, what is true and what is not. But as the inner sense becomes developed, you will find that it not only gives you the knowledge in question, but that it also enables you to distinguish one from the other true from false, and illuminates the whole subject so that mistake is almost impossible. This certainty, which you will then have, cannot be communicated to another; it is often impossible to prove to one who does not experience this inner vision of reality that what you receive is true, none the less!

This is the function of the Mystic Sense to do, aided by the full complement of inner faculties. In a measure the Mystic Sense, like the bodily senses, acts automatically, but like them it needs special training in order to separate phantasm from reality, to determine values, and to grade and classify ideals until they reveal themselves to be ordered unity, not less but more mysterious because more intelligible … to the whole man.” It is because of all this that long training in psychic development is necessary and sudden jumps or leaps into full possession of this knowledge is impossible.

Spiritual healing is effected in various ways, as the following definitions, adopted by the National Spiritualists’ Association, will show:
” (a) By the spiritual influences working through the body of the medium and thus infusing curative, stimulating and vitalizing fluids and energy into the diseased parts of the patient’s body.
“(b) By the spiritual influences illuminating the brain of the healing medium, and thereby intensifying the perception of the medium so that the case, nature and seat of the disease in the patient become known to the medium ; and the herb or other remedy which will benefit the patient also becomes known to the medium.
” (c) Through the application of absent treatments, whereby spiritual beings combine their own healing forces with the magnetism and vitalizing energy of the medium, and convey them to the patient who is distant from the medium, and cause them to be absorbed by the system ot the patient.”
It will be seen that these definitions not only cover the facts of spiritual healing, but also absent treatment and psychic diagnosis.
Advice is given on numerous occasions by the “spirits,” as to the exact course of treatment to be followed. From all this it will be seen that spiritual healing is not only very different from any other kind of healing: but that it is also far more inclusive and more wonderful.

To return, however, to the early development of mediumship: Soon after these early impressions have been noticed, the subject may note for the first time that his mind is peculiarly susceptible to influences of all kinds. He feels as if his mind has been “skinned,” so to speak, and that he is now exposed to the psychic breezes from every direction ! He may become erratic and irritable and develop “moods” which he himself cannot understand. Peculiar buzzings in the head are sometimes heard, sometimes cloudlike masses seem to form in space before him, twisting and turning and moving up and down, and round about with a very irregular motion.
As a rule, these clouds appear to be of the consistency of vapour, though they may in time become more and more solid, until they become built up into definite forms. Of this however later.

At this phase of the development the subject may feel cool breezes blowing upon his hands and face from
various directions breezes whieh appear to be perfectly physical in character. He may also experience a peculiar sticky sensation on his hands and face as though cobwebs were applied over the bare skin which is exposed. This cobwebby sensation is very common, and is not limited, as many think, to mediums who obtain materialization.

Do not sit too frequently. Every other night, at most, should sittings be held, or even twice a week. See that the room is not too cool and is not unduly heated. As soon as the first manifestations have been received, encourage the “spirits” by talking to them in a natural tone or voice, as you would if they were visibly present in the room. Speak to them as you would if they had returned to earth in bodily form. Be natural, in fact!
You will get the best results in this way.

Many of those who are interested in spiritualism are so situated that they cannot join circles, but wish to develop alone. This is as a rule unwise, unless some one is present who understands the phenomena which are likely to develop and who can help and can give good advice when required. You may do so if the following instructions are kept carefully in mind. If you can provide yourself with a “cabinet,” it would be very advisable to do 80. Sit inside the cabinet on a comfortable chair and relax yourself thoroughly. Note whatever impressions come to you. Pay particular attention to your bodily feelings, no less than to your mental states. Do not exaggerate here, or let your imagination have too free play. If your legs should happen to tingle or the chair to creak, do not put these down to spiritual influence. They may be due to perfectly normal causes.

A developing circle should meet in the same room, since this room tends to become ‘ ‘ mediumized, ‘ ‘ or soaked
with magnetic influences, given off by the sitters. The chairs on which the members of the circle sit should be wood or cane-bottomed ; the use of upholstered chairs is generally inadvisable. The table round which the members of the circle sit should be free from metal. The chair on which the medium sits must be cane or wood, and, as already said, free from all cushions or upholstery.

If you desire to obtain certain manifestations, it is not advisable to sit for them or try and obtain them for longer than twenty (20) minutes to half an hour each day. At first five or ten minutes would suffice, and this time can gradually be lengthened as you progress. This is especially important; and the neglect of this rule is one of the great reasons for the dangers which mediums experience later on in their development. Suppose, for example, that some one appeared to you and gave you certain advice as to your course of action. It would certainly be unwise for you to follow this advice in every ease, without inquiring whether or not it would be just and sensible, and without using your own judgment when the advice was given.

Even supposing that the person who appeared to you were really the spirit it claimed to he, there is always the possibility that this spirit may be mistaken, and the further possibility that some malicious and lying spirit was coming to you, pretending to give advice, while in reality it was only leading you astray. There is this further possibility that the figure you saw was not really a spirit at all, but merely the product of your own subconscious imagination. Often this is the case, and yet the figure has given true and sound advice I All that we are stating now is that the judgment of the individual who receives such messages, or advice, must always be exercised upon the message received. If you do not cultivate this habit, you will find that messages often become more and more insistent, when they are not followed, and I will sometimes give untrue or lying information.

They may even urge you to do certain things which are against your own welfare. All this can only be settled by the exercise of right judgment, and by asking the advice of those who know how much to believe in these messages.
It is for this reason that the counsel and help of one who has had long training and experience in this subject is most desirable, during these early stages of mediumship.