Dictionary:
trance (trăns)  |
[Middle English traunce, from Old French transe, passage, fear, vision, from transir, to die, be numb with fear, from Latin trānsīre, to go over or across. See transient.]
trancelike trance'like' adj.| Thesaurus: trance |
noun
| Antonyms: trance |
Definition: hypnotic state, hynotism
Antonyms: awareness, consciousness
| Psychoanalysis: Trance |
According to Gilbert Rouget (1980), a trance is a "temporary state of altered consciousness that obeys a cultural model." In the Middle Ages this term was applied to the agonies of death and the Passion of Christ. The word trance appeared in connection with the fakirs in a supplement to the first edition of the book Neurhypnologie by James Braid, the British doctor who popularized hypnotism. It was also used at the end of the nineteenth century to refer to the state of depersonalized mediums embodying the spirits of other people. From the perspective of physicians and psychologists of that era, exotic, spiritualistic, or Catholic trances could be explained in terms of provoked somnambulism, hypnosis, hysteria, or neurosis, notions that seemed to give a scientific explanation for these phenomena. Sigmund Freud associated himself with this tradition to some degree when he entitled one of his articles "A Seventeenth-Century Demonological Neurosis" (1923).
This perspective was reversed when ethnologists such as Alfred Métraux, Michel Leiris, or Roger Bastide began to use this term, which in their view was less ethnocentric, less psychologizing, or less psychiatric in tone than the words hypnosis or hysteria. Trance became the general term for experiences, rites, and beliefs relating to possession, shamanism, ecstasy, or divination observed in other cultures. From then on, magnetic somnambulism, hypnosis, and even psychoanalysis were seen as coming out of an Occidental trance culture. Thus, in The Elementary Structures of Kinship (1949/1969), Claude Lévi-Strauss described psychoanalysis as a "modern form of shamanism."
While the question of a psychology or a psychoanalysis of the trance continues to be raised, it has been given away, in many contemporary studies, to that of the relationship between the individual and the cultural realms.
Bibliography
Freud, Sigmund. (1923d [1922]). A seventeenth-century demonological neurosis. SE, 19: 67-105.
Lapassade, Georges. (1990). La Transe. Paris: Presses Universitaires de France.
Lévi-Strauss, Claude. (1969). The elementary structures of kinship (James Harle Bell, John Richard von Sturmer, and Rodney Needham, Trans.) Boston: Beacon Press. (Original work published 1949)
Michaux, Didier (Ed.). (1995). La transe et l 'hypnose. Paris: Imago.
Rouget, Gilbert. (1980). La musique et la transe. Paris: Gallimard.
—JACQUELINE CARROY
| Occultism & Parapsychology Encyclopedia: Trance |
An altered state of consciousness, either spontaneous or induced, bearing some analogy to the ordinary sleep state, but differing from it in certain marked particulars. Among tribal peoples, trance states have been common since ancient times, used by the shaman, medicine man, or other religious practitioners for demonstrations of paranormal knowledge. Such shamans were forerunners of the modern Spiritualist mediums.
The term is loosely applied to many varied mental states (e.g., hypnosis, ecstasy, catalepsy, somnambulism, certain forms of hysteria, and the mediumistic trance). Sometimes, as in catalepsy, there is a partial suspension of the vital functions; generally, there is insensibility to pain and to any stimulus applied to the sense organs. The main distinguishing feature of the trance is that the subject retains consciousness and gives evidence of intelligence, either his or her own normal intelligence or, as in cases of possession and impersonation, some foreign intelligence.
In hypnosis, the subject, although indifferent to sensory stimuli, has been known to exhibit a curious sensitivity to such stimuli applied to the hypnotist's body (see Community of Sensation).
In ecstasy, which is frequently allied with hallucination, the subject remains in rapt contemplation of some transcendental vision, deaf and blind to the outside world. It was formerly considered to indicate that the soul of the ecstatic was viewing some great event distant in time or place or some person or scene from the celestial sphere. Today such a state is believed to be brought about by intense and sustained emotional concentration on some particular mental image, by means of which hallucination may be induced.
The mediumistic trance is recognized as being similar to hypnosis, for the hypnotic trance, induced many times in the same subject, may become spontaneous. It then strongly resembles the trance of the medium.
Some Spiritualists have objected to the term trance being applied when there is no sign of spirit possession. The entranced medium (who seems able to produce this state at will) frequently displays an exaltation of memory (hypermnesia), of the senses (hyperesthesia), and even of the intellectual faculties.
Automatic writing and utterances are generally produced in the trance state and frequently display knowledge the medium does not normally possess, or knowledge that is said to give evidence of telepathy. Such were the trance utterances of the medium Leonora Piper, whose automatic phenomena in the late nineteenth century provided a wide field for scientific research.
Spiritualists believe these phenomena are caused by spirits of the dead acting through the medium's physical organism, as distinct from ancient ideas that trance personalities were all the result of demonic possession. Moreover, the trance messages of Spiritualist mediums are said to come from the spirits of deceased persons, and this assertion is often supported by the medium's exhibiting the voice, appearance, or known opinions of the dead friend or relative.
Such trance representations supply a large part of the evidence on which the structure of Spiritualism rests. In cases of fraud, however, the information concerning the deceased was probably obtained by normal means, or, in some cases, obtained telepathically from the minds of the sitters. While there is some strong evidence for a Spiritualist view, there are also many cases when other explanations seem more appropriate.
Subjective Aspects of Trance
Some light can be shed on the nature of trance from the reports of those who have experienced it. The great medium D. D. Home, for example, described his movement into trance before a committee of the London Dialectical Society in 1869: "I feel for two or three minutes in a dreamy state, then I become quite dizzy, and then I lose all consciousness. When I awake I find my feet and limbs cold, and it is difficult to restore the circulation. When told of what has taken place during the trance it is quite unpleasant to me, and I ask those present not to tell me at once when I awake. I myself doubt what they tell me."
Lord Adare, who studied Home's mediumship, observed, "The change which takes place in him is very striking; he becomes, as it were, a being of higher type. There is a union of sweetness, tenderness and earnestness in his voice and manner which is very attractive."
W. Stainton Moses, himself a medium, added his observations: "By degrees Mr. Home's hands and arms began to twitch and move involuntarily. I should say that he has been partly paralysed, drags one of his legs, moves with difficulty, stoops and can endure very little physical exertion. As he passed into the trance state he drew power from the circle by extending his arms to them and mesmerizing himself. All these acts are involuntary. He gradually passed into the trance state, and rose from the table, erect and a different man from what he was. He walked firmly, dashed out his arms and legs with great power and passed round to Mr. Crookes. He mesmerized him, and appeared to draw power from him." "I feel a cold shivering," stated Annie Fairlamb, "a sensation as of water running down my back, noise in my ears, and a feeling as if I were sinking down into the earth; then I lose consciousness."
Leonore Piper noted: "I feel as if something were passing over my brain, making it numb; a sensation similar to that experienced when I was etherized, only the unpleasant odour of the ether is absent. I feel a little cold, too, not very, just a little, as if a cold breeze passed over me, and people and objects become smaller until they finally disappear; then, I know nothing more until I wake up, when the first thing I am conscious of is bright, a very bright light, and then darkness, such darkness. My hands and arms begin to tingle just as one's foot tingles after it has been 'asleep,' and I see, as if from a great distance, objects and people in the room; but they are very small and very black."
It is interesting to note that when the Seeress of Prevorst (Frederica Hauffe) awoke from trance, she said that the persons around her looked so thick and heavy that she could not imagine how they could move.
Objective Aspects of Trance
On awakening from trance, Piper often pronounced names and fragments of sentences that appeared to have been the last impressions on her brain. After that, she resumed conversations at the point where they were broken off before she fell into trance. It is significant to quote from among the mumbled remarks during her return to consciousness, "I came in on a cord, a silver cord." Before she became conscious she heard a snap, sometimes two. They were physiological experiences. She said she heard "sounds like wheels clicking together and then snaps." Similar observations have been made by individuals reporting out-of-the-body travel experiences.
Describing the development in Piper's trances, Sir Oliver Lodge writes in his book The Survival of Man (1909): "In the old days the going into trance seemed rather a painful process, or at least a process involving muscular effort; there was some amount of contortion of the face and sometimes a slight tearing of the hair; and the same actions accompanied the return of consciousness. Now the trance seems nothing more than an exceptionally heavy sleep, entered into without effort—a sleep with the superficial appearance of that induced by chloroform; and the return to consciousness, though slow and for a time accompanied by confusion, is easy and natural…. For half an hour or so after the trance had disappeared the medium continues slightly dazed and only partly herself…. A record was also made of the remarks of Mrs. Piper during the period of awaking from trance…. part of them nearly always consisted of expressions of admiration for the state of experience she was leaving, and of repulsion— almost disgust—at the commonplace terrestrial surroundings in which she found herself. Even a bright day was described as dingy or dark, and the sitter was stared at in an unrecognising way, and described as a full and ugly person…."
Piper's trances seemed to have three distinct stages— subliminal 1, in which the medium was partly conscious of her surroundings but saw things distorted and grotesque; subliminal 2, in which she was possessed by spirits and lost contact with the material world; and subliminal 3, a deep trance in which the loss of consciousness was complete, the body became anaesthetic, and automatic writing began.
William James found Piper's lips and tongue insensible to pain while she was in trance. Richard Hodgson later confirmed this by placing a spoonful of salt in Piper's mouth. He also applied strong ammonia to her nostrils.
James also led what became a series of more intrusive experiments, once making a small incision in Piper's left wrist. During trance the wound did not bleed and no notice was taken of the action. It bled freely afterward and the medium bore the scar for life. In England, Lodge pushed a needle into her hand. At another time, Charles Richet inserted a feather into her nostril. Harsh experiments in 1909 resulted in a badly blistered and swollen tongue that caused the medium inconvenience for several days, while another test resulted in numbness and partial paralysis of her right arm for some time afterward. Although these scientific experiments were of great importance, it is obvious that the experimenters overstepped the mark in causing inconvenience and pain to the medium.
The trance of the medium Eusapia Palladino was described by Italian researcher Cesare Lombroso:
"At the beginning of the trance her voice is hoarse and all the secretions—sweat, tears, even the menstrual secretions are increased. Hyperaesthesia … is succeeded by anaesthesia…. Reflex movement of the pupils and tendons are lacking…. Respiratory movements … passing from 18 inspirations to 15 and 12 a minute … heartbeats increase from 70 to 90 and even 120. The hands are seized with jerkings and tremors. The joints of the feet and the hands take on movements of flexure or extension, and every little while become rigid.
"The passing from this state to that of active somnambulism is marked by yawns, sobs, perspirations on the forehead, passing of insensible perspiration through the skin of the hands, and strange physiognomic expressions. Now she seems a prey to a kind of anger, expressed by imperious commands and sarcastic and critical phrases, and now to a state of voluptuous erotic ecstasy. In the state of trance she first becomes pale, turning her eyes upward and her sight inward…. exhibiting many of the gestures that are frequent in hysterical fits…. Toward the end of the trance when the more important phenomena occur, she falls into true convulsions and cries like a woman who is lying-in, or else falls into a profound sleep while from the aperture in the parietal bone in her head there exhales a warm fluid or vapour, sensible to the touch.
"After the séance Eusapia is overcome by morbid sensitiveness, hyperesthesia, photophobia and often by hallucinations and delirium (during which she asks to be watched from harm) and by serious disturbances of the digestion, followed by vomiting if she has eaten before the séance, and finally by true pare-sis of the legs, on account of which it is necessary for her to be carried and to be undressed by others.
"These disturbances are much aggravated…. if she is exposed to unexpected light." "My eyes ache a good deal after a séance," said Annie Fair-lamb, "and generally my lower limbs are thin, sometimes very thin, and usually I feel pain in the left side."
Pioneering researcher F. W. H. Myers distinguished between three successive stages in trance. In the first stage the subliminal (subconscious) self obtains control. In the next stage the incarnate spirit, whether or not maintaining control of the whole body, makes excursions into or holds telepathic intercourse with the spiritual world. In the third stage, the body of the medium is controlled by another discarnate spirit.
The first stage is well illustrated by the case of Alabama minister C. B. Sanders, whose trance personality always called itself by the name of "X Y Z," and claimed to represent the incarnate spirit of Rev. Sanders exercising his higher faculties. He spoke of Sanders in his normal state of consciousness as his "casket," but showed no evidence of direct communication with discar-nate spirits.
The nineteenth-century histologist Gaëtano Salvioli, investigating hypnosis, noticed for the first time that in trance the flow of blood to the brain is greater than in waking hours, which might account for the greater psychical activity and an increase in muscular excitability.
Theodore Flournoy frequently found complete allochiria, a confusion between the right and left side, with the medium Hélène Smith. In trance she would consistently look for her pocket on the left side instead of on the right. If one of her fingers was pricked or pinched behind a screen, it was the corresponding finger on the other hand that was agitated. Allochiria is one of the stigmata of hysteria.
Lombroso also called attention to the fact that Eusapia Palladino, who was usually left-handed in sittings, became right-handed in one séance and fellow researcher Enrico Morselli became left-handed. This observation served as confirmation of one doctor's hypothesis of transitory left-handedness in the abnormal state, and the transference to the sitters of the anomalies of the medium. The left-handedness seemed to indicate the increased participation of the right lobe of the brain in mediumistic states.
Morselli measured Palladino's left-handedness in dynamo-metric figures. He found, after a séance, a diminution of 6 kilograms for the right and 14 for the left hand. The spirits around Leonore Piper always communicated on the left side. The trance, as a rule, began with hissing intakes of breath and ended with deep expirations.
There is a suggestion in this of pranayama, the yoga system of breathing. "Like the fakirs," wrote Morselli, "when they wish to enter into trance, Eusapia begins to slacken her rate of breathing." The seer Emanuel Swedenborg believed that his powers were connected with a system of respiration. He said that in communing with the spirits he hardly breathed for half an hour at a time.
The poet Gerald Massey, who published an alternative history of humankind, wrote of his own mystical vision: "You know Swedenborg and Blake claimed a kind of inner breathing. I know that is possible. I have got at times to where I find there needs to be no further need for expiring, it is all inspiration, I consider that consciously or unconsciously we all draw life from the spirit world, just as we shall when we pass into it." "I have tried to simulate the deep and rapid breathing of Rudi in the trance state," writes psychical researcher Harry Price in his book Rudi Schneider (1930). He says: "This breathing has been likened to a steam engine, a tyre being pumped up, etc. Taking off my collar and tie and with my watch in my hand, I found that in six and a quarter minutes I was exhausted and could not continue. I have known Rudi to continue this hard breathing, interspersed with spasms and the usual clonic movements, for seventy-five minutes without cessation. And this while being held and in a most uncomfortable position, while, of course, I was quite free."
Trances did not always come at will and occasionally appeared when not desired. In Cambridge, England, at the request of F. W. H. Myers, Piper looked into a crystal before going to bed. She saw nothing but looked exhausted the next morning and said that she thought that she had been entranced during the night. The next time when she went into a trance, her spirit control "Phinuit" said that he came and called but no one answered. Piper's trances generally lasted about an hour. On one occasion, in Sir Oliver Lodge's experience, it lasted only for a minute.
The trance, as a rule, is continuous. In the mediumship of Mrs. J. H. Conant, much discomfort was caused at an earlier stage by the medium's return to consciousness as soon as the control had left. She had to be entranced again for the next communicator. Each change took about ten minutes. In the case of Rudi Schneider, the trance was similarly intermittent but the same entity, "Olga," remained in control.
To be roused from trance by a materialized spirit is exceptional. The spirit form "Katie King" was said to have roused the medium Florence Cook when the time of her farewell arrived and a tearful scene was witnessed between the two. The novelist Florence Marryat, who was present at this séance, describes a similar experience with the medium Mary Showers in her book There is No Death (1891): "The spirit ['Peter'] proceeded to rouse Rosie by shaking her and calling her name, holding me by one hand as he did so. As Miss Showers yawned and woke up from her trance, the hand slipped from mine, and 'Peter' evaporated. When she sat up I said to her gently: 'I am here! Peter had brought me in and was sitting on the mattress by my side till just this moment.' 'Ha, ha!' laughed his voice close to my ear, 'and I'm still here, my dears, though you can't see me."'
The medium F. W. Monck was once apparently awakened by the common consent of the materialized spirit and the sitters. However, controversy surrounds the mediumship of Florence Cook, Mary Showers, and Monck, and these unusual occurrences seem to be but further confirmation of the fraud engaged in by the three mediums.
Usually the medium has no remembrance of what has passed in the trance. To all intents and purposes he or she is an entirely distinct being while in that state, with physiological functions totally different from the normal ones. Florence Marryat wrote that the medium Bessie Williams ate like a sparrow, and only the simplest things. "Dewdrop" (her guide), on the other hand, liked indigestible food and devoured it freely, yet the medium never felt any inconvenience from it.
About 1846 the limbs of Mary Jane, servant girl of a Dr. Larkin of Wrentham, Massachusetts, were, under the spirit influence of a rough sailor, thrown out of joint in several directions in a moment and without pain. Larkin was often obliged to call in the aid of his fellow doctors and two or three strong assistants to replace them. On one occasion the girl's knees and wrists were thrown out of joint twice in a single day. These painful feats were always accompanied by loud laughter and hoarse, profane jokes.
On the testimony of S. W. Turner of Cleveland, Ohio, in December 1847, the Spiritual Telegraph reported the peculiar adventure of a medium called William Hume. In a trance state and under the control of "Capt. Kidd," Hume threw himself into the lake to recover a ring and was brought out of the water, still in trance, after swimming for 15 to 20 minutes, without injury to his health.
Trance in Animal Magnetism and Hypnotism
The first surgery on a subject in mesmeric trance was performed in France in April 1829, by M. Cloquet on a Mme. Plan-tin, a 64-year-old woman who suffered from an ulcerated cancer in the right breast. The operation lasted 10-12 minutes. The patient's pulse and breathing remained unchanged. She was not awakened until two days later. The case was reported to the Section of Surgery of the Academy. In 1836 a Dr. Hamard invited a member of the academy, M. Oudet, to extract a tooth from a somnambulic patient. The operation was a success.
In England the first operation in mesmeric trance took place in 1842, in Nottinghamshire, on James Wombell, whose leg was amputated above the knee. W. Topham, a London barrister, was the mesmerist, and the operation was performed by Squire Ward, M.R.C.S. James Esdaile records a number of similar incidents in his book, Mesmerism in India (1846).
There is one instance on record in the mediumship of F. L. H. Willis, who later acquired a medical degree and became professor of materia medica in New York, when not the patient, but the operator was in trance. Controlled by the spirit of "Dr. Mason," Willis successfully performed a difficult operation.
Apart from Swedenborg, the first modern conversation with spirits of the departed through the use of trance was recorded in May 1778 by the Societé Exegetique Philantropique of Stockholm. A 40-year-old woman was controlled in trance by her own infant daughter and another young child of the town, who gave accounts of both their Earth lives and their existence in the spirit world.
The somnambulic state in mesmerism was the discovery of the Marquis Chastenet de Puységur. Franz Anton Mesmer himself was aware of something unknown in the "magnetic sleep" and warned against deepening it. The use of animal magnetism was primarily for healing power, and the possibility of intercourse with spirits was largely avoided. It cropped up as early as 1878 in Tardy de Montravel's writings, but he opposed it. Kaleph Ben-Nathan admitted the possibility in 1793 but contended that spirits with which a somnambule might hold intercourse would be spirits of an inferior order and that magnet-ists practiced sorcery and divination.
Dr. Alexandre Bertrand recorded the exclamation of his young somnambule: "There are no spirits, they are stories, yet I see them, the proof is perfect." J. P. F. Deleuze conceded in 1818 that the phenomena of clairvoyance established the spirituality of the soul, but he did not consider spirit intercourse proven by the phenomena of somnambulic trance. In later years, however, under the effect of Dr. G. P. Billot 's experiments, he appeared to have changed his belief. Billot's somnambules were mediums in the present-day sense. The spirits who possessed them proclaimed themselves to be their guardian angels and on occasion produced physical phenomena.
Louis-Alphonse Cahagnet recorded fully developed trance communications through the early medium Adèle Maginot. Before Cahagnet's appearance, an official acknowledgment of trance took place in 1831 when an investigating commission of the Royal Academy of Medicine reported on the phenomena of animal magnetism and found it genuine and the state of somnambulism, although rare, well authenticated.
In Germany the theory of spiritual intercourse in trance took a quicker hold on the imagination of mesmerists. Jung-Stilling (J. H. Jung) founded the school with the theory of the psychic body and its elements, based on the luminiferous ether. Auguste Müller, of Carlsruhe, appears to have been the first somnambule whose spirit communications and other phenomena were carefully recorded; Fräulein Römer, the second. Müller was the first interplanetary traveler, making claimed clairvoyant excursions to the moon. The most stirring account of intercourse with the spirit world was the story of the Seeress of Prevorst, Frederica Hauffe, published in 1826 by Dr. Justinus Kerner.
Sources:
Cahagnet, L. A. The Celestial Telegraph; or, Secrets of the Life to Come Revealed Through Magnetism. 2 vols. London & New York, 1851. Reprint, New York: Arno Press, 1976.
Dingwall, E. J. Abnormal Hypnotic Phenomena. 4 vols. London: Churchill, 1967-68.
Esdaile, James. Natural and Mesmeric Clairvoyance; With the Practical Application of Mesmerism in Surgery and Medicine. London, 1852. Reprint, New York: Arno Press, 1975.
Fahnestock, W. B. Statuvolism, or Artificial Somnambulism. Chicago, 1871.
Flournoy, Theodore. From India to the Planet Mars. New York: Harper & Bros., 1900.
Garrett, Eileen J. My Life as a Search for the Meaning of Mediumship. New York: Oquaga; London: Rider, 1939. Reprint, New York: Arno Press, 1975.
Goodman, Felicitas D., Jeanette H. Henney, and Esther Pressel. Trance, Healing and Hallucination: Three Field Studies in Religious Experience. Wiley-Interscience, 1974.
Gopi Krishna. The Biological Basis of Religion and Genius. New York: Harper & Row, 1972.
Inglis, Brian. Trance: A Natural History of Altered States of Mind. London: Grafton, 1989.
Kerner, Justinus. The Seeress of Prevorst. London, 1845.
Laski, Marghanita. Ecstasy. London: Cresset, 1961.
Salter, W. H. Trance Mediumship: An Introductory Study of Mrs. Piper and Mrs. Leonard. London: Society for Psychical Research, 1962.
Spiegel, H., and D. Spiegal. Trance and Treatment: Clinical Users of Hypnosis. New York: Basis Books, 1978.
Sunderland, La Roy. The Trance, and How Introduced. Boston, 1860.
Wavell, Stewart, Audrey Butt, and Nina Epton. Trances. London: Allen & Unwin, 1966.
| Word Tutor: trance |
I love to put on lotion. Sometimes I'll watch TV and go into a lotion trance for an hour.
— Angelina Jolie
| Wikipedia: Trance |
 |
This article may contain original research or unverified claims. Please improve the article by adding references. See the talk page for details. (February 2009) |
 |
Wikimedia Commons has media related to: Trance |
Trance denotes a variety of processes, ecstasy, techniques, modalities and states of mind, awareness and consciousness. Trance states may occur involuntarily and unbidden.
The term "trance" may be associated with meditation, magic, flow, and prayer. It may also be related to the earlier generic term, altered states of consciousness, which is no longer used in "Consciousness Studies" discourse.
Trance is from Latin "transīre": to cross, pass over and the multiple meaning of the polyvalent homonym "entrance" as a verb and noun provide insight into the nature of trance as a threshold, conduit, portal and/or channel.
Trance, n. [F. "transe" fright, in OF. also, trance or swoon, fr. "transir" to chill, benumb, to be chilled, to shiver, OF. also, to die, L. "transire" to pass over, go over, pass away, cease; trans across, over + ire to go; cf. L. "transitus" a passing over. See Issue, and cf. Transit.
An intransitive usage of the verb "trance" is "to pass", "to travel". This definition is now obsolete.
Trance is increasingly used as a meta-paradigm and inclusive term for different states of consciousness and what has come to be known as altered states of consciousness. No value judgement on the states is intended. The trance as meta-paradigm model has been developing through the confluence of various fields and disciplines since the 1970s.
Hoffman (1998, p. 9) writes "Over the past few decades, less of a value judgement has been made regarding whether these states are deeper or lighter or better or worse than ordinary consciousness. This means that usual, everyday consciousness no longer unequivocally ranks first, as it had for so long in the West."
Hoffman (1998: p. 10) writes further that "...as the anthropologists and ethnologists (for example Felicitas Goodman) tell us, there are no traditional rituals or ceremonies that truly work and change our reality without the use of trance."
Wier, in his 1995 book, "Trance: from magic to technology", defines a simple trance (p. 58) as being caused by cognitive loops where a cognitive object (thoughts, images, sounds, intentional actions) repeats long enough to result in various sets of disabled cognitive functions. Weir represents all trances (which include sleep and watching television) as a dissociated trance plane where at least some cognitive functions are disabled such as volition but not consciousness within the trance typically termed hypnosis [1]. With this definition, meditation, hypnosis, addiction and charisma are unified trance states or attempts to cause a trance. In Wier's 2007 book, "The Way of Trance," he elaborates on these forms, adds ecstacy as an additional form and discusses the ethical implications of his model, including magic and government use which he terms "trance abuse".
John Horgan in Rational Mysticism (2003) explores the neurological mechanisms and psychological implications of trances and other mystical manifestations. Horgan incorporates literature and case-studies from a number of disciplines in this work: chemistry, physics, psychology, radiology and theology.
Some people respond passionately to the usage of the term trance. Trance has a parallel history of negative associations and connotations. This article seeks to embrace these differences and engage them as a mutually rewarding dialogue, rather than contrive a homogenous position. Brian Inglis (1989) provides an interesting literature review and overview of the absence and oversight of "trance" in reference materials.
Trance conditions include all the different states of mind, emotions, moods and daydreams that human beings experience. All activities which engage a human involve the filtering of information coming into sense modalities and hence, brain functioning and consciousness. Therefore, trance may be understood as a matter of functionality and efficiency ~ to economize consciousness resource usage.
Trance states may also be accessed or induced by various modalities and is a way of accessing the unconscious mind for the purposes of relaxation, healing, intuition and inspiration. There is an extensive documented history of trance as evidenced by the case-studies of anthropologists and ethnologists and associated and derivative disciplines. Hence trance, may be perceived as endemic to the human condition and a Human Universal. Principles of trance are being explored and documented as are methods of trance induction. Benefits of trance states are being explored by medical and scientific inquiry. Many traditions and rituals employ trance. Trance also has a function in religion and mystical experience.
Castillo (1995) states that: "Trance phenomena result from the behavior of intense focusing of attention, which is the key psychological mechanism of trance induction. Adaptive responses, including institutionalized forms of trance, are "tuned" into neural networks in the brain and depend to a large extent on the characteristics of culture. Culture-specific organizations exist in the structure of individual neurons and in the organizational formation of neural networks."
Hoffman (1998: p.9) states that: "Trance is still conventionally defined as a state of reduced consciousness, or a somnolent state. However, the more recent anthropological definition, linking it to "altered states of consciousness" (Charles Tart), is becoming increasingly accepted."
Hoffman (1998, p. 9) asserts that: "...the trance state should be discussed in the plural, because there is more than one altered state of consciousness significantly different from everyday consciousness."
According to Hoffman (1998: p. 10), pilgrims visited the Temple of Epidaurus, an asclepieion, in Greece for healing sleep. Seekers of healing would make pilgrimage and be received by a priest who would welcome and bless them. This temple housed an ancient religious ritual promoting dreams in the seeker that endeavoured to promote healing and the solutions to problems, as did the oracles. This temple was built in honour of Asclepios, the Greek God of Medicine. The Greek treatment was referred to as incubation, and focused on prayers to Asclepios for healing. The asclepion at Epidaurus is both extensive and well preserved, and is traditionally regarded as the birthplace of Asclepius. (For a comparable modern tool refer dreamwork.)
Stories of the saints in the Middle Ages, myths, parables, fairy tales, oral lore and storytelling from different cultures are themselves potentially inducers of trance. Often literary devices such as repetition are employed which is evident in many forms of trance induction. Milton Erickson used stories to induce trance as do many NLP practitioners.
From at least the 16th century it was held that march music may induce soldiers marching in unison into trance states where according to apologists, they bond together as a unit engendered by the rigors of training, the ties of comradeship and the chain of command. Conversely, the detractor may hold that they entrain as automaton. This effect was widely evident in the 16th, 17th and 18th century due to the increasing prevalence of firearms employed in warcraft. Military instruments, especially snare drum and other drums were used to entone a monotonous ostinato at the pace of march and heartbeat. High-pitched fifes, flutes and bagpipes were used for their "piercing" effect to play the melody. This would assist the morale and solidarity of soldiers as they marched to battle.
As the mystical experience of mystics generally entails direct connection, communication and communion with Deity, Godhead, deity and/or god; trance and cognate experience are endemic. Refer: Yoga, Sufism, Shaman, Umbanda, Crazy Horse, etc.
Many Christian mystics are documented as having experiences that may be considered as cognate with trance, such as: Hildegard of Bingen, John of the Cross, Meister Eckhart, Saint Theresa (as seen in the Bernini sculpture) and Francis of Assisi.
Taves (1999) charts the synonymic language of trance in the American Christian traditions: "power" or "presence" or "indwelling" of God, or Christ, or the Spirit, or spirits. Typical expressions include "the indwelling of the Spirit" (Jonathan Edwards), "the witness of the Spirit" (John Wesley), "the power of God" (early American Methodists), being "filled with the Spirit of the Lord" (early Adventists: see charismatic Adventism), "communing with spirits" (Spiritualists), "the Christ within" (New Thought), "streams of holy fire and power" (Methodist holiness), "a religion of the Spirit and Power" (the Emmanuel Movement), and "the baptism of the Holy Spirit" (early Pentecostals). (Taves, 1999: 3)
Taves (1999) well referenced book on trance charts the experience of Anglo-American Protestants and those who left the Protestant movement beginning with the transatlantic awakening in the early Eighteenth century and ending with the rise of the psychology of religion and the birth of Pentecostalism in the early Twentieth century. This book focuses on a class of seemingly involuntary acts alternately explained in religious and secular terminology. These involuntary experiences include uncontrolled bodily movements (fits, bodily exercises, falling as dead, catalepsy, convulsions); spontaneous vocalizations (crying out, shouting, speaking in tongues); unusual sensory experiences (trances, visions, voices, clairvoyance, out-of-body experiences); and alterations of consciousness and/or memory (dreams, somnium, somnambulism, mesmeric trance, mediumistic trance, hypnotism, possession, alternating personality). (Taves, 1999: 3)
Today hypnotherapists, psychiatrists, psychotherapists, psychologists, sports psychologists and NLP practitioners, amongst others, use various forms of trances.
Neurolinguistic Programming (or NLP) is a further development of Milton Erickson's hypnotherapy, for which, however, he did not provide an orthodox methodology. Erickson would put his patients in trance with short stories. While keeping the ego of his patients occupied, he would target his healing messages straight at their unconscious mind, which he believed to have considerable self-healing powers. In this way he healed himself of the paralysis that affected him when young and to which he did finally succumb later in life.
Beta brain waves designate the general state of waking consciousness. As a consequence, this state has been "normalized". This normalization is a challengable value judgement. This consciously awake beta state may still be considered as a trance because it involves the selective filtering of information and utilizes cognitive, awareness and mentation resources in specific ways.
William James (Neophytou, 1996):
| “ | Our normal waking consciousness is but one special type of consciousness, whilst all about it by the flimsiest screens, there lie potential forms of consciousness entirely different.... No account of the universe in its totality can be final, which leaves these other forms of consciousness quite disregarded. | ” |
Gurdjieff (Neophytou, 1996):
| “ | Consciousness [normal waking] is a state of light Hypnosis and few people are ever truly awake. | ” |
Aldous Huxley (Neophytou, 1996):
| “ | Normal consciousness is a narrow segment of our potential consciousness. He regarded the brain and sense organs as a kind of reducing valve thru [sic] which experience was funneled to protect us from being overwhelmed. | ” |
Stuart Wilde (The Art of Meditation, 1996)
| “ | The beta state (14-21 cycles a second) aligns us to the conformity of tick-tock, the drone-like mindset of the status quo. In order to awaken to a brand new existence including multiple-dimensions described by theoretical physicists, trance states kindly show us the escape hatch.” | ” |
Trance-like states which are often interpreted as religious ecstasy or visions and can be deliberately induced using a variety of techniques, including prayer, religious rituals, meditation, pranayama (breathwork or breathing exercises), physical exercise, coitus (and/or sex), music, dancing, sweating (e.g. sweat lodge), fasting, thirsting, and the consumption of psychotropic drugs such as cannabis. Sensory modality is the channel or conduit for the induction of the trance. Sometimes an ecstatic experience takes place in occasion of contact with something or somebody perceived as extremely beautiful or holy. It may also happen without any known reason. The particular technique that an individual uses to induce ecstasy is usually one that is associated with that individual's particular religious and cultural traditions. As a result, an ecstatic experience is usually interpreted within the context of a particular individual's religious and cultural traditions. These interpretations often include statements about contact with supernatural or spiritual beings, about receiving new information as a revelation, also religion-related explanations of subsequent change of values, attitudes and behaviour (e.g. in case of religious conversion).
Benevolent, neutral and malevolent trances may be induced (intentionally, spontaneously and/or accidentally) by different methods:
Charles Tart provides a useful working definition of auditory driving. It is the induction of trance through the sense of hearing. Auditory driving works through a process known as entrainment.
The phenomenon of auditory driving is culturally still clearly evident and may be found in electronic dance music culture, which in many ways may be considered a modern version of shamanism. The same effect is caused by many jam bands. Churches which chant their services may also induce the same effects resulting in a trance state through the use of odd inflections and off-kilter or polyrhythmic structures. Similarly, white noise has been scientifically documented[citation needed] to assist neural connectivity, creativity and problem-solving.
The usage of repetitive rhythms to induce trance states is an ancient phenomenon. Throughout the world, shamanistic practitioners have been employing this method for millennia. Anthropologists and other researchers have documented the similarity of shamanistic auditory driving rituals among different cultures.
Said simply, entrainment is the synchronization of different rhythmic cycles. Breathing and heart rate have been shown to be affected by auditory stimulus, along with brain wave activity. The ability of rhythmic sound to affect human brain wave activity, especially theta brain waves, is the essence of auditory driving, and is the cause of the altered states of consciousness that it can induce.
The music genre of Trance music is supposed to have the same effect on the human mind as military drums, causing listeners to dance in unison with simple movements including head bobs, light bouncing/jumping and humming.
Charles Tart provides a useful working definition of photic or visual driving. It is the induction of trance through the sense of sight. Photic or visual driving works through a process known as entrainment.
Nowack and Feltman have recently published an article entitled "Eliciting the Photic Driving Response" which states that the EEG photic driving response is a sensitive neurophysiological measure which has been employed to assess chemical and drug effects, forms of epilepsy, neurological status of Alzheimer's patients, and physiological arousal. Photic driving also impacts upon the psychological climate of a person by producing increased visual imagery and decreased physiological and subjective arousal. In this research by Nowack and Feltman, all participants reported increased visual imagery during photic driving, as measured by their responses to an imagery questionnaire.
Dennis Wier (http://www.trance.edu/papers/theory.htm Accessed: 6 December 2006) states that over two millennia ago Ptolemy and Apuleius found that differing rates of flickering lights effected states of awareness and sometimes induced epilepsy. Wier also asserts that it was discovered in the late 1920s that when light was shined on closed eyelids it resulted in an echoing production of brain wave frequencies. Wier also opined that in 1965 Grey employed a stroboscope to project rhythmic light flashes into the eyes at a rate of 10–25 Hz (cycles per second). Grey discovered that this stimulated similar brain wave activity.
Research by Thomas Budzynski, Oestrander et al., in the use of brain machines suggest that photic driving via the Suprachiasmatic nucleus and direct electrical stimulation and driving via other mechanisms and modalities, may entrain processes of the brain facilitating rapid and enhanced learning, produce deep relaxation, euphoria, an increase in creativity, problem solving propensity and may be associated with enhanced concentration and accelerated learning. The theta range and the border area between alpha and theta has generated considerable research interest.
Charles Tart provides a useful working definition of kinesthetic driving. It is the induction of trance through the sense of touch, feeling or emotions. Kinesthetic driving works through a process known as entrainment.
The rituals practiced by some athletes in preparing for contests are dismissed as superstition, but this is a device of sports psychologists to help them to attain an ecstasy-like state. Interestingly, Joseph Campbell had a peak experience whilst running. Roger Bannister on breaking the four-minute mile (Cameron, 1993: 185): "No longer conscious of my movement, I discovered a new unity with nature. I had found a new source of power and beauty, a source I never dreamt existed." Roger Bannister later became a distinguished neurologist.
Mechanisms and disciplines may include kinesthetic driving may include: dancing, walking meditation, yoga and asana, mudra, juggling, poi (juggling), etc.
Sufism (the mystical branch of Islam) has theoretical and metaphoric texts regarding ecstasy as a state of connection with Allah. Sufi practice rituals (dhikr, sema) using body movement and music to achieve the state. Idries Shah amongst others, have asserted that the source of G. I. Gurdjieff's teachings are the Naqshbandi Sufis.
The activity and rite of play is endemic not only to the human species, but evident throughout nature. Play often involves trance elements. Many notables in consciousness studies and trance have been engaged in research on play and its role in cognitive development and learning, namely: Jean Piaget, William James, Sigmund Freud, Carl Jung, Lev Vygotsky, etc. Indeed, "lila" (Sanskrit) is the "play", "sport" and "pastime" of "gods" or deva (Sanskrit).
Trance states have also long been used by shamans, mystics, and fakirs in healing rituals, being particularly cultivated in some religions, such as Tibetan Buddhism.
Some anthropologists and religion scholars define a shaman as an intermediary between the natural and spiritual world, who travels between worlds in a trance state. Once in the spirit world, the shaman would commune with the spirits for assistance in healing, hunting or weather management. Ripinsky-Naxon describes shamans as, “People who have a strong interest in their surrounding environment and the society of which they are a part.”
Other anthropologists critique the term "shamanism", arguing that it is a culturally specific word and institution and that by expanding it to fit any healer from any traditional society it produces a false unity between these cultures and creates a false idea of an initial human religion predating all others. However, others say that these anthropologists simply fail to recognize the commonalities between otherwise diverse traditional societies.
Achieving ecstatic trances is a major activity of shamans, who use ecstasy for such purposes as traveling via the axis mundi to heaven or the underworld, guiding or otherwise interacting with spirits, clairvoyance, and healing. Some shamans use drugs from such plants as peyote and cannabis or psychedelic mushrooms in their attempts to reach ecstasy, while others rely on such non-chemical means as ritual, music, dance, ascetic practices, or visual designs as aids to mental discipline.
Lawlor (1991: p. 374) states that:
The supernormal, super sensory powers of Aboriginal wise woman and men of high degree, by their own accounts, comes directly from initiations administered by the ancestral sky heroes themselves and by the totemic spirits. Those who have gone through these initiations alone, in a deep trance that makes them lose their personal identities and confront manifestations of the ancestral powers, are held in the highest regard.
Lawlor (1991: p. 303) states that:
One such animal dance ceremony was observed and photographed by Gillen and Spencer. More than 30 naked men gathered in a large circle. One by one, each man performed the dance of the animal to be hunted while the others sang and slapped their buttocks to create a percussive beat for the dancer. The slapping sound was so loud that it could be heard for miles across the surrounding desert. The dance continued for hours, with each man dancing frenetically until he dropped from exhaustion. The eyes of the onlookers soon became glazed with entrancement; their penises were erect in a state of ecstatic arousal. Finally, after the last man had performed the animal dance and collapsed in exhaustion, the entire group leaped on him, emitting a loud abandoned cry. The next day the hunt began.
Divination is a cultural universal which anthropologists have observed as being present in many religions and cultures in all ages up to the present day (refer sibyl). Divination may be defined as a mechanism for ascertaining information by interpretation of omens or an alleged supernatural agency[1] and as divination often entails ritual as different to fortune-telling is often facilitated by trance.
In Tibet, oracles have played, and continue to play, an important part in religion and government. The word "oracle" is used by Tibetans to refer to the spirit, deity or entity that enters those men and women who act as media between the natural and the spiritual realms. The media are, therefore, known as kuten, which literally means, "the physical basis".
The Dalai Lama, who lives in exile in northern India, still consults an oracle known as the Nechung Oracle, which is considered the official state oracle of the government of Tibet. He gives a complete description of the process of trance and possession in his book Freedom in Exile. [2].
Edgar Cayce (1877 – 1945) was an American psychic who claimed to channel answers to questions on subjects such as health, astrology, reincarnation, and Atlantis while in a kind of sleep trance. Cayce's methods involved lying down and entering into what appeared to be a trance or sleep state, usually at the request of a subject who was seeking help with health or other issues (the subjects were not usually present). The subject's questions would then be given to Cayce, and Cayce would proceed with a "reading". At first these readings dealt primarily with the physical health of the individual ("physical readings"); later readings on past lives, business advice, dream interpretation, and mental or spiritual health were also given.
Trance has been shown to be very psychologically beneficial, by helping to relieve built up stress, allowing one to reflect on life issues without censorship or guilt, and generally giving the psyche respite from operating at alpha or delta states. Trance forms though such as meditation may be contraindicated for certain individuals with a history of mental illness and people on certain psychotropic medications, for example. There have been studies published in defensible journal of peers (provide source) that grace and thanksgiving (for example) vocalised, enacted, thought and felt prior to consumption of meals may assist with digestion and nutrient uptake and utilization by the bodymind (refer Agape feast, eucharist, ganachakra, etc.) Generally, one is only in a theta state for a period of minutes, right before going to sleep, and when waking up. Being in a theta state for 15 minutes is considered to be an "extended period". With the use of auditory driving, or other meditative techniques, this time can be extended significantly.
Convergent disciplines of neuroanthropology, ethnomusicology, electroencephalography, neurotheology and cognitive neuroscience, amongst others, are conducting research into the trance induction of altered states of consciousness resulting from neuron entrainment with the driving of sensory modalities. For example polyharmonics, multiphonics, and percussive polyrhythms through the channel of the auditory and kinesthetic modality.
Neuroanthropology and cognitive neuroscience are conducting research into the trance induction of altered states of consciousness (possibly engendering higher consciousness) resulting from neuron firing entrainment with these polyharmonics and multiphonics. Related research has been conducted into neural entraining with percussive polyrhythms. The timbre of traditional singing bowls and their polyrhythms and multiphonics are considered meditative and calminative and the harmony inducing effects of this potentially consciousness alterning tool are being explored by scientists, medical professionals and therapists.
Scientific advancement and new technologies according to Wier such as computerized electroencephalography (EEG), EEG topographic brain mapping, positron emission tomography, regional cerebral blood flow, single photon emission computed tomography and nuclear magnetic resonance imaging, amongst others, are providing measurable tools to assist in understanding trance phenomena. All brain waves are analogous to different types of trance in that they utilise brain and consciousness resources differently and provide different input and information filters.
Though a source of contention, there appear to be three current streams of inquiry: Neurophysiology, Social Psychology and Cognitive Behaviourism. The neurophysiological approach is awaiting the development of a mechanism to map physiological measurements to human thought. The social-psychological approach currently measures gross subjective and social effects of thoughts and some critique it for lack of precision. Cognitive behaviorialists employ systems theory concepts and analytical techniques.
There are four principal brain wave states that range from high amplitude, low frequency delta through to the low amplitude, high frequency beta. These states range from deep dreamless sleep to a state of high arousal. These four brain wave states are common throughout humans. All levels of brain waves exist in everyone at all times, even though one is foregrounded depending on the activity level. When a person is in an aroused state and exhibiting a beta brain wave pattern, their brain also exhibits a component of alpha, theta and delta, even though only a trace may be present.
Upon waking from a deep sleep in preparation for arising, your brain wave frequencies increase through the different stages of brain wave activity, moving from delta to theta and then to alpha and into beta.
Gamma waves have the highest range of frequencies (around 40 Hz) and are involved in higher mental activity. They have also been detected during the process of awakening and during active rapid eye movement (REM) sleep.
Beta waves are the most common of the brain wave patterns that occur when awake. These occur during period of intense concentration, problem solving, and focused analysis. The frequency of beta waves is between 13–30 Hz (cycles per second).
Alpha waves are any of the electrical waves from the parietal and occipital regions of the brain, having frequencies from 8 to 12 hertz (cycles per second). Some scientists consider the range 8–13 Hz and are most usual when we are mentally alert, calm and relaxed, or when day-dreaming. Alpha waves are a sign of relaxation, as they indicate a lack of sensory stimulation in a conscious person.
Theta waves occur when we are mentally drowsy and unfocused, during deep calmness, most daydreaming, relaxation or tranquility, as for example we make the transitions from drowsiness to sleep or from sleep to the waking state. The frequency of theta waves is between 4–7 Hz (cycles per second) though some researchers regard theta to be 5 to 8 cps.
In brain wave frequencies, theta is the frequency range where drowsiness, unconsciousness, dreaming states and deep tranquility happen. Most daydreaming occurs while in the theta range. It is normally a very positive mental state and prolonged states of the theta brain wave frequency while conscious can be extremely productive and a time of very meaningful/creative mental activity.
With practice, meditation can also lower a person's brain wave frequency to theta while allowing the meditator to remain conscious.
Delta waves occur primarily during deep sleep or states of unconsciousness. The frequency of delta waves is between 0.5–4 Hz (cycles per second).
The Vaishnava Bhakti Schools of Yoga defines Samadhi as "complete absorption into the object of one's love (Krishna)." Rather than thinking of "nothing," true samadhi is said to be achieved only when one has pure, unmotivated love of God. Thus samadhi can be entered into through meditation on the personal form of God. Even while performing daily activities a practitioner can strive for full samadhi.
Ramakrishna experienced trances as a common event from his tenth or eleventh year.[2]
 |
Look up trance in Wiktionary, the free dictionary. |
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
| Translations: Trance |
Dansk (Danish)
n. - trance, dvaletilstand
v. tr. - sætte nogen i trance
Nederlands (Dutch)
hypnotische toestand, extase
Français (French)
n. - transe, (fig) état second
v. tr. - mettre en transe
Deutsch (German)
n. - Trance, Hypnose, Muskelstarrkrampf, Ekstase
v. - (wie) in Trance versetzen, entzücken
Ελληνική (Greek)
n. - έκσταση, υπνωτική καταληψία, όραμα, ύπνωση, (μτφ.) εκστασιασμός, μεταρσίωση
v. - υπνωτίζω
Italiano (Italian)
trance, estasi
Português (Portuguese)
n. - arrebatamento (m), êxtase (m), transporte (m), estado mediúnico (m)
v. - estar em transe
Русский (Russian)
(мед.) транс, состояние гипноза, состояние экстаза
Español (Spanish)
n. - trance, éxtasis
v. tr. - extasiar, enajenar
Svenska (Swedish)
n. - trans, dvala
v. - försätta ngn i trans
中文（简体）(Chinese (Simplified))
催眠状态, 恍惚, 昏睡状态, 出神, 发呆, 使恍惚, 使发呆
中文（繁體）(Chinese (Traditional))
n. - 催眠狀態, 恍惚, 昏睡狀態, 出神, 發呆
v. tr. - 使恍惚, 使發呆
한국어 (Korean)
n. - 인사불성, 황홀, 혼수 상태
v. tr. - 넋을 잃게 하다, 좋아서 어쩔 줄 모르게 하다
日本語 (Japanese)
n. - 夢うつつ, 恍惚, 失神状態, 失神
العربيه (Arabic)
(الاسم) غشيه, نشوة (فعل) ينشي, يغشي
עברית (Hebrew)
n. - עממת או חרגון - מצב של עמעום חושים בעקבות היפנוט, היפנוט, טראנס, מצב של שכרון חושים, טראנס - סוג מוסיקה רועשת
v. tr. - הקסים, הכניס למצב עממת, הימם בהרגשה חזקה
If you are unable to view some languages clearly, click here.
To select your translation preferences click here.
| Shopping: trance |
 | Animal Magnetism |
| Benign/Malignant Regression |
| Hypnosis |
Copyrights:
 |
 | Dictionary. The American Heritage® Dictionary of the English Language, Fourth Edition Copyright © 2007, 2000 by Houghton Mifflin Company. Updated in 2009. Published by Houghton Mifflin Company. All rights reserved. Read more |
 |
| Thesaurus. Roget's II: The New Thesaurus, Third Edition by the Editors of the American Heritage® Dictionary Copyright © 1995 by Houghton Mifflin Company. Published by Houghton Mifflin Company. All rights reserved. Read more |
 |
| Antonyms. © 1999-2009 by Answers Corporation. All rights reserved. Read more |
 |
| Psychoanalysis. International Dictionary of Psychoanalysis. Copyright © 2005 by The Gale Group, Inc. All rights reserved. Read more |
|
| Occultism & Parapsychology Encyclopedia. Encyclopedia of Occultism and Parapsychology. Copyright © 2001 by The Gale Group, Inc. All rights reserved. Read more |
 |
| Word Tutor. Copyright © 2004-present by eSpindle Learning, a 501(c) nonprofit organization. All rights reserved. eSpindle provides personalized spelling and vocabulary tutoring online; free trial. Read more |
 |
| Wikipedia. This article is licensed under the Creative Commons Attribution/Share-Alike License. It uses material from the Wikipedia article "Trance". Read more |
 |
| Translations. Copyright © 2007, WizCom Technologies Ltd. All rights reserved. Read more |
Mentioned in
