Issue 1: July 2013
The jour jour nal of hypnosis and consciousness expl explora oration tion
In This This Iss ue • A Note from the Publisher • Selling Success to Your Your Subconscious – Roy Roy Hunter • Inquiring for Buckminster Buckminster Fuller: An Interview Revisited Revisited – Fred Kutchins • Former Major league Ballplayer Eric Soderholm on the Psychology of Hitting – Bob Rose • The Secret History of Reincarnation – Roger Roger A. Woo Woolger lger • Become a More Powerful Powerful Leader: Five Five Steps to to Achieving Clarity in the Face of Difficult Decisions – Luda Kopeikina • A List of Alterations of of Consciousness – Prof. Prof. Imants Barušs • Doctor Braid and the Stage – Lewis Dark
Hypnology Magazine is, for me, a dream come true. To celebrate the premiere issue, I am making a special, one-time subscription offer to the rst 1,500 people who see this message and visit www.hypnologymag.com. Click now—and get ready for a pleasant surprise! Best wishes, Fred Kutchins Publisher
To sign up for this special subscription offer go to: HypnologyMag.com
The journal of hypnosis hypnosis a nd consciousness expl exploration oration www.HypnologyMag.com Copyright ©2013 Fred Kutchins
Hypnology Magazine is, for me, a dream come true. To celebrate the premiere issue, I am making a special, one-time subscription offer to the rst 1,500 people who see this message and visit www.hypnologymag.com. Click now—and get ready for a pleasant surprise! Best wishes, Fred Kutchins Publisher
To sign up for this special subscription offer go to: HypnologyMag.com
The journal of hypnosis hypnosis a nd consciousness expl exploration oration www.HypnologyMag.com Copyright ©2013 Fred Kutchins
we must reach BEYOND the OBVIOUS collective MEMORY could prove EMBARRASSING CONSCIOUSNESS CONSCI OUSNESS is the FUNDAMENTAL REALITY REALI TY ALTERED STATES of consciousness SUBCONSCIOUS is reached by IMAGINATION and EMOTION WHERE are we GOING? WHERE do we come FROM? THINKING is an EXCLUSIVELY EXCLUSIVELY individual HUMAN FUNCTION 100% COMMIT to being in the PRESENT MOMENT achieving the CLARITY STATE subconscious COOPERATION WHAT are WE? REINCARNATION is having a COMEBACK
The journal of hypnosis hypnosis a nd consciousness expl explorat orat ion
In This This Issue 2 4 7
Click the listing to go directly to that article.
A Note From the Publisher by Fred Kutchins
Selling Sell ing Success to Your Subconscious by Roy Hunter
Inquiring for for Buckminster Fuller: An Interview Interview Revisited
Former Major League Ball Player Player Eric Eric Soderholm Soderho lm on the Psyc Psychology hology of Hitting Hitt ing by Bob Rose
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Fred Kutchins Editor & Publisher Lambert Matias Director of Development
by Fred Kutchins, Kutchins , CH
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Issue 1: July 2013
The Secret History of of Reincarnation Reincarnation by Roger A. Woolger , PhD
David Wood Creative Creative Director
All opinions expressed in any article herein are strictly those of the author. The publisher does not have any control over and does not assume any responsibility for author or third-party websites or their content. The ideas, procedures and suggestions contained in this publication are not intended as a substitute for consulting with your physician. All matters regarding any aspect of your health require medical supervision. The publisher shall not be liable or responsible for any loss or damage allegedly arising from any information or suggestion in this publication.
Become a More Pow Powerful erful Leader: Five Steps to Achieving Clarity in the Face of Difcult Decisions
Please direct all inquiries to:
[email protected] fred@ fredkutchins.com
by Luda Kopeikina
www.hypnologymag.com
A List of of Alterat Alterations ions of Consciousness by Imants Barušs, Barušs , PhD
Doctor Braid and the Stage by Lewis Dark, Dark , CH
Copyright ©2013 Fred Kutchins. No part of this publication may be reproduced except by perm ission. Art icles herein are copyrig hted by the individual authors thereof.
we must reach BEYOND the OBVIOUS
A Note From the Publisher by Fred Kutchins More than one hundred years ago (in 1902) the great American psychologist William James observed that,
Our normal waking consciousness is but one special type of consciousness, whilst all about it, parted from it by the lmiest of screens, there lie potential forms of consciousness entirely different. By the time Professor James had wr itten those words, the scientic world was already captivated with a purely biological view of the human condition—one that was not overly concerned with abstractions such as “consciousness.” As philosophy professor Paul Thaggard pointed out in an article in Psychology Today, “We all have a basic understanding of conscious experience from our own episodes of perception, sensation, emotion, and reection. But there is an unbridgeable explanatory gap that prevents science from drawing consciousness within its scope.” The primacy of biology has resulted in a state of affairs where we have become conditioned to look to pharmaceuticals as the cure for every ill—physical and otherwise—a situation that is often exacerbated by patients themselves. According to a survey in DTC Perspectives by Reuters Health, one in ve consumers ask their physicians for brand name drugs they see advert ised on TV. So, is true happiness to be found in a bottle of pills? Are medications really the ultimate answer to mankind’s eternal quest for internal peace? I think not. I believe there is something about bei ng human that transcends biology. This ‘something’ is a numinous intelligence that instills u s with a burning desire to understand our place in the universe and, thereby, to understand ourselves. It is expressed as a fundamental restlessness, a constant year ning for more knowledge about life, a refusal to be dened by the apparent status quo of the natural order and the limitations of physicality. We want to know where we came from and where we are going. But to nd the answers we are seeking, we must reach beyond the obvious. So, where shall we look for greater understanding? At a religious retreat?—In a mountain fastness high in the Himalayas?—On a vision quest in the Arizona desert?—In a cave?—On a yoga mat while sitting in the lotus position?—Inside a house of worship? Actually, greater understanding can be found in any imaginable setting because the answers inevitably emerge from the depths of our own psyche— the personal aspect of boundless, timeless, t ranscendent consciousness.
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CONSCIOUSNESS is the FUNDAMENTAL REALITY I believe that consciousness is the f undamental reality. But if we limit ourselves to ordinary, personal waki ng consciousness alone and ignore the validity of all other potential forms, we are cutting ourselves off from an unparalleled opportunity for self-growth and greater understanding. Hypnosis opens a portal into that larger spectrum of consciousness. It is the key to a wealth of i nternal power to cope with the problems of living, and to produce desirable changes in habit patterns, motivations, self-image, health and lifestyle. Yet hypnosis is not a rare or obscure phenomenon. It is a part of normal everyday life. In fact, we frequently go into hypnosis without even noticing it. If you have ever been star tled out of a daydream by the sound of someone’s voice or become completely absorbed in a movie or any activity, you were in a hypnoid state. A common example is so-called “highway hypnosis”— a condition where you slip into a trancelike inner focus while driving but continue responding normally to road events.
Techniques for harnessing your natural ability to enter into hypnosis go by many different names, e.g., meditation, visualization, guided imagery, Edmund Jacobson’s progressive relaxation, Herbert Benson’s relaxation response, Schulze and Luthe’s autogenic training and so on. Some would add prayer to the list. The goal of these techniques seems to be what master hypnotist Dave Elman called ‘selective thinking’—that is, the ability to place your attention on one portion of an experience and t une out the rest. Selective thinking temporar ily quiets the logical, analytical part of your mind, tends to make you relax, and enables you to enter hypnosis and open yourself to ideas, experiences, and suggestions that can help you become a happier, more centered, better f unctioning person. In today’s increasingly complex and unpredictable world, people everywhere are searching for peace and harmony in their lives. Hypnology will assist in this pursuit through the exploration of all potential forms of consciousness and will, I hope, foster a greater appreciation of hypnosis as an agency of positive personal transformation.
The Meditative Rose by Salvador Dali
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subconscious COOPERATION
Selling Success to Your Subconscious by Roy Hunter Have you every tr ied to change an undesired habit or attai n an important goal, only to nd subconscious resistance preventing you from success? Weight reduction programs and smoking cessation programs alone re present a multi billion dollar industry in the USA. Diets work on the body, but not on the mind. Many smokers’ new years’ resolutions literally go up in smoke! College students often procrastinate term papers until the last minute, and/or cram for the nal exam the night before taking it. Professional sales people all over the land often nd themselves failing to do the activities that are necessa ry to meet sales objectives. Numerous books describe ways of achieving goals: effective weight control programs, effective sales techniques, study habits, etc., yet people who read these books and /or attend classes and seminars still fail… why? Answering this important question will enable your ability to sell motivation to the inner mind. The missing ingredient is subconscious cooperation, because the “inner child” in all of us is tuned into WII-FM. Those are the call letters for “ What’s In It For Me?”
Why Will Power Often Fails Any professional sales person will tell you that people buy a product or service because of the benets that product or service will provide. Conversely, if we fail to recognize the benets, most of us will not want to pay the price…and if the salesperson gets pushy, I am very quick to walk away. Most customers will do likewise if someone tr ies to force them to buy. How does this relate to the subconscious? The answer is a simple metaphor: the conscious mind (decision maker) is the salesperson, and the subconscious is the customer – and this customer will normally resist a hard-sell f rom the conscious mind! In fact, many clients seeing me over the years have made dozens of attempts to reach the same goal through “will power” and other program s that have cost money, only to nd the inner child rebels once again at the hard sell of the conscious mind. Failure to reach a goal at a conscious level doesn’t always mean that we are weak. Rather, it may indicate a very powerful subconscious. Once that power is re-directed, the difference can be life-changing! How can we accomplish using this power? We must persuade the subconscious to cooperate, otherwise we might run into resistance from the inner mind. We must use selling skills to persuade the inner child to pay the price of change in order to enjoy the benets. I call this “Selling Success to Your Subconscious.” Most people
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SUBCONSCIOUS is reached by IMAGINATION and EMOTION attempting to achieve a goal simply try to cram the price into the subconscious and then wonder why they run into resistance. Price for a dieter is changing eating habits, which the inner child is unwilling to do. Price for a smoker is ignoring smoking urges, often caused by various triggers of habit (putting key in ignition, drin king a beverage, etc.). While we may know consciously what the benets of a goal might be, unless those benets are communicated to the inner child, the result is: NO SALE.
The Language of the Subconscious Before any sales person can sell a product or serv ice, he/she must speak the same language as the customer. The conscious mind is the seat of logic while the subconscious is reached by imaginat ion and emotion. Whenever imagination and will power are in conict, imagination will usually win. If I say, “Don’t think of a dog,” what did you imagine? Most people will immediately imagine seeing a dog, petting one, or hearing one bark. Yet the conscious instructions were to NOT think of one! The dieter who uses self-talk to avoid the cake or pie will normally fa ntasize the taste of it…and often indulge. Can you relate to this? Now let’s apply the above to someone working on weight reduction. The subconscious resists giving up dessert, but will be comfortable (and happier) imagining the benets of trying on an ideal size of clothes. So, in a sense, the conscious mind must sell success to the subconscious by using the language of the subconscious, which is imagination.
Emotion is Subconscious Power: The Energy of the Subconscious
Once you fall in love with the benets of your goal, this action causes the effect of greate r motivation to pay whatever price is necessary to achieve the desired goal. So the key to overcoming subconscious resistance lies in persuading the subconscious to buy the benets of change. Before accomplishing this important step, you must identify your specic benets.
Applying Imagination and Emotion Here’s what to do: take out a sheet of paper and list the main benets you will enjoy upon fulllment of your desired goal. (Note: Your subconscious responds better when you choose your own benets rather than simply accepting someone else’s benets.) Get your imagination involved with the benets of achieving your goal by fantasizing them dur ing selfhypnosis. You should also fantasize ways of enjoying each benet with as many of your ve senses as possible. I call this process “Selling Success to Your Subconscious” . In a meditative state, imagine your benets as vividly as possible, and fantasize how you feel emotionally about enjoying your benets. In other words, imagine the attitude of gratitude! By doing all of the above, you can mar ry two powerful methods of subconscious programming, self-hypnosis and emotion. Now you are ready to sell success to your subconscious. If you need assistance, then choose a competent hypnotist to help you. Although I wrote a book about the use of self-hypnosis, it’s like a muscle. I can lift a chair by myself, but I need help to move a couch. If your goal feels like a couch in your subconscious, seek professional help.
Before proceeding any further, let’s overview another very important concept that I’ve used successfully with clients over the years... While imag ination is the language of the subconscious, emotion is the motivating power of the mind! Emotion can either propel us to success, or hinder us from accomplishing even simple tasks…and the most powerful positive emotion is love.
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what I inwardly KNEW to be TRUE
Cary Grant Reveals How He Stopped Smoking (from an unpublished interview)
“For more than thirty years of my life I had smoked with increasing habit. I was nally separated from the addiction by Betsy (editor’s note: Betsy Drake, Grant’s wife at the time), who, after carefully studying hypnosis, practiced it, with my full permission and trust, as I was going off to sleep one night. She sat in a chair near the bed and, in a quiet, calm voice, rhythmically repeated what I inwardly knew to be true, the fact that smoking was not good for me; and, as my conscious mind relaxed and no longer cared to offer a negative thought, her words sank into my subconscious; and the following day, to my surprise I had no need or wish to smoke. Nor have I smoked since. Nor have I, as fa r as I know, replaced it with any other harmful habit.”
Betsy Drake
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ENGINEER, designer, PHILOSOPHER, architect, MATHEMATICIAN, poet and—no doubt—a MYSTIC Inquiring for Buckminster Fuller: An Interview Revisited by Fred Kutchins, CH R. Buckminster Fuller (1895–1983) was one of the 20th Century’s most original thinkers and visionaries. Best remembered as the inventor of the geodesic dome and for his concept of the earth as a self-sustaining spaceship, he described himself as a “comprehensive anticipatory design scientist”. Fuller worked tirelessly to solve global problems surrounding housing, shelter, transportation, education, energy, ecological destruction a nd poverty. He was an engineer, designer, philosopher, architect, mathematician, poet and—no doubt—a mystic. In his 1970 book I Seem to Be a Verb, he wrote: “I live on Earth at present and I don’t know what I am. I k now that I am not a category. I am not a thing—a noun. I seem to be a verb, an evolutionary process—an integral function of the universe.” For many of us who came of age during the late ‘60s–70s, “Bucky” was an iconic gure—a true genius with the mind of a scientist and the heart of a humanitarian. I was thrilled when I had the opportunity to interview him for a local magazine back in 1977. The interview took place in Kansas City, the evening before he was scheduled to give the keynote addre ss to a convention.
I arrived at his hotel at around 5:00 PM and went to the front desk. An envelope had been left there for me containing a note from Fuller inviting me to meet him in the hotel restaurant for dinner. I could hardly believe my good fortune —not just an interview, but dinner with Buckminste r Fuller! By coincidence, Fuller came walking by a moment later. I recognized him and introduced myself. Together we strolled across the lobby to the restaurant, where two other guests of his were waiting. After dinner, Fuller and I went up to his room and we talked for about two hours. It was a wide-ranging conversation, covering many aspects of his life a nd work. I left sometime after 9:00 PM. I had kept the dinner invitation as a souvenir. On the ight home that night I took the envelope out of my coat pocket and glanced at it again. Scrawled across the face, in his handwriting, were the words “Inquiring for Buckminster Fuller”—a perfect title for my interview. And that is how it ran in the magazine. I re-read the piece recently and it is striki ng that many of the things Fuller said still resonate today some 35 years after the fact. And although I have no idea whether he ever delved into hypnosis per se, it is apparent that he was tuned into something far beyond the scope of normal waking consciousness. And the t rajectory of his life
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extraordinary INNOVATION At that time I was interested in the concept of time as an entity, in the way you might think about it mathematically and physically. I wanted to k now who the rst people were to write about the subject in this way. So, I st udied poems by Sappho and the works of Father Goethe, who wrote a great deal about the phenomenon of time.
clearly indicates a remarkable degree of motivation. Here are excerpts from the interview. (I have made slight edits for continuity.)
“My rst visit to Chicago was when I was four years of age,” Fuller said, replying to a question about his long-term link to the Windy City. “It was a wonderful trip and, for me, an impressionable year. It was when I rst got my glasses so I could see things in a different way. Up to that time, you know, I couldn’t see very well. All I have to do is take my glasses off now to see what I could see at four—pretty much a blur. I can get colors but no denition. Without glasses I cannot even see human eyes. “My great-aunt, Margaret Fuller, came to Chicago around 1840 and wrote a book. She stayed in the Indian camps on the other side of the river from Fort Dearborn. Later, she got with Ralph Waldo Emerson and together founded The Dial, a magazine for the Transcendentalists. She was also the rst to publish Thoreau. Margaret was way, way ahead of her time. The Europeans liked the new magazine. It was the rst intellectual magazine in America. Interestingly, the letters they sent to the new publication were directed to Emerson, not her, even though she was the co-editor.”
I asked Fuller in what ways Margaret had inuenced him. “Originally, I knew nothing about Margaret though I was aware of our family relationship. The way I started to learn about her accomplishments was through a book called Margaret Fuller and Goethe.
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“Well, one day Margaret found on Emerson’s desk books by two German authors written i n German and sent to him by Carlyle. Emerson, who did not read German, turned them over to Margaret, who translated them into English and soon thereafter introduced these two new authors—Schiller and Goethe—to Harvard University. It is interesting that a hundred years later, and under very different conditions, I found myself discovering Margaret as a kindred thinker, as more than a blood relative. Her thoughts fortied my 1927 thoughts and initiatives.” Here Fuller was referring to the start of his 12-year Dymaxion Period. This was a time for him of extraordinary innovation. Besides designing a at world map, he developed and built the circ ulator 4-D House, a three-wheeled streamlined automobile, a one-piece prefabricated bathroom and other advanced technology. But it was preceded by intense personal tragedy.
“Our rst daughter had died on her fourth birthday ve years earlier, having gone through infantile paralysis and spinal meningitis,” Fuller said. “It was a long battle for life. And it was a terr ible thing when she died.” Sometime later he decided to enter the construction business. “We got up 240 buildings,” he remembered, “But much to my disgrace I was more effective in producing good buildings than in making money. I was really a nancial disaster as a builder. So the company lost money and they sold it out. “Many of the well-known names in Chicago had backed me in that building venture. So I was really in great disgrace at that time as well as being a failure. I was penniless. It was then a terrible moment when
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THINKING is an EXCLUSIVELY individual HUMAN FUNCTION this beautiful new life, our second daughter Allegra, came to us. I was on the verge of committing suicide one night when I made my basic decision to think for myself. “My father had died, you see, when I was ver y young and I had been brought up being continually discouraged from thinking for myself. So were my contemporaries. It was assumed in those days that the young people’s thinking was absolutely unreliable. I had been continually admonished at home and at school, “Never mind what you thin k! Listen! We are trying to teach you!” “But the game of life that I had been taught to play just didn’t work. Time and time again what I’d been thinking was the right way turned out to be wrong. Either get rid of me, I said—and let my in-laws or my mother struggle to support my wife and child—or vow to turn my life to important account. Each of us is a bundle of experiences and this experience involves others. So I decided to turn my life around.
“For my rst self-questioning and my own thought answer I asked myself how a little penniless human being with a remaining life expectancy of only ten years—I was 32 and the life expectancy of those born, as I was, in 1895 was 42—could do more effectively on behalf of all humanity that great corporations and great political states cannot do.
manner? A nd that brought me to saying, you can’t do it by words; you can’t do it by reforming the other person; I can do it only by developing artifacts. Where something you see going on is iniquitous, or unfair, or unwise, you don’t try to reform people, but you make what they’re doing obsolete by producing an ar tifact that makes it obsolete.” Thus was born Fuller’s “Inventory of World Resources, Human Trends and Needs” which later became World Game, a think tank devoted to nding solutions to global issues. Fuller continued:
“I was eight years old when the Wright Brothers ew. But all the grown-ups would have had me believe that it was inherently impossible to y. Wireless? How wild can you get? Foreigners? They’re all crazy! This is the kind of nonsense we were told. I had been brought up in a world that was utterly misinformed. “In those days, children accepted the authority of the school and their parents as authority. Today (1977) it’s
“I realized the thing about our total planet was that the big corporations and the big states can only govern their own corporation and their own state. This leaves seven-tenths of the planet Earth’s surface. No one but a little human individual was and is free to think practically about a total world. “I said thinking is an exclusively individual human function. Corporations and political states are only legal contrivances and cannot thi nk. Well, I said in 1927, I am going to think as incisively and as renedly as possible. I’m going to think about the Earth as a spaceship with a certain amount of equipment on board and passengers with a great many needs. How do I take the total physical resources, the total know-how that has thus far accumulated, and use them to take care of humanity in the most effective
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no more SECONDHAND GOD different. Kids are going out on their own. They’re saying, “I love my parents and they love me but they don’t have anything to do with going to the moon or with any other big matter.” Clearly, the world is in trouble and the older people don’t know how to cope. We’ve got to do our own thinking—have a completely new world. I think our only hope is a young world that really does its own thinking, a world that realizes these potentials. “Incidentally, I don’t think of any people as inherently good or bad. You can’t do clear thinking if you have that kind of nonsense... Human beings are designed to learn by error. They have had to make uncountable numbers of incredible mistakes. But natu re gave us a vast bounty of resources, so that by excesses in t rial and error we could eventually learn what the truth may be and how to get on with it. We had to d iscover our minds and learn that, by comparison, our muscle is as a mote of dust to the thus fa r discovered universe of a billion galaxies, each consisting of hund reds of billions of stars.”
I asked Fuller about tensions between afuent and developing areas of the world.
“But the young people of today are coming through just ne. Every child is being born in the presence of less misinformation...without any conditioned reexes. So I nd each is being born in the presence of a great deal more reliable information. This is a marked contrast to the times when I was growing up. “All our hope is in the young people. The older generation’s reexes are so conditioned to yesterday’s world that they thin k everything should be left to the politicians. Or they say leave it to religion or some other intermediar y. This is why I wrote my book, No More Secondhand God . I deal in god at rsthand. We can all nd god ourselves in whatever the tr uth may be and in all the truths put together. You’ve got to deal with the tr uth directly, not leave it to others.” Toward the end of my allotted time with him, I asked Fuller if he had any special projects planned for the Chicago area. “No,” he said with some surprise. “I don’t have any plans for areas. My plans have to do with... the world.” And the world is tr uly fortunate, I would say, to have had an advocate such as R. Buckminster Fuller.
“One of the most disastrous mista kes people make today,” he said, “is that of not wanting others to be afuent. This springs from the old rationalization of selshness based on the mistaken notion that there is an inherent cosmic insufciency of life support, wherefore it has to be either your side or my side that is to survive, there being an eternal condition of not enough for both sides. But there is plenty of both the essentials and any desirables as well for everyone today. “Back in 1917, when I commanded a ship in the Navy, I began to see that the very essence of technology is to be able to do more with less. I saw, for example, how one little airplane could sink a battleship. When we realize that there is enough to go around, the rationalization for selshness is gone. But people who are playing their “economic advantage defense game” either do not know of or are not used to the idea that everyone can come up in the world. They’re not used to the idea that a guy with a beard or his shirttail sprawled on the ground can be a millionaire.’
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his AVERAGE began to CLIMB and CLIMB Former Major League Ball Player Eric Soderholm on the Psychology of Hitting by Bob Rose (Note: originally published in 2008. For information about Soderworld, visit www.soderworldwellness.com.)
“You have to have a short memory. Even the very best hitters will fail seven out of ten times. You must stay in the moment. Not in the past, nor i n the future, the hitter must keep his mind in the present moment when he digs into the batter’s box. The present moment, it’s the only moment you really have.” It’s one of many pearls of hitting wisdom f rom Eric Soderholm, White Sox slugger from the ‘77 South Side Hitmen team, and AL Comeback Player of the Year for that season. Few major league players understand the body/mind/& spirit inuence on plate performance as deeply as Eric. Soderholm continued, “Fear plays a big role in how well a hitter does. If he lear ns to deal with his fear of failure, a ballplayer will make steady progress up the ladder on his way to the big leagues. Once his level of competence is matched by the players around him, the player must next overcome ‘the quicksand of comparison’ – the urge to compare himself with teammates and others in the league. As a Twins rookie, I thought, ‘Killebrew, Carew, Oliva – am I good enough to hit with these guys?’ You have to nd a way to work through your fears.” Soderholm found that way by following the lead of seven-time AL batt ing champion, Rod Carew. “Rod was seeing a hypnotist name d Harvey Misel. Harvey worked with him on his hitting. I gured if this stuff was approved by Rod it certainly was good enough for me. So on my rst visit to Harvey he tells me, ‘You are going to be aggressive at the plate. More aggressive than you have ever been. Aggressive. Aggressive. You’re going to attack that ball.’ So my next game after the session, I go 0 for 3 with two strike-outs. I swung at balls over my head, I was so aggressive.” Sensing that Har vey could somehow help his hitting, Eric decided to give hypnosis with Misel another chance. He knew this t ime what to expect and, overall, what would happen in the session. He found himself much more relaxed. He was able to go into a deeper state of subconscious. Misel made a few adjustments him self that also made a difference. Said Soderholm, “Harvey ne-tuned the ‘aggressive directive’ to be ‘controlled aggressiveness.’ He told me to see a box in front of the strike zone and to attack the ball when I saw it entering that box.” Soon after, Eric hit a gamewinning two-run home run. His average began to climb and climb. Until one day, while on road trip in New York, something in the newspaper caught Soderholm’s
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100% COMMIT to being in the PRESENT MOMENT attention. He shared the moment, “There it was, in print, in clear, plain, black and white: Eric Soderholm, in the top ten, for batting average, in the American League.”
those thirteen years was right at .270 and I hit 150 home runs. Little did I k now it at the time, but Ralph had played a major role in my comfort zone being established.”
Seeing his name grouped with the best hitters in baseball disrupted his hitting comfort zone. “I immediately thought when I saw it, ‘Am I that good?’ My average began to go down, and down, and down. I realize now that I was seeking a level of comfort about the hitter that I was.”
Now sixty years old, Soderholm has a peacefulness about his success at the plate. “I was as good as I could have been, knowing what I knew then.” But Eric knows so much more now. Soderholm never stopped studying the body/mind/spirit connection. He is one of Chicago’s leading authorities on practicing mindfulness in whatever one does. Eric speaks from a place of knowledge gained by direct experience: “Thoughts create reality. When our wants and desires are in perfect harmony with our beliefs and expectations, everything is all lined-up, and a positive performance or outcome is the very likely result. Then, you are being the best you can be.” As a much in-demand life coach, Soderholm teaches others to enjoy the lasting benets of mindfulness at his family run SoderWorld Healing Arts Center & Spa located in Hinsdale, Illinois. It’s an oasis of higher learning nestled in the natural beauty of a protected wetlands area.
Soderholm ashed back to a telling, post game conversation he had with Rod Car ew. “I had gone 0 for 4 but had hit the ball hard, really hard, every time. Two of my at bats went to the warni ng truck and I thought they might be home runs. The other two were line shots that I was robbed on. Rod, on the other hand, was 5 for 5 that night: two drag bunts, two ineld hits up the middle, and one hit that bounced straight up off of home plate. Not one of his ve hits was hit hard. I made a comment about how I smashed the ball and he barely touched it, yet, I had an ‘0-fer’ and he was 5 for 5. Carew came over to me and laughingly said, ‘You gotta hit ‘em where they ain’t.’ And then he got more serious, pausing and saying, ‘Can you look me in the eye and believe you are a .300 hitter?’ Rod, of course, t ruly believed he was a .330 hitter so he had no trouble topping .300 at all.” Eric wanted to learn what the inuences were that determined the way he thought of himself as a hitter. He continued to work with Har vey Misel. He did some serious soul-searching. He was determined to nd out why he was the hitter he was. Finally, a breakthrough: “Way back in my rst year of pro ball, Class A, I had a manager named Ralph Rowe. I was prett y young back then and Ralph was a guy who I really respected, he was a good guy. It was the end of the season and I hit a home ru n to win the league championship. I got mobbed at home plate and I remember in the locker room Ralph whispering in my ear, ‘You’re a hard-worker and if you keep working hard, I see you making it all the way to the big leagues. I see you as a .270 hitter, with power, who hits a lot of home runs.’ Well, I played professional baseball for thirteen years, nine of them in the major leagues. My average over
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How would Eric help a slumping hitter on the North or South Side? “Most players in an extended slump are suffering on some level from paralysis by analysis. Everyone is giving them suggestions. The rst thing I would do would be to get their m ind out of the mechanics. I would ask them, ‘Remember what it felt like to hit the ball really hard?’ I would get them to connect with their emotional, feeling body, in all the ways they could. Next, I would work on their attitude – get them to be a condent hitter lled with ‘controlled aggressiveness’ – which is an important thing that Harvey Misel taught me. The right attitude helps them to trust this approach to hitting. So does having an ‘attitude of gratitude.’ A player needs to be in touch with how fortunate he is to be a major leaguer. Now, I just need them to focus, to focus on the right things. So as they stand in the batter’s box, they make it as simple as possible, ‘see the ball, hit the ball hard.’ It all comes back to being in the present moment. If I can get them to 100% commit to being in the present moment, they’ll hit, they’ll hit for sure, a nd enjoy a great career.”
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REINCARNATION is having a COMEBACK The Secret History of Reincarnation by Roger A. Woolger , PhD
(Extracted from Healing Your Past Lives, Sounds True, Boulder, Colorado, 2004)
Worn-out garments Are shed by the body: Worn-out bodies Are shed by the dweller Within the body. New bodies are donned By the dweller, like garments. —Bhagavad-Gita II Not long ago, I saw a slogan on a bumper sticker: Reincarnation is having a comeback . It’s a sad fact that the scientic establishment in the United States still marginalizes most work that even hints at realities beyond our own, including regression therapy, parapsychology, and a vast body of research into paranormal phenomena, from out-of body experiences to children’s spontaneous pastlife memories. By clinging to such a nar row protocol, mainstream psychology risks becoming, in George Or well’s memorable phrase, one of “the smelly little orthodoxies which are now contending for our souls.” But fortunately, in most countries where I have lectured, the general public is far ahead of the academics. Nearly everyone has heard of the doctrine of reincarnation, and recent polls show that almost one in three Americans now believes in it, even though most of the Christian churches reject it.
In recent years, a number of inuences have brought past lives into present consciousness. The widely read writings of Edgar Cayce, for one, have been surprisingly inuential in America, lending credence to the idea that past lives can contribute to illness, emotional difculties, relationship difculties, and so on. (I say “surpr isingly” because Cayce channeled thousands of past-life readings while in a trance state, even though his Christian-fundamentalist conscious self didn’t initially believe in past lives!)Many people, thanks to Cayce, now understand the idea of karma as the spiritual fallout of good or bad behavior from the soul’s past. Still others have encountered Hindu teachings, i n which the idea of reincarnation is central, by being exposed to yoga or reading the popular works of authors such as Caroline Myss and Barbara Brennan on the chakras, the subtle bodies, and energy medicine. The famous Bhagavad-Gita is for sale today in nearly every bookstore. Note: Ian Stevenson, M.D., of the University of Virginia has done a monumental thirty years of research into children’s spontaneous memories of past lives. (See Twenty Cases Suggestive of Reincarnation , 2nd ed., University Press of Virginia, 1974, and Cases of the Reincarnation Type, Vols 1-4, University Press of Virginia, 1975–1983.) His work details meticulous, irrefutable research into nearly a hundred stories of past-life reports from all over the world that were followed up and found to be accurate to an astonishing degree. There are even photographs of deformities that derive from mutilations and wounds in past lives. This extraordinary research has never been disproved or seriously challenged. But no one ever reads it! Happily this is not the case in Britain; there David Lorimer wrote in the Scientic and Medical Network Review that Stevenson’s last major work, Reincarnation and Biology (Praeger, 1997), would “surely rank as one of the great classics of 20th-century psi research.”
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shifting ATTITUDES toward REINCARNATION And who would have expected to see the Dalai Lama vying with the Pope in the best seller lists? The high-prole presence of Tibetan Buddhist lamas throughout America and the world has profoundly altered the spiritual landscape of Western society. The making of a lm like Little Buddha, with its story of a Tibetan lama reborn in the body of a young American boy, would have been unthinkable in Hollywood a generation ago, but now it receives huge ac claim. Nor does an actor like Richard Gere hesitate to profess his Buddhist afliations publicly. Many people, myself included, have turned to meditation and radically changed our lifestyles after exposure to these powerful emissaries of ancient wisdom.
Who Believes in Reincarnation? A better question might be, “W ho doesn’t?” The inux of traditional teachers and teachings from the East clearly accounts in part for our shifting attitudes toward reincarnation, but over the centur ies the West has had many distinguished believers of its own. Take the following delightful example: The body of B. Franklin, Printer, Like the Cover of an Old Book, Its Contents Torn Out And Stripped of its Lettering and Gilding, Lies Here, Food for Worms But the Work shall not be Lost, For it Will as He Believed Appear Once More In a New and more Elegant Edition Revised and Corrected By the Author Benjamin Franklin’s witty epitaph for himself, written supposedly when he was twenty-one, was never used on his tombstone, but it remains one of the most succinct and memorable summar ies of the idea of reincarnation ever penned. Franklin didn’t have his tongue in his cheek, either. At eighty-eight, he wrote
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to a friend: “I look upon death to be as necessary to the constitution as sleep. We shall rise refreshed in the morning.” Nor was Franklin the only famous Westerner to believe that the soul not only survives death, but returns in a new body to continue or to rectify the life previously lived on ear th. Evidence of this belief can be found in the writings of poets, writers, and philosophers across centuries: Dante, Marsilio Ficino, Paracelsus, Shakespeare, Goethe, Wordsworth, Swedenborg, Hume, Schopenhauer, George Sand, Walter Scott, Victor Hugo, Emerson, Wagner, Walt Whitman, Emily Dickinson, W.B. Yeats, Aldous Huxley, Somerset Maugham, D.H. Lawrence, Ril ke, Pearl S. Buck, Carl Jung, Winston Churchill, Norma n Mailer, Shirley MacLaine.
Reincarnation, Christianity, and Paganism Reincarnation has never ofcially been condoned by the Catholic Church or any of the major Protestant churches. But it was an almost universal belief among the many Gnostic and pagan sects that proliferated in the rst three centuries of our era. Most educated Greeks and Romans of the Hellenic period subscribed to it, especially those initiated into the great Mystery schools of Eleusis, Mithras, Dionysus, or Osiris. We nd it in the teachings of the Pythagorean brotherhood, an offshoot of the Orphic mysteries, and of course in the doctrines Plato taught in his famous Academy. The philosopher and initiate Plutarch, who became a priest at Delphi, wrote: We know that the soul is indestructible and should think of its experience as like that of a bird in a cage. If it has been kept in a body for a long time and become tamed to this life as a result of all sorts of involvements and long habituation, it will alight back to a body again after birth and will never stop becoming entangled in the passions and chances of this world.
Many surviving Gnostic writings, whose origins are hotly debated by scholars, show striking similarities to Buddhist and Hindu teachings about the soul’s journey
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collective MEMORY could prove EMBARRASSING after death, no doubt because of many centuries of contact between Eastern and Western cultures following the conquests of Alexander the Great. (It is known, for example, that Buddhists taught in Alexandria and that yogis reached Athens, where they were dubbed the “gymnophysicists.”) Before the third century C.E., pagan and early Christian beliefs exist side by side in the Roman Empire. But when the emperor Constantine adopts Christianity as the religion of the state, the Gnostics and the Mystery schools come in for persecution and reincarnation comes to be seen as a heresy. It is nally excised from Roman Church thinking in 553, when the teachings of Origen about the preexistence of the soul are anathematized by the emperor Justinian. After this, it disappears from Church history for nearly a thousand years, briey entering Europe as part of the teachings of the Cathars, the late Gnostic group that ourished in Northern Italy and Southern France in the 12th and 13th centuries. Considered a threat to orthodoxy, the Cathars are brutally extirpated by the Church in the notorious Albigensian Crusade, which spawns the Inquisition (and in which my past-life mercenary plays a small but ignominious part).
Secret Teachings and Initiates In the East, reincarnation survives, buried within Hermetic and Platonic teachings that are secretly preserved by certain monastic orders during the rise of the Orthodox Church in Byzantium. These teachings, along with hundreds of lost manuscripts, come west again in the 15th century when Cosimo de Medici acquires the collection for his famous Academy in Florence, modeled on Plato’s own. This priceless library of ancient texts—among them, famously, the lost books of Plato¬—lays the intellectual and spiritual foundations of the Renaissance. But the fearful years of the 16th and 17th centuries, the Wars of Religion in Europe, force many of the Hermetic teachings underground once more. They are carefully disguised in the opaque symbolism of alchemy and in Rosicrucian allegories that on ly initiates can penetrate; one such initiate, who surely knows of reincarnation and a great deal more, is
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Shakespeare. (Others are the painters Durer, Botticelli, and da Vinci, the poet Edward Spenser, and t he English magus Dr. John Dee.) From the Renaissance on, with the rise of rationalism and early science, the psyche of the West begins to split. More and more, rationalist philosophers attack anything spiritual as superstition. In the 18th century, John Locke proclaims that the mind is a tabula rasa, a blank slate, at birth. Building on this dogma the burgeoning “science” of psychology will eventually decide to throw out any idea of psychic inheritance, inborn memories or traits, thus breaking with three thousand years of wisdom gleaned from the a ncient philosophy of the soul. (Perhaps it’s no coincidence that this doctrine appeared just as all of Europe and its land-grabbing settlers were trying to disown agrant acts of colonial aggression, genocide, and the horrors of slavery. With events like these to remember, collective memory could prove embar rassing!)
The Heritage of the Romantics But side by side with the growth of scientic rationalism, whose achievements within its own domain should never be underestimated, we see the appearance of the great Enlightenment explorers of the soul—Swedenborg, Mesmer, Goethe, Schelling— followed by the “visionary company” of the Romantic movement, as Harold Bloom has called them: Blake, Coleridge, Shelley, Keats, and Wordsworth. A generation after Locke’s tabula rasa, Wordsworth pens one of the great afrmations of the soul’s “eternal return”: Our birth is but a sleep and a forgetting; The soul that rises with us, our life’s star, Hath had elsewhere its setting And cometh from afar; Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home… In fact, it is this “alternative” (actually, Neoplatonic) philosophy of the soul, declared by the Romantic
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WHERE do we come FROM? WHAT are WE? WHERE are we GOING? poets all over Europe and later taken up by the Transcendentalists in New England, that lays the groundwork for the study of the deeper soul that 19th-century philosophers begin to call the unconscious. And this whole rich tradition, red by Nietzsche’s dismantling of the Christian psyche and Schopenhauer’s sense of a divine Will (imported f rom the Hindu Upanishads), leads us straight to Freud, Jung, and the psychoanalytic movement: the closest thing the moder n world has seen to an authentic science of the soul.
The Perennial Questions Where do we come from? What are we? Where are we going?* – Paul Gauguin At various points in its increasingly conservative history, mainstream psychology, with a zeal worthy of the early Church casting out heretics, has thrown out the soul, thrown out spiritual and psychic experiences, and even come close to throwing out the personal testimony of subjective experience— all with that deadly Behaviorist movement that is still stiing research today.
radical institutions. Yet we don’t have to look far to see that the idea of the unconscious mind as the repository of the soul’s experience is still very much alive. Thanks to Thomas Moore’s best seller Care of the Soul, inspired in part by his great mentor James Hillman, we can now talk more openly about the soul. And thanks to transpersonal psychology, with its appreciation of “altered states of consciousness” (Charles Tart); the manifest benets of meditation; the “spectrum of consciousness” behind our spiritual evolution (Ken Wilbur); the soul’s memories before birth (Stanislav Grof); the psychic journeys of the shaman (Michael Har ner); and the healing power of imagery (Joan Borysenko), we can seriously boast a growing science that is neither narrow nor dogmatic. These are the traditions from which I write and which have inuenced my thinking and my practices for several decades. With Jung and the transpersonalists, I believe that only by studying the religious dimension of the psyche can we fu lly appreciate the greatest mysteries of our being. And once we truly acknowledge the primordial reality of t he soul, which by far transcends our limited human personalities, I believe we can address the questions that have always challenged humanity: Where do we come from? What are we? Where are we going?
To this day, Freudian psychoanalysis is heretical at most universities; Jung is taught only at more
*These are the words inscribed on Paul Gauguin’s great allegory of human life: D’ou venons nous? Que sommes nous? Ou allons nous? The original hangs in the Boston Museum of Fine Arts
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achieving the CLARITY STATE Become a More Powerful Leader: Five Steps to Achieving Clarity in the Face of Difcult Decisions by Luda Kopeikina Every day, business leaders make decisions that impact hundre ds, even thousands of people. While this seems like a daunting task, the good ones make it look easy. These leaders can make million dollar decisions based on the information presented to them and their own gut feelings. What you can’t see behind these seemingly effortless decisions is the discipline to continuously scrutiniz e their decisions and the commitment to continuously improve from what they’ve done in the past. These leaders, through practice, possess a clarity that allows them to make powerful decisions with ease. Recent research shows that you can learn to reach clarity with similar ease by Relaxing your body and clearing your mind so you can focus on the issue at hand. By shifting to a higher level of coherence, you can sweep away all the thoughts that limit your decision-making skills. Plus it makes you a more powerful leader. Clarity enables you to project your commitment to a chosen path and elimi nate confusion within your management team. It saves time by focusing your energy on moving forward with implementations, rather than stalli ng you in decision-making skills. Plus it makes you a more powerful leader. Clarity enables you to project your commitment to a chosen path and eliminate confusion within your management team. It saves time by focusing your energy on moving forward with implementation, rather than stalling you in decision-making mode—a frustrating state that drains energy. You can improve your leadership a nd decision-making skills by achieving the Clarity State with the following ve-step process.
1. Prepare First, eliminate distractions by turning off your radio, telephone ringer, and computer monitor. Get in a comfortable seated position, but not t oo comfortable. You want to relax, not fall asleep. Next, clear off your desk. Put everything away except a clean sheet of white paper and a pen, in case you want to write down any interest ing thoughts you have during the exercise. Then, tell yourself you are ready to experiment and have fun with the clarity exercise. At rst, you may nd it easier to focus when you close your eyes and tilt them up about twenty degrees behi nd your eyelids.
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ACKNOWLEDGING your THOUGHTS and with VISUALIZATION 2. Physical Relaxation The rst part of this step is to relax every muscle in your body. Start at your toes, and slowly release all the tension in every muscle in your feet, a nkles, legs, abdomen, chest, hands, arms and back. Progress slowly, working your way up to your neck and face. As you do this, say to yourself, “The muscles in my __ __ __ __ __ __ _ are becoming relaxed and heavy.” The second part of this step involves, deep breathing techniques similar to those used in yoga. Inhale with your abdomen rst. Then as your breath is pulled in, inhale with your chest and shoulders. Don’t try to hold your breath, but exhale in the reverse order. Start with your shoulders and chest, a nd then allow your abdomen to relax at the end of the cycle. Assume a breathing rhythm that is comfort able for you, but try to make your exhalation two times a s long as your inhalation. Allow your mind to focus completely on the rhythm of your breathing, and take as many breaths as necessary to feel completely relaxed. If you are already calm and focused, you may only need a few breaths to relax. But if you are tense, you will probably need many more.
3. Calm Your Mind To calm your mind, pick a word or phrase that has meaning to you to repeat as your mantra. For example, in Hinduism and Buddhism, people use the word “om.” But you can use any word you like. Then repeat this word silently to yourself as you breathe natu rally. When other thoughts come to your mi nd, passively dismiss them and return to your repetition. Again, continue this practice for as long as it takes to reach a calm state of mind. You may need anywhere from ve to twenty minutes. You may also want to t ry the countdown method to achieve a calm state of mind. This technique is simple enough, just countdown from a specied number to one and allow yourself to focus only on your counting. At rst, you should practice this exercise when you rst wake up in the morning or right before you fall asleep at night. because reaching a calm state is easier
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at those times. But after you get the hang of it and can achieve a calm state in a shorter countdown, you can practice this technique at any time dur ing the day. Start at one hundred and count down to one. After a week or so, cut it back to fty, and then twenty-ve. Soon you’ll be able to reach your calm state after only a countdown from ve.
4. Clear Your Mind You can clear your mind by acknowledging your thoughts and with visualization. To acknowledge your thoughts, propose to yourself. “I feel totally ne and joyful about how my life is going.” Inevitably, an unresolved issue will pop into your mind to discred it this statement. When this happens, acknowledge the thought, but don’t expand on it. Just acknowledge it and set it aside. Then say to yourself, “Besides this issue, I feel totally ne and joyful about how my life is going.” If another contradiction pops into your mind, repeat the process of acknowledging it and setting it aside. Eventually, you’ll have an imaginary stack of unresolved issues that you’ve cleared from your mind and plenty of space to devote to the issue at hand. To clear your mind with visualization, imagine you are surrounded by a large sphere of light. Every time a thought pops into your head, put it outside the sphere. Continue doing this until you reach a state of no thoughts.
5. Charge Up This step builds on your relaxed state by shifti ng your coherence level up the emotional scale so you can focus on the issue at hand. You can achieve this greater focus by recalling a time when you felt great exhilaration and satisfaction after achieving something. Perhaps you felt exhilarated after running a marathon or completing a large project. Whatever you choose, make sure it is among the most exciting, most satisfying achievements of your life. Now imagine that this event is happening again, and recall all the thoughts and feelings that were going through your head at the time. If you were running
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CLARITY in DECISION MAKING is a tremendously POSITIVE experience a marathon, think about the rhythm of your feet hitting the pavement and visualize the other runners around you. If you were working on an importa nt project, think about the calm silence in the ofce after everyone went home for the day and the t aste of the coffee that kept you going long into the night. Use these images to reignite your feelings of excitement, self-power, and success.
Clarity for Your Future After following these ve steps, you will feel mentally and physically relaxed. Your mind will be clear, focused, and ready to take on the rest of the decisionmaking process.
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Reaching clarity in decision maki ng is a tremendously positive experience. It lls you with excitement and gives you the condence to move forward. As a leader, you demonstrate your commitment to a vision and eliminate post-decision doubt. The inability to make decisions can paralyze an entire organization. So as a leader, you must reach clarity i n the decision-making process in order to attain success. When you practice this ve-step process for achieving clarity on every decision, over time it will become an instinctive part of your process. You will see the issues facing your organization and your options clearly, and become a more powerful leader as a result.
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HYPNOTIC trance, FANTASY proneness, trance, dissociated STATES
A List of Alterations of Consciousness by Imants Barušs, PhD The following is taken from Dr. Imants Barušs’ paper entitled What We Can Learn about Consciousness from Altered States of Consciousness, which originally appeared in the Journal of Consciousness Exploration & Research | July 2012 | Vol. 3 | Issue 7 | pp. 805-819. Dr. Barušs’ list identies vir tually every form of consciousness within the purview of Hypnology magazine and provides a succinct description of each one. The complete paper is available online at http://www.jcer.com/index.php/jcj/article/view/227.
Before talking about specic issues that ar ise from a study of altered states of consciousness, it would be instructive simply to list some of the relevant alterations of consciousness. I use the expression “alteration of consciousness” as a more general term than “altered state of consciousness” (which implies a stable state that is clearly separable from the ordinary waking state along some appropriate dimensions). The following is a list of alterations of consciousness along with some explanatory notes. Unless indicated otherwise by citations, the material in this list has been taken from my book Alterations of Consciousness (Barušs, 2003). 1. the ordinary waking state, daydreaming, absorption, mindfulness 2. sensory restriction 3. sleep, parasomnias 4. hypnagogic and hypnopompic states 5. dreaming, nightmares, dream incubation, lucid dreaming, precognitive dreaming, shared dreaming 6. hypnotic trance, fantasy proneness, trance, dissociated states, dissociative identity disorder, possession, mediumship 7. out-of-body exper ience 8. alien abduction experiences 9. drug-induced states 10. ow, mystical states, transcendent states, pure consciousness, nondual states, states of no-self 11. death, impending death states, near-death experiences, shared near-death experiences 12. putative memories of: pre-birth experiences, previous-lifetime experiences, future lifetime experiences, between-lives experiences 13. pathological states such as derealization, depersonalization, depression, psychosis, anxiety, the ordinary waking state
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COMPLIANT behavior in the ORDINARY waking STATE 1. There are a number of denitions of daydreaming, depending upon the combination of spontaneity, subjectivity, and fancifulness one adopts for one’s denition. Usually, one conceptualizes daydreaming as being opposed to focussed thinking. In our Western intellectual tradition, we have epistemically privileged focused rational thinking in the ordinary waking state, although acknowledging that insights could occur during reverie as described, for example, in Graham Wallas’ (1926) description of the four stages of problem solving. Absorption is a focussed state of mind with attenuated self-reection that can occur by itself or in the context of hypnotic trance, trance, ow, and concentrative styles of meditation. Mindfulness usually refers to sustained monitori ng of the events of one’s experiential stream and includes disidentication with the contents of mind as well as an at titude of equanimity toward those contents. 2. Sensory restriction, known previously as sensory deprivation and also called “restricted environmental stimulation technique,” refers to the reduction of sensory input. This ca n be done, for example, by staying in a dark and quiet room, lying in a oatation tank, or by experiencing a uniform sensory eld, such as in so-called Ganzfeld experiments. 3 Sleep is a biologically induced altered state of consciousness. Parasomnias are sleep disorders such as sleep terrors and sleepwalking. Highly complex behaviours can occur during sleepwalking, such as in the case of Kenneth Parks who drove his car to his parents-in-laws’ house and killed his mother-in-law while asleep. 4. Hypnagogic and hypnopompic states are transition states that occur while falling asleep and waking up, respectively, often characterized by vivid imagery. These are sometimes liminal states in which nonconscious material surfaces in awareness. 5. Dreaming occurs during non-rapid eye movement sleep, during which there is lowered brain metabolism, as well as during rapid eye movement sleep during which brain metabolism is about the same as it is during wakefulness. Nightmares are dysphoric dreams. Lucid dreaming is dreaming in which one
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knows that one is dreaming; that ability can be deliberately cultivated. Precognitive dreaming entails dreaming about events that occur in the future. Shared dreaming includes both meshing dreams, in which two people dream the same dream contents, and meeting dreams, in which two or more people encounter each other in their dreams. Experimentation with shared dreaming involves becoming lucid while dreaming and then seeking to meet with another lucid dreamer to exchange specic information (Waggoner, 2009). Whereas there is considerable evidence for precognitive dreaming, there is less proof for shared dreaming, although its occurrence appears to be likely. 6. Hypnotic trance is whatever state one enters upon being hypnotized. This is not the same state for everyone but depends upon one’s hypnotic susceptibility and the dispositions that allow for such susceptibility. In some cases, such trance is simply compliant behavior in the ordinary waking state. In other cases, it could be due to fantasy proneness or dissociation. Fantasyproneness refers to a person’s ability to imagine something as though it were real, without mistaking the imagined events as being real. Often, hypnotic behavior is the result of dissociation, whereby there are functional disconnections within a person’s psyche. “Trance,” in general, is a term used for a number of states in which there is the appe arance of the presence of subjective awareness and selfdetermination, but no signicant actual awareness or self determination. Dissociative identity disorder is a psychiatric disorder in which alternate personas or fragments take turns being that person. Possession refers to states in which a person appears to have been taken over by something other than who that person ostensibly is. There can be confusion between possession and dissociative identity disorder in that possession could simply be the manifestation of a persona derived from that person’s psyche or, vice versa, that personas are possessing entities such as deceased relatives, if that is possible. In other cases, it appears that both dissociative identity disorder and possession are occurring within the same body. Mediumship is the ostensible transmission of information or energy from dimensions of reality other than ordinary physical manifestation.
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no known EXPLANATIONS for these EXPERIENCES 7. Out-of-body experiences are experiences in which a person has a somasthetic sense of being outside of her body, irrespective of whether or not there is any sense in which she is act ually outside of her body. 8. Alien abduction experiences are experiences in which a person believes that she has been abducted by aliens and can include feelings of extreme terror, missing time, and bodily scars such as “scoop marks.” At present there are no known explanations for these experiences. 9. Psychoactive drugs induce alterations of consciousness to varying degrees. The most interesting of the drug-induced states are those caused by psychedelics such as ayahuasca, dimethyltryptamine, d-lysergic acid diethylamide, psilocybin, and mescaline. 10. Flow is a state of exceptional well-being in which one is absorbed in a challenging activity for which one has the requisite skills. Mystical states are characterized, in brief, by a sense of unity with all that exists, noetic revelation, and joy. Transcendent states are states that are judged to be superior in some sense to the ordinary waking state. Pure consciousness refers to states of consciousness without intentionality, i.e., states of consciousness in which the sense of existence occurs but in which there are no contents of consciousness. Nondual states are states in which the duality between subject and object disappears. And states of no-self are states in which a person’s sense of self disappears (e.g., Roberts, 1993).
12. Either spontaneously or through hypnosis, guided imagery, or some other means, people appear to “recall” experiences that occurred before they were born, experiences from apparently previous lifetimes, experiences from “future” lifetimes, or experiences from between lives. 13. Consciousness can also be altered in pathological states such as derealization disorder in which feelings of reality are lost; depersonalization disorder, in which the sense of self is lost; depression, psychosis, and anxiety. And nally, it is not difcult to argue that the ordinary waking state is also a pathological state (cf. Walsh, 1984; Malamud, 1986).
References: Malamud, J. R. (1986). Becoming lucid in dreams and waking life. In B. B. Wolman & M. Ullman (Eds.), Handbook of states of consciousness (pp. 590-612). New York: Van Nostrand Reinhold. Moody, R., Jr. (with Perry, P.). (2010). Glimpses of eternity: Sharing a loved one’s passage from this life to the next. New York: Guideposts. Roberts, B. (1993). The experience of no-self: A contemplative journey (Rev. ed.). Albany, NY: State University of New York Press. Waggoner, R. (2009). Lucid dreaming: Gateway to the inner self. Needham, MA: Moment Point. Wallas, G. (1926). The art of thought. New York: Harcourt, Brace. Walsh, R. (1984). Journey beyond belief. Journal of Humanistic Psychology , 24(2), 30–65.
11. Death is an altered state of consciousness, although it is not clear exactly what sort. Impending death states are states of consciousness close to death in which a person might hallucinate the presence of deceased relatives or other beings. Near-death experiences are reports of experiences in which a person has usually been close to death for some period of time without breathing, heartbeat, or brainwaves. Shared near-death experiences are similar to shared dreams, in that the near-death experience of a person having that experience is shared by a person who is possibly in the same room but who is not close to death (Moody, 2010).
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HYPNOSIS is a FUN THING
Doctor Braid and the Stage by Lewis Dark, CH Stage hypnotism is legally dened as the exhibition of trance states (usually on audience volunteers) for the entertainment (usually comic) of the public. A poll taken last year among the member ship of the on-line community Hypnothoughts.com included an inquiry into opinions about stage hypnotism. (Most of the members are therapeutic hypnotists of one st ripe or another.) This question harvested the following results: 115 respondents unconditionally approved of stage hypnotism; 410 approved conditionally (“It’s a good thing only when done well”), 490 approved of stage hypnotism but thought the general public was confused by it, 250 expressed no opinion, and 110 thought stage hypnotism was a terrible thing. (All these numbers are approximate.) In response I posted the following comment: “Speaking as a stage hypnotist, and hopefully speaking for my peers... I am glad that the survey at least sought out opinions about stage hypnosis. “For that hundred people who say stage hypnosis is a terrible thing, you have my sympathy. Some of my colleagues do tasteless or risky th ings and make the rest of us look bad. The medical-therapeutic profession has condemned stage hypnosis not particularly as dangerous but as a trivialization of an important therapeutic technique, which attitude I nd reasonable. “Now, I have no interest in ever seeing a pr ivate client; I am strictly a stage entertainer, a lecturer, and a teacher of self-hypnosis. I have a certain amount of professional training, I have read very widely, I hold certication and registered CEUs with the National Guild of Hypnotists, and I keep up with t he literature a bit, so I can talk somewhat knowledgeably about therapeutic and self-help hypnosis. “I justify my existence by using the show as propaganda for hypnotherapy as best I can. That means I present a tasteful show with the moral: ‘Hypnosis is a fun thing here and a good thing for the rest of your life, either to solve problems or simply improve your existence.’
“We have a number of colleagues who switch-hit: they are ‘ofce hypnotists’ who do shows, or stage hypnotists who see clients. (Jim Wand is an act ual Doctor of Psychology!). “For those of you who approve of stage hypnosis, conditionally or not, than ks, and I promise to increase your clientele by spreading the word.”
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promotes HYPNOTISM itself as a technique USEFUL FOR HUMAN WELL-BEING I mention this post primarily as an introduction. It is an uncomfortable fact that in the early twentieth century, the few medical experts promoting hypnosis, such as Clark Hull, George Estabrooks, and a t henedgling Milton Erickson, were crying out in the wild. It was, by majority, stage hypnotists who not only preserved hypnosis, but preserved therapeutic hypnosis. Dave Ellman, a stage hypnotist, felt compelled in the public interest to teach hypnotism to doctors after World War II, including therapeutic techniques. The debt that therapeutic hypnotism owes to laymen-showmen such as Ormond McGill, Arthur Ellen, and Gil Boyne is elided by both the medical and psychological communities. The tradition continues even in this century: the British stage hypnotist Paul McKenna has recongured himself as a sort of trans-Atlantic self-help guru. He markets an abundance of self-hypnosis books and recordings, though he is most famous now as the hypnotist who induced the comic and talk-show host Ellen DeGeneres to become an ex-smoker. Even the contributions stage hypnotists make to therapists by means of simple publicity or example are derided or overlooked. The late great “Miss” Pat Collins (d. 1997), “the Hip Hypnotist,” so popular in her peak times that she owned her own nightclub in Los Angeles (performing two shows a night), would stop her show in mid-stride for a “propaganda for hypnotherapy” lecture. She twice-n ightly declared that she had been cured of hysterical paralysis by hypnosis; she spoke about the good works that hypnotists do i n
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the elds of medicine and counseling, the ease with which hypnotized people could quit smoki ng, lose weight, overcome stage fright, and improve their performance in academics and sports. And she would talk about the power of mind over matter, and mind over human muscle. She incidentally did this while standing behind a “human bridge,” a deeply-hypnotized subject in a state of effortless rigid catalepsy who was suspended across the backs of two chairs -- both promoting and proving the potential of hypnosis to enhance human ability. (I recently discovered to my surprise that Martin Orne, M.D., Ph. D. [1927 – 2000], one of the great academic-medical-research hypnotists, was rst exposed to hypnosis during his teen years in his native Austria — while working as a magician’s assistant!) At a hypnosis conference a few decades back, the stage hypnotist Mike Mezmer was introduced to the crowd of attendees by a therapeutic hypnotist with the words, “You may disapprove of stage hypnotists; but all I know is that whenever one comes through town, my phone starts ringing off the hook.” Indeed, whatever effort my peers and I make for the public good, we are roundly condemned for the simple fact of being stage hypnotists. These condemnations never cite any actual proven danger to the public (but will often vaguely hint at awful possibilities); usually the outcry merely claims that we trivialize and misrepresent an important therapeutic tool. As
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IMAGINARY thoughts could cause ACTUAL healing! mentioned above, I actually think this is a valid criticism: quite a few stage hypnotists are tasteless, many (especially before World War II) presented themselves as wizards rather than teachers, and many others are ca reless of the impression they leave on volunteer subjects and audiences. The main justication for stage hypnotism is that it promotes hypnotism itself as a technique useful for huma n well being, and any stage hypnotist who fails to mention this aspect in between the various comic routines is doing a disservice to both the public and to hypnotism. The supreme irony, of course, is that we owe modern therapeutic hypnotism, even the use in English of the words hypnosis and hypnotism, to the predecessor of stage hypnotism -- stage mesmerism. The histories of therapeutic hypnosis and hypnosis for entertainment have been intertwined for over two centuries. Though the use of trance states for healing is documented as far back as ancient Egyptian times, the “modern” scientic or medical study of what we now call hypnosis dates back to about 1770, when Franz Anton Mesmer, an Austrian physician working in Paris, was able to effect cures of intractable medical conditions by the application of magnets. Mesmer noted that his patients convulsed, fainted, or became catatonic. They also tended to follow commands quite literally; and to display remarkable, even superhuman, powers of body and mind. He called his technique “animal magnetism,” but others coined the term “mesmerism,” a name that has stuck. A student of Mesmer’s, a nobleman named Ar mandMarie-Jacques de Chartenet and entitled the Marquis de Puységur, gave “scientic” public demonstrations on his estate. He would exhibit patients in a relaxed stupor so deep they could not be distracted or roused until he “wakened” them. He would show them to
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have become insensible to pain. They would display remarkable abilities: to remember long-past events, to hallucinate imaginary objects and situations, to even not see or hear actual objects and sounds. He is credited as being the rst actual, if not intentional, stage hypnotist. Mesmer was eventually discredited by a committee of scientists who disproved the healing abilities of magnetic elds. (They explained away even the quite genuine cures as the result of “imagination,” never imagining that imaginary thoughts could cause actual healing!) However, the custom of displaying the “wonders of mesmerism” had taken hold, and various “experts” traveled throughout Europe performing paid shows of this scientic curiosity. Meanwhile, a few physicians and serious scientists continued to investigate the genuine effects of th is somewhat mystical-seeming technique. In 1841 James Braid, a Scottish physician working in Manchester, England, observed a demonstration by the traveling stage mesmerist Charles Lafontaine and applied his scientic skepticism. Lafontaine, a Swiss, had been touring Europe for years, and by all accounts was an expert and amboyant showman who owned no lack of self-condence. In those days of long attention spans, a public demonstration could last several hours. Lafontaine traveled with two experienced subjects, a brother and sister, and rst demonstrated mesmeric phenomena on them -- primarily insensitivity to pain and distraction. He next called for audience volunteers and induced in them the “magnetic sleep,” after which he used them to perform more routines. Lafontaine routinely accepted challenges to the genuineness of animal magnetism, and welcomed Dr. Braid and a companion physician onto his stage.
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the ability of humans to ACCEPT COMMUNICATION at a LESS THAN CONSCIOUS LEVEL Braid’s skepticism washed up against the rocks and dissipated when he personally examined a “mesmerized” subject, a young woman. He lifted the subject’s eyelids and discovered pinpoint pupils that did not respond to changes in light. Upon shoving a needle under her ngernail, he observed not the slightest reaction, and became convinced that the physical phenomenon was genuine, though not that magnets had anything to do with it. He later conducted his own experiments and determined that the cause of these trance states was suggestion, the ability of humans to accept communication at a less than conscious level. It was here that these fantastic powers of mind and body resided: the ability to not feel pain; to control one’s heartbeat, respiration, and even, sometimes, bleeding; the ability to hallucinate or to become another person; to retrieve old memories or forget new ones; and to be healed of otherwise untreatable or inexplicable illnesses. Braid added to his practice the induction of trance states to effect cures, and even performed a number of painless surgeries using trance states and suggestion as the anesthetic (ether and chloroform having yet to be discovered as anesthetics). Subjects could be made even to sleepwalk, to act as competently as if awake, but indistractably and with no subsequent memory of their trances. It was from this last effect that Braid either coined or adopted (from a French researcher) the term hypnotism (a contraction of neuro-hypnotism or neurypnotism), after Hypnos, the ancient Greek god of sleep. Both sleepwalking and deep hypnosis are called somnambulism. Incidentally, “hypnosis” is the name of the actual trance state and “hypnotism” refers to the science and study of these trance states.
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Some of Braid’s experiments and demonstrations smack of stage shows. He once hypnotized a housemaid into believing herself to be the contemporary popular singer Jenny Lind, and caused her to give a recital. (It was reported that she acquitted herself quite competently, and this incident undoubtedly gave rise to the later famous novel and movie about Trilby, the milkmaid brainwashed by the evil musician Svengali into becoming an international opera sensation.) On another occasion, he caused a man to hear the ticking of a watch from 35 feet away -- ten times the normal audible distance. Hypnotism has been in and out of fashion in the elds of medicine, psychiatry, dentistry, counseling, and psychological research ever since, but stage hypnosis consistently remained a form of public entertainment, from qua siscientic displays in the Victorian era to the pure-entertainment highenergy comedy shows of today. In the English-speaking countries it was mostly stage hypnotists who preserved hypnotic techniques during times when professional or licensed healers shunned it as “magic” or “voodoo.” Many stage hypnotists have had to double as therapists, teachers, and prophets for hypnosis when offstage; and onstage as well, in the manner of the above-mentioned Pat Collins. Very few stage performers display the powers of the human mind in any radical fashion anymore: tests of anesthesia are forbidden by law (as assault and battery), and the “human bridge” has become quite rare, but each routine in modern stage hypnosis still displays a lesson: the abilities that hypnotized subjects display for both their own fu n and audience entertainment are useful for solving problems, making general life bet ter, or simply amusing one’s self.
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STAGE HYPNOSIS is ultimately USEFUL Remember that all hypnosis is self-hypnosis, that hypnosis happens because of agreements made at a less than conscious level, and that subjects can, and have, refused suggestions or d isobeyed orders, sometimes for good reasons and sometimes even at illogical whim. But the suggestions that are followed are benecial, if only by analogy or example. If you can become completely relaxed and limp instantly onstage, you can do it when you need immediate and rapid sleep at night. If you can role play an interpreter of the Martia n language in a trance, you can express yourself more vividly and amusingly when you’re awake. If you can be comically immune from hecklers while giving a speech, you can attain better concentration in work and play. If you can forget your own name for awhile, and get it back, you can forget or remember other information at will, storing distracting problems away for when you can face them and calling up memories from the past when useful. Last New Year’s Eve I performed a show in a private home. One of my volunteers was a professional folk singer of great talent and presence, and I utilized her skills in the following manner: she was set to singing a song unaccompanied, and I would occasionally interrupt her performance by freezing her in place on cue. She could not otherwise be diverted f rom her singing and she could not be perturbed from her mannequin-like state when frozen, even though I changed her pose, draped her with scarves, and perpetrated other silliness upon her. She later proved to have been unaware of the interruptions in her song. “This is not just for fun,” I announced. “ This is about achieving indistractible concentration!” I was informed a few months later that an audience member, inspired by this example of sudden and genuine changes in affect and perception, subsequently quit smoking. He didn’t even need actual personal hypnosis to achieve this. I assert that this is why stage hypnosis is ultimately useful. I would like to see preser ved the genre of popular display that caught Dr. Braid’s eye in the rst place, and see it used it to keep the public
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informed of the true potential powers of the human mind. And I urge my colleagues to higher standards of professionalism, ethics, good taste, and safety, beyond those now imposed on them by the insurance companies, so that fewer people have reason to think stage hypnosis is a terrible thing. In my show, I also make a pitch for recreational hypnosis and self-hypnosis. I insist that I want my volunteers to have as much or even more fun than the audience members who are watching the show. I do my best to have them amuse themselves and each other, because I want them to be glad that they volunteered. I send them to the beach, I give them hysterical amusement, I let them enjoy some uninhibited role-play and creativity. And I talk about self-hypnosis not just for self-improvement, but for enjoyment. “I use self-hypnosis all the time,” I say between routines. “Not just to control stress and keep my blood pressure down, but to save myself from boredom. Many is the time that I have taken a wonderful vacation while waiting in line at the ban k.” I hope Dr. Braid might not mind.
©2013 Lewis Dark
Lewisdark@ fndyourhypnotist.com
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. . . from the MOMENT he said it, it NEVER LEFT my MIND. Edward G. Robinson on the Power of Suggestion In his autobiograhy All My Yesterdays (Hawthorn Books, 1973) screen legend Edward G. Robinson recounts how, early in his career, a chance remark had once caused him to forget his lines. It happened while he was appeari ng as a lawyer in a play with actor/director Rudolph Schildkraut: “I remember him as a painstaking director, but I was a quick study and pretty optimistic about my chances to cut the mustard. Unfortunately, I mingled with members of the audience on the sidewalk before the curtain rose on the rst performance, and a gentleman, an actor, came up to me and said, “Congrat ulations. You’re playing with Schildkraut. What will happen to you if you forget your lines?” “Such a prospect had never occurred to me. But from the moment he said it, it never left my mind. While I was onstage, his words kept interfer ing with the text of the play. And I dried up. I uffed. I could not recall one more line of the play. Mr. Schildk raut politely gave me the cue again, and exactly nothing happened. I was catatonic. I m anaged to ad lib something and looked beseechingly around for the prompter—but he was nowhere in sight. “Desperately I burbled something to the effect that I would have to go into my ofce (off stage) to check some law books relevant to the case. I left Mr. Schildkraut to the mercies of the audience and ed backstage, looked for the prompter, and found him eventually. As he gave me my line, mirable dictu, I also remembered the rest of the play.
“And so I walked back onstage to nd that Mr. Schildkraut had been ad libbing with bits and pieces of previous plays he had been in, and it was perfectly evident that the audience had no idea anything was wrong. “We nished our scene; Mr. Shildkraut took all his bows and actually motioned me forward to take one of my own, and then the curtain rang down. “So what was it, young man?” asked Mr. Schildkraut? “I’m terribly sorr y,” I said. “I forgot my lines.” “So what was such a problem?” asked Mr. Schildkraut. “All you had to do was ask me and I would have told you.”
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hypnosis and consciousness EXPLORERS Contributors to this Issue of Hypnology Imants Barušs, Bsc, Msc, PhD, is a Professor of Psychology at King’s University College at the University of Western Ontario. He teaches courses in psychology, mostly about consciousness, and has w ritten or co-authored 4 books, 27 papers, and 17 reviews, and given 64 presentations, mostly about fundamental issues concerning consciousness. He can be contacted at
[email protected]. Lewis Dark, CH, has seriously studied hypnotism since the 1970’s, counting among his teachers La rry Garrett CH, Linda Williamson CHI, Klaus Boettcher, Norma Baretta Ph. D. and Phil Baretta AAMFT. He has performed as a professional stage hypnotist since 1995, primarily in the Chicago area but also across the Midwest United States. He is a Certied Hypnotist afliated with the National Guild of Hypnotists and a member in good standing of the Association to Advance Ethical Hypnosis (IL Chapter 2). He has lectu red to his fellow hypnotists at the AAEH, the Mid-America Hypnosis Conference, and the Leidecker Institute. He is based in Chicago. Learn more at his website, www.fndyourhypnotist.com. C. Roy Hunter is a well-known hypnotherapy instructor, a prolic author on the subject of hypnosis and a professional speaker. He is the recipient of numerous awards. In April 2000, Roy was inducted into the International Hypnosis Hall of Hypnotherapy Fame for his written contributions to the eld. His latest text, co-authored by Bruce Eimer, PhD, is entitled The Art of Hypnotic Regression Therapy: A Clinical Guide (Crown House Publishing, 2012). For more information, visit www.royhunter.com. Luda Kopeikina is CEO of Noventra Corporation www.noventra.com an innovation commercialization rm. Her book, The Right Decision Every Time: How to Reach Perfect Clarity on Tough Decisions (Prentice Hall, Oct 2005) is based on her breakthrough research at MIT with over one hundred CEO’s. For more information, visit www.ludakopeikina.com. Fred Kutchins, CH, is a consulting hypnotist and founder of the Braid Institute, an educational forum pertaining to hypnosis and motivation. For more information, visit www.fredkutchins.com. Robert Rose is a Chicago-based business consultant and w riter as well as the founder, editor and publisher of an award-winning consciousness magazine. He can be contacted at
[email protected]. Roger Woolger, PhD, (1944-2012), was a Jungian analyst, regression therapist and lect urer with degrees in psychology, religion and philosophy from Oxford and London Universities. Born in England, Dr. Woolger taught Jungian and transpersonal psychology and comparative religion in North Amer ica and in England. His original technique, Deep Memory Process ®, is a practical and highly effective therapy of the soul that combines active imagination (Jung), bodywork (Reich) and psychodrama (Moreno) with shamanic/spirit journeying and integration between lifetimes derived from The Tibetan Book of the Dead . For more information, visit www.deepmemoryprocess.com.
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