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HYPNOSIS
The
phenomena of
hypnosis are part of our common human heritage.
In
one form or another, and by many different names, hypnosis
has existed in all ages and civilizations.1
James
Braid, the British physician who first used the term hypnosis,
recognized that all hypnosis is essentially self-hypnosis
to begin with.2
For
this reason self-hypnosis is best understood against the background
of hypnosis itself.3
Research
shows that hypnotic phenomena, whether produced autonomously
or with assistance, have been known since earliest recorded
history.
In
ancient Greece and Egypt there were "temples of sleep"
where essentially hypnotic religious and psychological healing
methods were practiced more than 3500 years ago.4
Egyptian
pictographs show healers making hand passes over their patients,
an old and still effective form of trance induction.5
Some
Judaic scholars have found allusions to the hypnotic state
in the Hebrew scriptures.6
SELF-HYPNOSIS
Significant
connections exist between self-hypnosis and Jewish cabalistic
mysticism, as well.7
Other
researchers have noted the practice of self-hypnosis in the
cultures of Japan,8 Korea,9 Central
Asia,10 the Caribbean,11 and the Indian
subcontinent.12
Philip
Kapleaus description of the bompu level of Zen
seems identical with self-hypnosis.13
Alan
Watts was struck by significant similarities between eastern
meditation systems and western styles of therapeutic self-hypnosis.14
Some
people, in fact, believe that self-hypnosis might easily be
thought of as "Judeo-Christian meditation"which
Roy Masters referred to as the "divine hypnosis,"
saying of it that
"the same process that created compulsions from the
outside corrects those compulsions when it is inwardly directed."15
Indeed,
long before its applications to western medicine and psychotherapy,
self-hypnosis was an effective and beneficial part of human
religious practice and healing.16
Today,
self-hypnosis has achieved widespread acceptance as a secular
and scientific approach to self-change.
Understood
as "an art of inner communication which can be used for
many purposes,"17 self-hypnosis
is now widely available to those seeking self-discovery as
well as lasting solutions to personal concerns.
References
1
Morton, R. Hypnosis and Pastoral Counseling. Los
Angeles: Westwood, Publishing, 1980.
2
Braid, J. Braid on Hypnotism. New York: Julian
Press, 1960.
3
Simpkins, C. and A. Simpkins. Principles of Self
Hypnosis: Pathways to the Unconscious. New York: Irvington,
1991.
4
Wolberg, L. The Principles of Hypnotherapy. Vol.
1. of Medical Hypnosis. New York: Grune and Stratton,
1948.
5
Kroger, W. Clinical and Experimental Hypnosis.
Philadelphia: J. B. Lippencott, 1963.
6
Glasner, S. "A Note on Allusions to Hypnosis in
the Bible and Talmud." International Journal of Clinical
and Experimental Hypnosis, 1955, 3, 34-39.
7
Bowers, M. & Glasner S. "Autohypnotic Aspects
of the Jewish Cabalistic Concept of Kavanah." International
Journal of Clinical and Experimental Hypnosis. 1958: 6,
50.
8
Marcuse, F. Hypnosis Throughout the World. Springfield,
Illinois: Thomas, 1964.
9
Kim, W. "Korean Shamanism and Hypnosis." American
Journal of Clinical Hypnosis, 1967: 3, 193-197.
10
Hallaji, J. "Hypnotherapeutic Techniques in a Central
Asian Community." International Journal of Clinical
and Experimental Hypnosis. 1962: 10, 271-274.
11
Bowers, M. "Hypnotic Aspects of Haitian Voodoo,"
International Journal of Clinical and Experimental Hypnosis,
1961: 4, 269-282.
12
Das, J. "Yoga and Hypnosis." International
Journal of Clinical and Experimental Hypnosis. 1963: 1,
31-38.
13
Kapleau, P. The Three Pillars of Zen: Teaching, Practice,
Enlightenment. 4th ed. Boston: Beacon Press, 1969.
14
Watts, A. Psychotherapy East and West. 1961. Reprint.
New York: Vintage Books, 1975.
15
Masters, R. How Your Mind Can Keep You Well.
Los Angeles: Foundation Books, 1978, 81.
16
Bryan, W. The Religious Aspects of Hypnosis.
Springfield: Charles C. Thomas, 1962.
17
Simpkins, C. and A. Simpkins. Principles of Self
Hypnosis: Pathways to the Unconscious. New York: Irvington,
1991, xi.
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