Don E. Gibbons, Ph.D., NJ Licensed Psychologist #03513
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The New Center for Counseling and Psychotherapy, LLC

The New Center for Counseling and Psychotherapy, LLC, is located at 675 Route 72 E, Manahawkin, NJ 08050,
Telephone (609)709-2043 and (609) 494-0009.

Driving directions: Take Mill Creek Road South, just off Route 72 E After about 400 feet, turn right into the office complex of Mill Creek Commons.Then, immedately turn right again and go past the Lyceum II Gym. Continue on to the Prudential Zack Building,which will be the only building on your right. We are the last office at the end.

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Sunday, October 28, 2018

The Most Effective Way to Use Hypnosis

"Help! I'm a student in Dr. Gibbons' Psychology class!"
When I opened my psychology practice in New Jersey,, one of my first hypnosis clients asked me, "You aren't going to turn me into a chicken, are you?"

"No," I replied. "That's for stage hypnotists." But I did once. And this experience taught me more about the true nature of hypnosis than I have learned from any other single source.


Several years earlier, when I was discussing the topic of hypnosis in an Introductory psychology class, I asked a student who had previously shown herself to be adept at hypnosis if she would be willing to help me illustrate how easy it was to turn a hypnotized person into a chicken. She readily agreed, After hypnotizing her, I told her that I would count backwards from ten to one, and that at the count of one she would have been turned into a chicken.

"You will always be able to hear and to respond to my voice," I continued, "and I will return you to your normal state in a few minutes, before I bring you out of hypnosis. But until I do, you will experience the world exactly as if you had been turned into a chicken. You will remember everything I have said, and it will be a thoroughly enjoyable experience. Okay?"


She nodded in agreement, and I counted slowly backwards from ten to one, providing suggestions along the way that she could feel herself changing into a chicken; and at the count of one, I announced that she had become a chicken. "Would you like to open your eyes and walk around a bit?" I asked. She did so, walking slowly as I took hold of her elbow. "Why are you walking like that?" I asked.


"I'm a chicken," she answered in a high, cackly voice, much to the amusement of the class.


I guided her back to her desk, counted from one to ten to restore her usual perceptions, and then concluded the hypnotic demonstration. I then asked her if she had really felt like she was a chicken, and she slowly and thoughtfully nodded in agreement. 


I was not being pranked. She had taken my class in hypnosis, and I knew that she had superb hypnotif abilities.  But if she had really believed that she was a chicken, why didn't she scurry away in fear as soon as I approached her desk? Why did she allow me to slowly walk her around the room, limping slightly instead of struggling to get away, as a real chicken would surely do? Why was she able to understand my spoken question? How was she able to answer it by saying, "I'm a chicken?" And why were the suggestions so easy to undo, as if she understood English as well as she ever did?


We could talk about a "hidden observer" that always knows what's going on and maintains control, no how matter deeply a person is hypnotized, as Hilgard (1974) did. We could talk about "trance logic," which is similar to the logic which is found in dreams, as Martin Orne (1959) did. But why should we infer the presence of any extra mental processes when they are not needed?


What she had actually believed and responded to was the narrative of what had taken place (Sarbin & de Rivera, 1998), She knew that she was a student in my class, and she knew that she had consented for me to hypnotize her. She still had the kind of "Alice-in-Wonderland" imagination which we all have as children, but most of us lose as we become adults. Therefore, she was able to act, think, and feel as if she were a chicken for the purpose of my class demonstration when she volunteered to do so.  


The demonstration was undertaken in the spirit of fun, and everyone understood that. But the transformational effects of believed-in  imaginings can be powerful indeed if they fit into the ongoing  narrative of one's life story.


If hypnosis is believed in imaginings, as asserted by Sarbin & de Rivera (1998), is it easer to tell hypnotized people that they are turning into a chicken, or that they are dissolving completely into the
 infinite, unbounded love of the Creator? What would be the effect of such a suggestion upon the ongoing narrative of a person's life -- especially upon their mental health and their overall level of happiness? I have been using this type of approach with selected clients in my general psychology practice. Here are their stories. Judge for yourself. 

Modern physics has provided us with a model of the multiverse which can be metaphorically accessed by means of hypnosis in order to provide the necessary conceptual framework, as illustrated in the following video by Professor Michio Kaku.


 

Here is an example of how this works in practice. Marie was an attractive, twenty-three year old college senior who had been diagnosed with treatment-resitant bipolar disorder during a one-week psychiatric hospitalization two years before she began treatment with me Her capricious moods had been wreaking havoc with her ability to maintain gainful employment and to keep a satisfactory grade point average which would allow her to pursue her ambition of becoming a clinical psychologist. This caused her a great deal of anger.

During her third session with me, she stated that she was having difficulty following the converstion due to a severe migraine. We had briefly discussed hypnosis during her previous visit, and she had expressed an interest in it.After an induction and deepening, I provided sugestions that she was traveling to the Multiverse through a rainbow of delight instead of through a wormhole, with each band containing a different positive emotion as a means of making these emotions more easily accessible. Suggestions of time distortion were included, so that even though the hypnotic session might have lasted only a few minutes, it would feel as if we had been gone for an eternity.



References
Gibbons, D. E. & De Jarnette, J. (1972). Hypnotic susceptibility and religious experience. Journal for the Scientific Study of Religion, 11(2), pp. 152-156. 


Gibbons, D. E., & Woods, K. T. (2016). Virtual reality hypnosis: Explorations in the Multiverse. Amazon Books 

Hilgard, E. R. (1974), Toward a neo-dissociation theory: Multiple cognitive controls in human functioning. Perspectives in Biology & Medicine, 17(3), pp, 301-316. Baltimore, Md: Johns Hopkins University Press.

Orne, M. T,  (1959), The nature of hypnosis: Artifact and essence. Journal of abnormal and social psychology,  psychnet.apa.org.


Sarbin, T. R., & De Rivera, J. (1998),  Believed-in imaginings: The Narrative Construction of Reality (Memory, Trauma, Dissociation, and Hypnosis) . Washington, DC: American Psychological Association.



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