Perhaps the best way to accurately explain this definition is to tell the story of how hypnosis in its modern form came to be. Although healing by means of trance induction probably dates back to prehistoric times, the revival of interest in such procedures in Western culture may be traced directly to the work of the Viennese physician, Franz Anton Mesmer (1733-1815). Mesmer was considerably influenced by the teachings of Paracelsus that the stars and the planets exert considerable influence over human behavior by means of their magnetic fields. He decided to investigate the implications of this theory by slowly drawing some small magnets over the bodies of his patients. This was frequently found to be accompanied by convulsions, fainting, and the disappearance (at least temporarily) of a host of symptoms which today we would attribute to the power of suggestion. But to Mesmer and his followers, the discovery of these new "powers" of magnetism appeared to be an exciting medical breakthrough.
When the demand for his services had reached its height, Mesmer proceeded to "magnetize" a large elm tree on the estate of his patron, the Marquis de Puysegur, a few miles outside of the city of Paris; and great crowds would often gather to stand under the tree, either to derive the benefits if its healing power for themselves or simply to observe the dramatic results which were apparently produced in others.
Events were to take yet another turn when a retarded peasant lad of twenty-three named Victor Emmanuel was brought to stand under the now-famous elm tree, in the hope that the "magnetic rays" which were supposedly emanating from the tree might also be of some benefit to him. As many retardates are apt to do when they are placed in a situation in which they are not quite certain what is expected of them. Victor, though he remained standing, promptly utilized the occasion to avail himself of a quick nap. Other patients standing under the tree, seeing Victor asleep on his feet, apparently perceived this event as merely another result of the strange mesmeric rays emanating from the tree; for they promptly began to feel drowsy and to "fall asleep" themselves, thereby initiating a change in the form of suggestion-induced trance experience which heralded the death of mesmerism and the birth of traditional forms of hypnosis.
By now the role of suggestion in determining both the outward form and inward experience of trance behavior should be obvious. The mesmeric "crises" were brought about by implicit suggestions or expectations arising from the eccentric astrological notions of Paracelsus, whereas the "sleeping" or hypnotic trance was first manifested by people who were imitating the behavior of a retardate, who wastoo stupid to realize that he was supposed to go into convulsions and went to sleep instead! An induction procedure provides both the occasion and the opportunity for those who are able to respond well to suggestion to go ahead and do so. All the rest depends upon ongoing cultural narratives, explicit or implicit cues which are present in the situation, and the ability and wilingness of the participant to comply with the instructions and suggestions which he or she is given. (Gibbons, 1979).
Today, we no longer need to rely upon the model of trance behavior provided to us by a sleeping retardate over two hundred years ago, when much better models are available. A hyperempiricinduction is based on suggestions of mind expansion, enhanced awareness, and increased responsiveness and sensitivity, in contrast to traditional hypnotic inductions based on expressed or implied suggestions of lethargy, drowsiness, and sleep. (Gibbons, 1973). Hyperempiric inductions, or "alert hypnosis," have been found to be as effective as traditional hypnotic inductions in facilitating subsequent responsiveness to suggestion (Bányai, & Hilgard, 1976; Gibbons, 1975, 1976). But this time, we didn't have to wait for another historical accident to come along. I simply made it up!
Several new forms of experientially-based induction techniques have recently been developed which may also be referred to as essentially hyperempiric in nature. Aaronson (1969) described a procedure which he referred to as “the hypnotic induction of the void,” which he described as a state resulting from a separation of self from one’s senses, from one’s concept of self, and a loss of opposites and polarities. Suggestions are also given for ego-expansion, an experience of the Plenum.” Sacerdote (1977) found that hypnotized clients are able to experience mystical states in response to suggestions which create favorable conditions for their emergence. He reports that these experiences themselves are instrumental in the relief of physical and emotional pain and discomfort. Havens (2007) provided several pathways for inducing mystical experiences of cosmic consciousness in order to produce an epiphany of personal transformation. I could continue delving into the numerous references to past lives, future lives, life between lives, ultra-height and ultra-depth states, but by now the point should be clear to all.
Why not simply conclude that suggested alterations in awareness are all forms of believed-in imaginings (Sarbin & De Rivera, 1998), experiential trance, or experiential theater, and use them as such, instead of continuing the endless proliferation of suggestion-cults which began with Mesmerism itself? Turning fantasy into reality, IMHO, is what hypnosis is all about. This is who we are. This is what we do. And when this is fully realized, we can do even more with it, as this blog is intended to show.
For more information, see:
Sources and Citations
Aaronson, B. The hypnotic induction of the void. Paper presented at the American Society of Clinical Hypnosis, San Francisco, October, 1969.
Bányai, E. I., & Hilgard, E. R. (1976). A comparison of active-alert hypnotic induction with traditional relaxation induction. Journal of Abnormal Psychology, 85, 218-224.
Gibbons, D. E. (1979). Applied hypnosis and hyperempiria. New York: Plenum.
Gibbons, D. E. (1974). Hyperempiria, a new “altered state of consciousnes” induced by suggestion. Perceptual and Motor Skills, 39, 47-53.
Gibbons, D. E., & Lynn, S. J.(2010). Hypnotic inductions: A primer. In Ruhe, J. W., Lynn, S. J., & Kirsch, I. (Eds.) Handbook of clinical hypnosis, 2nd ed. pp. 267-291. Washington, DC: American Psychological Assn.
Havens, R. A. (2007). Self hypnosis for cosmic consciousness: Achieving altered states, mystical experience, and spiritual enlightenment. Bethel, CT: Crown House Publishing Co., LLC.
Phillips, B. D. (2007). Tranceplay: Experimental approaches to interactive drama involving experiential trance. Journal of Interactive Drama, 2.1, pp. 15-55.
Sacerdote, P. (1977). Applications of hypnotically elicited mystical states to the treatment of physical and emotional pain. The International Journal of Clinical and Experimental Hypnosis, 25(4), pp. 309-324.
Sarbin, T. R., & De Rivera, J. (Eds.) Believed-in imaginings: The narrative construction of reality. Washington, DC: American Psycholofical Association.
