What is Hypnosis?

The easiest way to explain hypnosis is to tell the story  of how it developed in its modern form. Until relatively recently, in Western culture the experience of trance was interpreted as due to demonic influences or, occasionally, the mark of holiness or sainthood, as it was in the case of Saint Teresa.

Saint Teresa was a prone to spontaneous states of rapture  

Although healing by means of trance induction probably dates back to prehistoric times, the revival of interest in the induction of healing trances 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. 

Mesmer soon discovered, however, that he was able to produce the same results without the aid of special magnets. This led him to conclude that the "magnetism" in question was coming from his own body. He abandoned the use of metal magnets altogether, and simply began to make passes in the air with his hands near the bodies of his patients. He coined the term "animal magnetism" to explain what was happening.

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 Puységur, 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 developmentally challenged people 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.

Hypnosis immediately became an object of fascination.

"Suggestion"  may be defined as presenting an idea in such a way that a person will accept it as literally true and therefore real.  By now the role of suggestion in determining both the outward form and inward experience of trance behavior should be obvious. The mesmeric "crises" we re 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 person who was too 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 willingness 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 which was accidentally provided to us by a sleeping mentally challenged individual over two hundred years ago.  Hyperempiric inductions are 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, 1976). Hyperempiric inductions, or "alert hypnosis," have been found to be just as effective as traditional hypnotic inductions in facilitating subsequent responsiveness to suggestion (Bányai, & Hilgard, 1976; Gibbons, 1976, 1979: Gibbons & Lynn, 2010). But I didn't have to wait for another historical accident to come along to change our expectations of the manner in which a person is supposed to experience a trance. I simply made it up! 

After people have accepted the suggestion that their mental processes are beginning to function differently, which is what a trance induction really is, we can create in their personal experience almost anything we care to imagine, simply by suggesting it. What kind of experiences, then, should do them the most good?  If you can literally suggest anything that you want to, why not tell people in hypnosis that this is the most wonderful thing that has happened to them, and suggest that they are experiencing the fulfillment of their existence as they. dissolve into the infinite love of the Multiverse itself? You can, using multiversal meditation -- and it works, with predictable changes in thinking, feeling, and behavior!

References      

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 Press.

  

Gibbons, D. E. (1976).. 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 S. J. Lynn, J. W. Rhue, & I. Kirsch (Eds.) Handbook of clinical hypnosis, 2nd ed. Washington, DC: American Psychological Association, pp. 267-29

Differences Between Hypnosis, Mindfulness, Multiversal Meditation, and Relaxation Training

In order to understand the alterations in experience which may be induced by suggestion, let us look at what it means to be conscious of oneself in the first place.

In the early years of the Twentieth Century, adherents of the school of psychology known as structuralism were attempting to discover the basic elements of consciousness by employing a method known as introspection.  This "looking inward" to identify the basic components of one's thoughts and feelings led to widespread disagreement among various investigators regarding just how many such elements of consciousness there actually were. The diffficulty, of course, lay in the fact that consciousness, like a mirror, tends to reflect back what is put into it; and if reading and speculation have led a person to surmise that a particular element exists in conscioiusness, as soon as one begins musingly to "look inward" to discover such an element, that element is likely to appear. The process is somewhat reminiscent of the game which Tolstoy and his brother used to play when they were children, which involved seeing how long they both could go without thinking of a white bear.

Since the perception of one's own awareness is, by definition, a subjective phenomenon, what is true regarding the perception of the elements of consciousness is also true regarding the experience of one's consciousness as a whole. In other words, tbe number of "altered states" (or, more accurately, altered experiences) of consciousness which may be induced by expressed or implied suggestion is probably equal to the number of such states or experiences which it is possible to conceive or to imagine; for each of these imagined definitions may be presented in the form of an induction procedure or similar ritual containing explicit or implicit suggerstions which will bring about such an experience in subjects who are sufficiently responsive and willing to comply. Thus, the suggestor is free to define the dimensions and experiential properties of a suggestion-induced "trance state" in practically any manner he or she may desire. Today, for example, we hear of hypnosis, meditation, mindfulness, relaxation training, mind control, ultra-height, autogentic training, suggestology, dianetics, and a host of other techniques too numerous to mention. Rather than concluding that these techniques are all variations of "hypnosis," it is more accurate to describe them as changes in perceived awareness which are brought about by means of suggestion, and which differ from hypnosis in the same way that they differ from each other: in the specific content of the changes in perceived awareness which are either directly implied or suggested by the procedure which is utilized to bring about such changes, and hence, in the "feel" of the resulting subjective experience, and in the effect of that experience upon the subsequent thought and behavior of the person who undergoes it. A highly responsive hypnotic subject may feel as if he or she had been unconscious, for example, and report no memory of the events which transpired while supposedly under the influence of the "trance" (unless it has been suggested that one is not supposed to feel that way in hypnosis, or it has been specifically suggested during hypnosis that one will remember everything), whereas a student undergoing an advanced form of yogic training may feel as if he or she is merging with infinite reality!

An "induction procedure," then, is not some sort of mechanical process which one person "uses on" another to render the subject more compliant witb the will of the suggestor, as laymen occasionally tend to perceive it; and neither does it operate in some mysterious manner to open up a direct channel of communication with the "unconscous mind." It is, rather, a method of providing both the opportunity and the rationale for those who are able and willing to utilize their imagination in an "alice in wonderland" fashion to go ahead and do so. 

Rather than inquiring how many alterations in perceived awareness it is possible to produce by means of expressed or implied suggestison, or how one may go about measuring their purported "depth" -- which is, after all, pointless when one is dealing with subjective experiences for which new phenomenological dimensions can be invented, suggested, and consequently experienced by sufficiently responsive subjects virtually at will -- it is more appropriate to inquire how such experiences may best be defined and guided to fulfill their primary purpose which is to assist the subject in achieving an increased measure of self-awareness and self-control (Gibbons, 1979, pp. 15-17). The question then becomes, which of these techniques is best adapted for use with a particular individual, and in what form this procedure should best be tailored, for the enhancement of human potential, the ennoblement of the human spirit, and the fulfillment of human existence.

I prefer to use the term multiversal meditation instead of hypnosis in order to avoid the outmoded, Nineteenth-Century, Svengali-like stereotypes of dominance and submission which continue to be asssociated with the concept of hypnosis in some quarters, and the occasional public relations nightmare which occasionally erupts when fantasies of seduction under hypnosis are acted out by both hypnotist and subject.  Multiversal meditation also allows us to adopt an experiential approach which incorporates concepts borrowed from modern physics.

Kicking it Up a Notch: The BEST ME Technique of Multimodal Suggestion

An earlier version of this posting was presented at the Society for Clinical and Experimental Hypnosis, Charleston, SC, October, 2005. contrast to a traditional hypnotic induction, which is based on expressed or implied suggestions of relaxation, a hyperempiric induction is based on suggestions of mind expansion, increased awareness, and enhanced responsiveness and sensitivity – i.e., “It’s a wonderful feeling of release and liberation which you are experiencing now, as all of your vast, untapped potentials are becoming freed for their fullest possible functioning” (Gibbons, 2000, p. 32). The term itself is derived from the ancient Greek empiria, or “experience,” with the prefix “hyper” added to denote a greater or an enhanced quality (Gibbons, 1975). Hyperempiria was found to be as effective as traditional hypnosis in facilitating post-induction responsiveness to suggestion (Gibbons, 1975, 1976), as measured by the Harvard Group Scale of Hypnotic Susceptibility (Shor & Orne, 1962); and shortly thereafter, Bányai and Hilgard (1976) provided further documentation of the validity of alert inductions by demonstrating their effectiveness with subjects who were pedaling a stationary bicycle.

Multimodal hyperempiria is modeled after the multimodal therapy of Arnold Lazarus, who has amassed a considerable amount of empirical evidence in support of his hypothesis that therapeutic change can be brought about more rapidly and more effectively by working simultaneously with several different modes of experience. His multimodal approach to therapy employs behavior, affective responses, sensations, cognitions, interpersonal relationships; and drugs, biological functions, nutrition, and exercise. He refers to these categories using the acronym, BASIC ID (Lazarus, 1989, 1997). Hypnosis may be employed any of the aforementioned modes of experience as a method of increasing client expectations of success, and as a means enhancing patient compliance and treatment adherence. (Lazarus, 1999).

Suggestion itself, however, is inherently multimodal in nature. Therefore, multimodal suggestion may be employed to define the experiential dimensions of hypnotic experience itself, for maximum involvement and effectiveness in therapy. The present adaptation of Lazarus’ experiential categories for use in hypnotic settings may be summarized as follows, and may be collectively referred to using the acronym, BEST ME (Gibbons, 2001, 2004; Gibbons & Schreiber, 2005).

Belief systems which orient an individual to person, place, time, and events may be suggested as being different, allowing the participant to mentally transcend present realities.

Emotions may be enriched, intensified, weakened, or combined with others to add to the uniqueness of the experience.

Sensations and physical perceptions may be suggested and experienced with an intensity approaching, and occasionally exceeding, those of real events.

Thoughts and images may be created and guided in response to explicit or indirect suggestions.

Motives may either be suggested directly or implied as a consequence of other events.

Expectations may be structured in such a manner as to determine both how an event will be experienced in the future, and later recalled and interpreted in memory.

Suggestions using the Best Me Technique may be employed in the induction procedure, in the conduct of the trance session, and in the conclusion of the hypnotic experience. Best Me suggestions may be administered in any order, each of the aforementioned categories may be employed as often as necessary, and each step in the procedure may incorporate elements of the others.

While most of us routinely attempt to include as much detail as possible in our suggestions, the Best Me technique provides a systematic, comprehensive method of including the major dimensions of experience, for maximum involvement and effectiveness in therapy.

In actual use, the choice of imagery and the content of the suggestions used will depend upon the responsiveness of the client, the client’s personal style and preferences, and the purpose for which the induction is being administered. The essential question is, what kind of experiences should be provided in this experiential theater in order to be most useful?

Most of us can think of several themes from history, mythology (Brink, 2001-2002), literature, the mass media, or even from the sports world, which we have found to be personally meaningful and inspirational in the conduct of our own lives – or else we make up our own (McAdams, 1993). Hyperempiric vivification of such themes, therapeutically augmented by means of multimodal suggestion, can potentially serve as a means of overcoming many personal challenges, as illustrated by the following two cases.

Case One

A 60 year old retired biology teacher had recently completed a one-year training course in medical technology because she desired to remain productively employed. She accepted employment at a local hospital laboratory in order to be able to work near her home. She had previously been able to improve her confidence and reduce test anxiety in her hematology course by means of multimodal hypnosis. However, as she began her new career as a laboratory technician, she began to experience subjective feelings of stress at having to compete on the job with younger workers.

In the course of our discussion, she mentioned that she was a lover of horses, that she had found the story of Sea Biscuit to be personally inspiring, and that she had seen the recent motion picture of that title several times. I asked her if she would like to experience what it must have felt like to ride Sea Biscuit to victory, in order to use this experience as a further source of inspiration in her own life, and she readily agreed.

She preferred to experience the second race depicted in the motion picture. After an initial defeat, a new jockey whispers in the horse’s ear, “Okay, boy, are you ready to go?” and the ensuing bond between horse and rider is depicted as leading to a string of victories culminating in lasting renown. After a multimodal hyperempiric induction, she was guided through the experience of riding Sea Biscuit to victory in this particular race, as I repeated the elements of the Best Me Technique with appropriate variations as the race progressed. I then suggested that whenever she watched her videotape of the movie, Sea Biscuit, although she would not go back into hyperempiria, it would re-charge her motivation anew.

She was taught to use multimodal autosuggestions in the following manner. “Whenever you have a carefully-chosen goal which you deeply believe in, you will be able to act, think, and feel as if it is a reality, just as you did today First, find a quiet place where you are not likely to be disturbed, close your eyes, and picture clearly in your mind something about the goal which you most deeply desire. Believe it will happen, expect it to happen, will it to happen, feel it happening, and savor in your mind the fruits of your success.”

The multimodal hyperempiric session was concluded, and she was given a card to take with her with the foregoing suggestions, which contain all the elements of the Best Me Technique. She was told to repeat this exercise as often as necessary, using whatever images appealed to her most strongly at the moment. If she ever had trouble “getting into it,” she was instructed to go back and re-examine the goal itself, to see if there was something about her formulation of the goal that was troubling her, or which kept her from believing in it wholeheartedly, and to make whatever corrections were necessary before proceeding further.

Six months later, she told me that she had typed up the suggestions contained in the foregoing paragraph, and that she carries it with her wherever she goes. She stated that it had not only helped her with adjusting to her classmates, but with other aspects of her life as well.

Case Two

A married woman in her mid-forties sought my help in order to lose weight. She had obtained clearance from her physician to proceed with a weight loss program, along with a recommend diet; and she was not currently taking any medication. She described her relationship with her husband and children as warm and affectionate, and told me that her life was fundamentally happy, with no major stressors which might serve to distract her from her weight loss goal.

Her anniversary was some eight months away, and she had already thought of how she would like to celebrate it. She was going to surprise her husband by arranging a getaway weekend at a hotel in New York. Her plans included dinner at a stylish restaurant where she would like to be be able to once more wear a treasured dress which she had saved from her honeymoon.

I taught her how to to place herself in hyperempiria by means of multimodal suggestion, and how to use the Best Me Technique to pre-experience the attainment of her weight loss goal, using the anniversary restaurant dinner as a setting in which she could enjoy the many dimensions of its fulfillment. Since her plans also included renting a hotel room for the evening, once she had mastered the technique, she was able to devise multi-modal scenarios for the remainder of the evening on her own. Follow-up sessions were scheduled at progressively greater intervals as her self-imposed deadline drew near, to make sure that her progress continued and that her goal was satisfactorily reached, which it was.

Discussion

The experiential dimensions of the Best Me Technique are very similar to the integrative model of hypnosis set forth by Lynn and Ruhe (1991). They state, “. . .hypnotic action and experience are the end results of what subjects think and believe about hypnosis, what they imagine or fail to imagine, what they attend to or do not attend to, what they wish to do or not to do, and how they perceive hypnotic communications and evaluate their experience” ( p. 308). Indeed, there are probably as many altered experiences of consciousness as it is possible to conceive or to imagine; for each of these imagined definitions may be given a name, written up in the form of an induction procedure, and presented to a person who is sufficiently responsive to suggestion for the induction to be effective. The experience which results from such an induction is likely to be some inner representation of the instructions and suggestions which have been given, as this person understands them and is willing to comply – and my evidence for that assertion is hyperempiria (Gibbons, 1975, 1976). It did not come about because of an accidental misunderstanding of the nature of magnetism, as Mesmerism did, and neither did it result from the behavior of people who were imitating the retardate who went to sleep because he was too stupid to know that he was "supposed" to go into convulsions, as was the case with traditional hypnosis. I simply made it up!

If the results obtained by procedures involving expressed or implied suggestions of alertness, mind expansion, and enhanced responsiveness are similar to those obtained by more traditional methods, then shouldn’t we continue to refer to these procedures as “alert inductions,” instead of using another name such as hyperempiria?

Shakespeare said, “A rose by any other name would smell as sweet.” However, modern-day English many objects have been re-named in order to alter the manner in which they are perceived and experienced. A house trailer is a mobile home, an old person is a senior citizen, a used car is a pre-owned car, and a rest room (also the result of an earlier name change) is now occasionally referred to by signs in public places as a “comfort station.” Shakespeare notwithstanding, a rose by any other name is not a rose, especially when the subject matter with which we are working is suggestion itself.

Traditional induction procedures involving direct or implied suggestions of diminished awareness, are clearly associated with the term hypnosis by the general public. Attempts to refer to them by another name, such as visualization, or to simply avoid the use of the term “hypnosis” altogether, are likely to meet with rather limited acceptance by some people, and may even be perceived as vaguely deceptive, because they “know” how a hypnotized person is supposed to behave. But the emergence of alternative induction methods provides us with an opportunity to refer to these latter procedures, at least, by a new name which is not only etymologically more accurate, but which provides us with an opportunity to finally escape from the outmoded, Nineteenth-Century, Svengali-like stereotypes associated with the concept of hypnosis.

Given the complexity of existing differences among researchers concerning the nature of suggestion-related phenomena, any perception of such phenomena among the general public is inevitably going to involve the use of stereotypes. The use of a new term such as hyperempiria enables us to break with the past, and to re-direct our educational efforts in directions will result in the creation of more favorable and more accurate stereotypes, instead of endlessly combating the old pejorative ones.

Applications of the Best Me Technique may not be limited to its use in multimodal hyperempiria. Amigó (1998) has developed a procedure called emotional self-regulation therapy (ESRT) which involves the learned ability to reproduce various kinds of sensations, such as the taste of lemon juice, by associating them with a word or an image until these sensations, or a close approximation of them, can be called up at will. He then provides the suggestion that the client’s brain has become sufficiently sensitized to accept therapeutic suggestions, which permits clients to accept such suggestions while their eyes are open, and able to move about and interact with the therapist. Capafons (1998) has found that ESRT is effective for a wide variety of problems with many clients who are normally not responsive to hypnosis, including many who are either skeptical or fearful of hypnosis itself.

Perhaps the comprehensiveness of the Best Me Technique may prove to be useful in structuring the types and sequence of training suggestions which are employed in such an approach, and in facilitating responsiveness to subsequently-administered therapeutic suggestions by making them multimodal. There are certain types of suggested situations, however, such as riding the racehorse, Sea Biscuit, to victory in the race of his life, in which a change in the perception of one’s own awareness (i.e., an induction, whether expressed or implied) constitutes an essential part of the experience and the preparation for it.

Considering the wide variety of suggestions which may be accepted by sufficiently responsive individuals (Shor & Orne, 1962; Weitzenhoffer & Hilgard, 1967; Barber & Wilson, 1978), multimodal hyperempiria has some intriguing implications for our choice of paradigm if the procedure can be shown to be valid by additional research. Aldous Huxley, in his book, Brave new world revisited, predicted that motion picture technology would advance to the point where it included not only the senses of sight and hearing, but all of the other senses as well, in a totally new and engrossing artistic medium which he referred to as the "feelies." Following a similar line of reasoning, a multimodal approach to suggestion provides us with a highly versatile artistic medium which enables us to work much more effectively with the ultimate art form, human experience itself (Gibbons, 2001).

Thinking of ourselves as artists working with a new medium makes it easier, I believe, to draw upon such areas as classical mythology, history, literature, the mass media, or even sports events, as in the present example, for a wide variety of applications to help give meaning and direction to our clients’ lives (McAdams, 1993). But we need not give up our basic identity as therapists in order to do so; for ultimately, the goals of art and the goals of therapy are the same: the facilitation of personal growth, the ennoblement of the human spirit, and the enrichment of human existence. 

 

See also the following print Sources

Gibbons, D. E. (2001). Experience as an art form. .New York, NY: Authors Choice Press.

Gibbons, D. E. (2000). Applied hypnosis and hyperempiria. Lincoln, NE: Authors Choice Press (originally published 1979 by Plenum Press).

Gibbons, D. E., & Cavallaro, L (2013).. Exploring alternate universes: And learning what they can teach us. Amazon Kindle E-Books. (Note: It is not necessary to own a Kindle reader to download this e-book, as the Kindle app may be downloaded free of charge to a standard desktop or laptop computer and to most cell phones.)

Gibbons, D. E., & Lynn, S. J. (2010). Hypnotic inductions: A primer. in S. J. Lynn, J. W. Rhue, & I. Kirsch (Eds.) Handbook of clinical hypnosis, 2nd ed. Washington, DC: American Psychological Association, pp. 267-291.

Multiversal Meditation for Lasting and Permanent Change

A few years ago, at a hypnosis conference at the Royal Society of Medicine in London, during a discussion of the phenomenon of hypnotic rapport, one of the members of the audience said that she used to occasionally lapse into her native Gaelic during a hypnosis session, and even though her clients may not have understood a word of Gaelic, the results were still quite effective.

Suppose, instead of using a language that was already fully developed, she had decided to experiment with the language patterns of highly successful hypnotists, and assembled a group of like-minded individuals to help her discover exactly which inductions, and which suggestion patterns, were the most effective. Sometimes the results would inevitably appear to be more powerful in comparison with the patterns which had been used before -- at least with the current sample. Over time, as these practitioners discovered that sometimes the results were more effective and sometimes they were less effective, we could expect a drift in the direction of ever more complex patterns as more and more elements were added to the mix.

  

Before we continue to expend more time, energy, and money in developing fancier and ever more persuasive hypnotic language and induction patterns, I would like to respectfully point out that while individual techniques may vary in duration and effectiveness, experimental research has shown that the true permanence of a particular suggestion lies in the meaning it has for the client in terms of his or her own individual life narrative (de Rivera & Sarbin, 1998), rather than the linguistic style with which it is composed or the induction within which it is framed.

I am fond of quoting a well-known story about a Russian lad who had become shy and withdrawn and did not even want to go to school  because his face was disfigured by a birthmark -- until his grandmother told him that this was a special sign from God that he was destined for greatness. Although he did not become famous, he grew up to marry, have a family, and experience a much more successful life than he otherwise would have had were it not for his grandmother's suggestion, which, even without the benefits of an induction or any fancy wording, fit in so neatly with his life narrative that it had become a self-fulfilling prophecy.

When I was in graduate school, I was astonished to learn that there were over five hundred different types of psychotherapy, some of which were mutualy exclusive and mutually contradictory in their assumptions. But they all  led their followers to the conclusion that they knew what was wrong in their lives and how to go about fixing it; and the support and  encouragement provided by the therapist provided the necessary catalyst for therapeutic change to take place. If this change successfully altered the ongoing narrative of the client's life story, as happened to the Russian lad with the birthmark, then the 

Improvement was likely to be a lasting one. Unfortunately, however, this was not always the case. And so, therapists are inclined to redouble their efforts in whatever directions they had originally taken, rather than seeking a biographically based solution which was rooted in the personality and unique characteristics of each individual client they encounter (Gibbons & Lynn, 2010, p. 289).

If you want to enploy elaborately worded and ever more persuasive language patterns in the suggestions you employ, that's all well and good -- but don't forget to make sure that your suggestions alter the ongoing narrative of the client's life story! Here is a case example:

"Jacob," a 58 year-old Israeli immigrant with three grown, children, was experiencing a great deal of trepidation in dealing with the stresses of life in general: but especially with regard to his State civil service job working with distressed families and in preparing for the Fderal civil service test. I saw him weekly for about a year, during which time we practiced weekly sessions of Multiversal hypnotic meditation which involved experiencing suggested feelings of happiness in repeated voyages to the Multiverse which were so intense that with repeated exposure they would have the power to overlay the effect of every bad thing that had ever happened to him in his entire life. 

He gradually developed an air of confidence in dealing with his superiors and coworkers, and placed highly on his 

civil service test. When he could no longer continue our weekly sessions due to a change in his insurance coverage, he was awaiting the results of several interviews for promotion. He was now confident that these suggested changes had been sufficiently effective that he was able to proceed on his own.

Was his success due in part to the fact that I served as an authority figure who conveyed to him my conviction that he had the power to succeed? This was surely helpful; but the suggested changes were retained due to their alterations in the ongoing narrative of his life story, which still persist long after his formal therapy has been discontinued.

References

de Rivera, Joseph & Sarbin, T. R. (Eds.) (1998). Believed-in imaginings: The narrative construction of reality. Washington, DC: American Psychological Assn.

Gibbons, D. E., & Lynn, S. J. Hypnotic inductions: A primer. in S. J. Lynn, J. W. Rhue, &  I. Kirsch (Eds.) (2010). Handbook of clinical hypnosis, 2nd ed. Washington, DC: American Psychological Association.

What GOOD is a Formal Hypnotic Induction Procedure?

If, with no prior induction, I asked a highly suggestible person to close his eyes, and suggested that when he opened them he would see me dressed in a Santa Claus suit, he would surely think that. I was crazy. And if such a suggestion should happen to work, he would think that HE was crazy! But if I plausibly suggested that he was going into hypnosis, and THEN I suggested that when he opened his eyes he would see me wearing a Santa Claus suit, such a suggestion could be actualized much more easily because it has now been made much more credible. 

An induction procedure provides both the opportunity and the occasion for those who have the ability to use their imagination in ways which are dramatically at variance with everyday experience to go ahead and do so. Are there other ways to do this? Yes, by patient leading 2 engage the imagination. But permanent change, as we all know, is brought about by the degree to which the suggested changes are more effective in serving as a catalyst for change, and not by a particular induction.

There is an old Russian folk take about a boy who was afraid to go to school because  he had a large, ugly birthmark on his cheek. One day, his grandmother told him that this was a sign from God that he was destined for greatness. His fear vanished, and with his new-found confidence, he grew up, married, and had a family. He never achieved greatness, but he did live

 a happy life. And no induction was necessary! 

However, for suggestions which do not fit so neatly into everyday reality, it is first necessary to accept the suggestion that one's conscious processes are operating differently in order to be able to make them believable enough to be accepted. For example, I once hypnotized a client who had been a talented gymnast in her teen years. She was in the middle of a divorce, preparing to take her U.S. citizenship test, getting fired from her job and getting kicked out of her apartment all at the same time. Under hypnosis, I suggested that she would experience winning an Olympic gold medal in a parallel universe, and bring those feelings of triumph back with her into this one. It provided just the kind of ego strengthening therapy that she needed in order to have the courage to overcome her multiple challenges.

How to Learn Self-Hypnosis at Home

You can easily  learn the basics of self-hypnosis at home and free of charge by reading this instructional article on WikiHow. It describes the use of the BEST ME Technique to combine Beliefs, Emotions, Sensations and perceptions, Thoughts and images, Motives, and Expectations, in order to more fully involve oneself in the content of a suggested experience. I use it with the clients in my psychology practice, both as an introduction to the experience of self-hypnosis and for use between therapy sessions as a training and practice aid. According to the statistics available at the site, with the help of several co-authors, it has been viewed almost 1-1/2 miillion times since I first wrote and posted it     

Multiversal Meditation for the Relief of Pain

By heightning and enhancing our internal
states, we can learn to manage
the experience of pain.

William James, in his book, Varieties of Religious Experience, related the account of a French Hugenot woman who was being beaten for her religious beliefs by six other women armed with sticks.   After her ordeal, she wrote that she was so overwhelmed with the thought that she was being beaten for Christ that she felt nothing: "In vain the women cried, *We must double our blows; she does not feel them, for she neither speaks nor cries.' And how should I have cried, since I was swooning from happiness within?

As Susan French has pointed out, ". . .everything that we do [as hypnotists] has to do with directing attention from thoughts and perceptions that have negative effects to more positive states and perceptions. What results is not only changing a habit of thinking but creates the release of brain/body chemicals that support the state where the attention rests." By heightening and enhancing our internal states, we can have experiences which we are not capable of in everyday life, but which are just as "real" to us -- if not more so -- than if they were, with predictable effects on our personal lives.

I recently had a client who suffered from chronic pain and post-traumatic stress disorder from a near-fatal automobile accident. He had been prescribed several pain medications, which were not always effective. I saw him weekly at his home. I used a traditional hypnotic induction, using suggestions of deep-muscle relaxation, followed by repeated deepening combined with suggestions of anesthesia and well-being, with post-hypnotic suggestions that the effects would continue. I also taught him self-hypnosis in order to prolong the effects of these suggestions between visits. He reported generally good results with these procedures, but he still needed his prescription medication. Even then, he stated that the inductions were sometimes not completely effective in removing all of his discomfort.

One day, his wife said to me, "We sure could have used you last week, Doc. Nothing seems to be working, and the pain is as bad as ever." I knew I had to devise an especially effective induction, so I told them about hyperempiria, indicating (as a "waking suggestion") that was a new and especially powerful technique which would enable him to experience higher states of awareness while his body remained asleep, thereby focusing his mind more effectively on the suggestions I provided. He was interested, and eager to try any new procedure which might bring about greater relief.

As the induction proceeded, I asked him him to picture himself relaxing deeply in the basket of a large balloon, which was about to lift off. As the balloon began straining at the ropes which held it, his body was sinking deeper and deeper into a deep, sound sleep. And as the balloon began to rise, his consciousness would rise along with it, until he entered hyperempiria. I elaborated upon this combined induction until he appeared to become highly involved with my suggestions, and then proceeded with my suggestions for healing and pain control.

The client later reported that his pain had considerably lessened. I showed him how to include autosuggestions for hyperempiria into his self-hypnosis routine, and his wife subsequently told me, "I often see him going upstairs in the middle of the day, and when I ask him where he is going, he tells me, 'I'm going for a balloon ride!'"

The client and his wife have remained in occasional contact. In our most recent telephone conversation, two years after hyperempiric suggestions were incorporated into his self-hypnosis routine, the client reported that although some pain sensations remained after taking his medication, the combination of prescribed medication plus hypnotic and hyperempiric suggestions together provided the greatest amount of relief.

  

Print Sources

Gibbons, D. E. (2001). Experience as an art form. .New York, NY: Authors Choice Press.

Gibbons, D. E. (2000). Applied hypnosis and hyperempiria. Lincoln, NE: Authors Choice Press (originally published 1979 by Plenum Press).

 Gibbons, D. E., & Lynn, S. J. (2010). Hypnotic inductions: A primer. in S. J. Lynn, J. W. Rhue, & I. Kirsch (Eds.) Handbook of clinical hypnosis, 2nd ed. Washington, DC: American Psychological Association, pp. 267-291.

Schiraldi, G. R., (2009). The post-traumatic stress disorder sourcebook: A guide to healing recovery and growth, 2nd ed., New York: McGraw-Hill. s 

  

The Enchanted Cottage: A Hyperempiric Induction for Children

 "For as long as we stay here, in this enchanted cottage,

            even my words will be ehchanted."

As +Kelley Woods has pointed out, young children have no trouble instantly changing themselves into a monster or a fire engine, especially when parents encourage this kind of imaginative involvement. The following induction was originally written for children, but I later found that it was a favorite with the college students in my graduate hypnosis courses at the University of West Georgia. Perhaps we don't learn to become high responders in hypnosis. We un-learn it!

Just sit back, and close your eyes, and I am going to tell you a magic story. It is a story about a very special place, deep in an enchanted forest, where everything I tell you will come true. . . Imagine now that we are walking together down a long, winding path which runs through the middle of a large woods. We are walking along, early on a bright spring morning. Birds are singing in the trees, and here and there a flower is poking its head out of the soft, green grass which grows beside the path. And because this is a magic story, the farther we go along the path, the more real everything around us becomes. 

Now and then a ray of sunlight makes its way down through the branches of the trees and falls upon the dewdrops in the grass, causing them to sparkle like a million tiny diamonds. The air is fresh and cool, with gentle breezes blowing now and then, causing the trees, and the grass, and the flowers to move ever so slightly, as if everything in the world were feeling so happy on this bright spring morning that nothing could keep still for very long. . .

And because this is a magic story, the farther we go along the path, the more real everything becomes. . . As we continue on our walk, we can begin to be aware of the sound of rushing water. With each passing second, the sound is becoming clearer and clearer still. And now we are standing beside the bank of a forest stream, which is the source of the sound we have been hearing.

The water is flowing past us swift and clear, for it has come tumbling down from a magic spring many miles away in the hills. And because the water from the magic spring is enchanted, anyone who drinks it will be enchanted too. And anyone who is enchanted in this way will be easily able to find that special place, deep in the magic forest, where everything I say will come true.  

We dip our hands eagerly into the bubbling stream and cup them together, bringing the cool, fresh water up to our lips again and again, until we have drunk all that we want. . . Now it is time to hurry on our way once more; for the water from the magic spring has made it certain that we will soon find that very special place in the enchanted forest, where everything I tell you will come true; and we know now that it cannot be far away. 

As we continue on our journey, we notice a tiny path leading off to one side, and we decide to go up this path to see where it leads. Before very long, we notice that the woods are beginning to thin out, and that we are about to enter a clearing. And as we approach nearer and nearer to the edge of the clearing, we can see that the path we have been following leads right up to a small cottage. . . This is that very special place I have been telling you about, where everything will come true. For as long as we stay here, in this enchanted cottage, in the enchanted forest, even my words will be enchanted, and everything I tell you will happen exactly as I say it will.  

The door to the cottage is standing slightly open as we hurry up the path, and as soon as we reach the entrance we hurry on inside in order to lose no more time. We have arrived now, at that very special enchanted place in the enchanted forest which we have traveled so far to reach. And as long as we remain here, in this enchanted cottage, everything I say and everything I describe to you will come true as soon as I have said it. For as long as we remain here in this enchanted place, even my words will be enchanted. 
  

Print Sources 

Gibbons, D. E. (2001). Experience as an art form. .New York, NY: Authors Choice Press.

Gibbons, D. E. (2000). Applied hypnosis and hyperempiria. Lincoln, NE: Authors Choice Press (originally published 1979 by Plenum Press).

Gibbons, D. E., & Lynn, S. J. (2010). Hypnotic inductions: A primer. in S. J. Lynn, J. W. Rhue, & I. Kirsch (Eds.) Handbook of clinical hypnosis, 2nd ed. Washington, DC: American Psychological Association, pp. 267-291.