SELF SUGGESTION
Chapter
2
In
addition to the vital force used in all forms of mesmerism and suggestion, one
must consider the nature of THOUGHTS.
In
modern psychological circles it is postulated that thoughts arc chemical
actions coupled with electrical charges in some way. The brain can be
stimulated by a probe which has been mildly electrified, and the patient will
then recall something that had happened earlier in his life, a scene, a sound
or a series of thoughts. These memories tend to take on all the semblance of
reality of a dream. The electrical ingredient in the thought process is now
measured by a very sensitive instrument, the electroencephalograph, which
charts the electrical activities caused in the brain by thinking or even by
dreaming. But still, no one has decided what a thought maybe unless it
something which leaves a small imprint on certain tissues of the brain.
In
Huna, things invisible and intangible are considered just as material as things
which register their qualities on one of the five senses. All substance,
tangible or not, is called "mea". We have no word in English to match
it.
So,
to the kahunas from the earliest times, THOUGHTS WERE THINGS. And, as they
traveled about the world, they left this and other concepts scattered among the
peoples whom they visited.
In
Asia, particularly in parts of what is now India, there may still be found very
definite indications that the kahunas had passed that way. They taught that
bringing the High Self into close integration or union with the low and middle
selves was the true goal of living. In India, this belief gave rise to Yoga,
"the Science of Union".
From
Yoga the idea of the three selves passed into Hinduism, and, with the passage
of time, became contaminated by other beliefs. Today in India, the basic Huna
beliefs can still be recognized, but they are badly distorted. In Theosophy,
which was made up largely of borrowings from Yoga and Hinduism, one may often
read, "Thoughts are things".
One
may read of mana, or vital force under the name of "prana", but the
three selves have become "seven bodies", and vehicles and selves are
mixed together so that their true identity can no longer be recognized.
Psychology
has been called "the science of consciousness", but it fails dismally
to recognize consciousness when it is found in the possession of the spirits of
the dead, the survival of which has been well proven by the new science,
Psychic Science, the outgrowth of earlier psychical research.
The
dead return--and this is the point of importance to our discussion--THEY BRING
BACK THEIR MEMORIES WITH THEM.
This
fact has thrown all theories covering the nature of thought out of line for the
psychologists and physiologists. They cannot explain it, so they prefer to
ignore it. They are also forced to ignore the fact of the human
"will" although it shows itself in the activities of the spirits who
return.
If
the modern materialistic psychologist would "strain over the gnat" of
the Huna conception of an idea charged with vital force and "will"
force from the middle self, he would certainly refuse to "swallow the
camel" which is now to be selected from Huna for presentation.
The
kahunas not only taught that thoughts were things, but they also explained that
they were made of very real substance, even if this were invisible as well as
intangible. This was called "aka" or "shadowy" substance.
It was to be found in the invisible "double" surrounding and
interpenetrating the physical body. Each of the three selves was said to have a
body of the shadowy substance, and in these they lived as spirits after death,
as well as in life.
The
shadowy double or "kino aka" was the mold of the body. It provided
the mold into which the seed or the embryo could grow, and it expanded to match
growth in size.
Science
is taking slow steps in the direction of the rediscovery of the shadowy body.
It has now recognized it as a "field" which surrounds the seed and
guides its growth and expansion. But no scientist has yet approached the Huna
concept of a thought having a similar field--a shadowy body made of the same
shadowy substance, and carried as a memory, not in the physical brain, but in
the shadowy body of the man. It goes without saying, that, even should a scientist
accept the fact of the shadowy bodies of thoughts, he would probably reject the
idea that such thought form structures were sturdy enough to survive physical
death and to be preserved as memories for use by man as a spirit.
The
kahunas believed that the low self has a shadowy body which replenishes its
substance and from which enough material may be taken at any time to form a
very small "body" to surround each thought as it is made by an action
of the consciousness of the selves and by the use of the vital force. As each
tiny idea in its new shadowy body is made, it is tied by a thread of the
shadowy material to the thoughts which have gone ahead and to those still to
come. In this way a "cluster" of thought forms is created to embody
each related set of ideas.
Once
a cluster of ideas is given to the low self to preserve, it becomes a memory.
The
tiny threads of invisible shadowy substance which connect thought forms, also
connect the whole of the individual with things once contacted. This point
brings up a peculiar quality of the shadowy body substance. It is STICKY and it
can STRETCH almost indefinitely.
If
a person touches the hand of another person, the shadowy body substance of each
may stick as if two blobs of soft taffy were pressed together and then pulled
apart. In pulling apart, a long thread of the shadowy substance is drawn out
and remains as an invisible attachment connecting the two people.
Everything
one touches becomes attached to one by an invisible shadowy thread, much as a
spider, upon touching a twig, fastens the end of a strand of web to it before
spinning out more of the strand.
These
shadowy strands can also be formed when a thing is touched by the sight of the
eyes, and perhaps by hearing or smelling them. But the tiny threads so formed
amount to little or nothing unless they are strengthened by being put to use.
If
two people meet, plan experiments together in telepathic sending of mental
ideas or images, and make a good contact, a cord or strand of threads connects
the pair. When they are apart and ready to experiment, their low selves (who
have an instinctive way of knowing how to do certain things, just as birds have
of knowing how to build nests) reach out, following the connecting shadowy
strands and find each other. Along the threads they cause a current of vital
force to flow, and with the flow of force can be sent reproductions of the
thoughts to be transmitted telepathically. The original ideas must be
remembered by the transmitter, so they are not sent as messages. They are
duplicated and the duplicates sent.
When
a message sent by this telepathic method comes in, the low self of the receiver
takes the little thought forms and places them in the center of consciousness
where the middle self can sense them. When they have been properly considered,
they are stored in the memory.
As
far back as the days of Mesmer, the French word "rapport" was used to
name the invisible, but unmistakable connection established between the
mesmerist and (1) the things he charged with his vital force and
"will" mixture, or (2) the subject into whom he had poured it to
bring the healing reaction.
This
rapport, we learn from Huna, is made possible by the connecting shadowy
threads. It has been observed many times that a suggestion can be given
telepathically by an operator to a distant subject. Of course, this is not
within the ken of materialistic science, so the whole matter of rapport has
been attacked rather than met with an honest attempt at understanding and
explanation.
The
vital force may be likened to an electrical current, but it does not
necessarily have to flow. It can fill a thing and remain static. But when it is
guided into flowing or moving in any way by the consciousness of the low or
middle self, it can flow magnificently. Unlike electricity, which gets weaker
and weaker as the wire lengthens and resistance wears it out, the vital force
finds in the shadowy threads a perfect conductor which offers no resistance. It
can flow great distances and arrive as strong as when it started. The shadowy
substance as well as the vital force is ALIVE, and both are capable of
accepting guidance when it is built into them in the form of an idea tinctured
with the "will".
The
shadowy substance has still another strange characteristic. When rightly
handled and filled with vital force, it can grow progressively solid. It can
remain invisible, or it can become visible. The spirits of the dead, who have
often returned to visit the living in spiritistic seances, are often expert in
manipulating their low self shadowy bodies--these being taken across to the
other side of life with them at the time of physical death. Solidifying
structures of shadowy body substance are called "ectoplasm". They may
appear as thin and hardly visible outlines of "materializing" faces
or forms at seances, or they may act as molds and be filled solidly with
substance and so be, to all appearance, the dead returned temporarily to life.
Visible
ectoplasmic hands may be produced by spirits to move objects, or the projecting
hands and arms (or simple "rods") may remain invisible and still move
objects. When heavily charged with vital force (usually supplied by the living
who are attending the seances) these ectoplasmic structures can use up all the
vital force in an instant and so exert amazing strength. In this way pianos,
heavy tables, and even living human beings can be lifted.
All
of which brings us back to the matter of the ideas or sets of related ideas
which are created by the middle self to be used as the core of the suggestions
which are to be given. We can better understand how the low self takes these
ideas, as they are produced, and surrounds them with the invisible shadowy body
substance drawn from its own "double". Once the idea is encased in
this substance, the charge of vital force can be poured into its ectoplasmic
mold and the further charge of "will" force added to it. This will
cause the low self of the subject to react as to a stern command.
The
mechanism is the same no matter whether a hypnotist has made ready the
suggestion and implanted it in the subject, or whether one is using
self-suggestion. In the latter case, the middle self, with the automatic help
of the low self, makes the suggestion and then implants it in the hidden center
of the low self consciousness. There it will be "out of sight and out of
mind" in so far as the middle self is concerned, but very much to the fore
for the low self, as it is already causing it to begin to react.
This,
very naturally, raises the question of where the middle self lives and creates
the ideas, and, where the low self lives and stores them. Huna informs us that
both selves have their own shadowy bodies. That of the middle self is composed
of thinner shadowy substance than that of the low self. During normal waking
life, the two selves blend their invisible bodies, and thus the middle self,
which has no physical body of its own, comes in to live as a guest and guide
with the low self in the physical.
It
must not be forgotten that the ideas are created by the middle self by a
process of reasoning based on remembered things--the memories being supplied by
the low self. But after the middle self has made the ideas and charged them for
use as a suggestion, these idea structures and their charges must be given to
the low self to examine, classify and store as memories. Ordinarily, a set of
ideas so passed down to the low self to be stored as memories, is almost instantly
classified and stored where it can be found if needed. But, when a set of
thought form ideas has arrived carrying a heavy charge of vital force and a
proper addition of "will" force to command the low self to react in
accordance with the idea, the low self is compelled either to react or to
reject the donation before it can stow it away as a memory and stop paying
attention to it.
Yes,
the low self can reject suggestion. Often it has a set of its own
unrationalized beliefs which holds ideas quite contrary to what the command in
the suggestion idea offers. Thereupon, the low self decides for itself that its
own idea is better, and refuses to react to the new idea. Now and then a spirit
of a dead person comes back and moves in with the low self, fully or
intermittently, or it edges in at times just enough to impose its ideas on the
low self. This condition falls under the heading of Abnormal Psychology and is
popularly mentioned as "obsession" or multiple personality.
If
there is this spirit influence behind the scenes with the low self it may be
responsible for the rejection of the suggestion just as is the presence of a
complexed belief.
What
is called a "posthypnotic suggestion" by the hypnotist is one in
which the low self is given a built-in time schedule for reaction in the set of
ideas implanted into it. The low self reasons imperfectly, but it has a good
understanding of the measurement of time and distance. When the suggestion is
given that an action will be performed at a given future time, it will remain
aware of the passage of time and will react on schedule.
The
question of whether or not the low self can recall events and even words spoken
in its presence at the time of birth has very little light thrown upon it by
Huna. The Dianetics theory of L. Ron Hubbard advances the idea that one is
influenced in later life by unconsciously remembered events or spoken words,
these exerting undiminished compulsive power from the moment of birth onward
through life. Such obstructing sets of ideas have been given the name of
"engrams", and the devotees of Dianetics often spend much time trying
to recall such memories in order to render them harmless.
Not
content with starting at birth to turn up harmful and coercive
command-memories, the "pre-clear" is often urged in Dianetics to pick
up memories of similar things all the way back to conception then, all the way
back through former incarnations.
While
Huna advocates the belief that one usually has several incarnations, these
occur under circumstances quite unlike those accepted by the standard
Reincarnationists, little light being thrown on bringing over memories of these
experiences. No mechanism is indicated or named which would make one think that
memories made into shadowy body substance units are carried over from a past
incarnation at the times of rebirth.
The
Theosophists, who follow the lines of belief laid down by the founders and by
some of the later leaders, accept many things gleaned from the beliefs of the
people of India, especially from Vedanta, Yoga and Brahmanism. One of the
accepted beliefs is that memories of past incarnations may be recovered, and,
to explain how this is possible, recourse is had to a theory that all events
and all thoughts are impressed on what might be called the shadowy body of the
earth--the "akasa". To recall events in a past incarnation, one has
but to learn to read or recall certain memories preserved in the "akasic
records". The success of making such readings, as reported by people over
a period of years, has not been too impressive. Too many have remembered an
incarnation as Napoleon or Cleopatra, and, sad to relate, the memories have not
matched.
In
the years 1956-57, few literate Americans failed to hear about "Bridey Murphy".
Dr. Morey Bernstein hypnotized a housewife and regressed her to past lives. She
relived in detail a former life in Ireland as Bridey Murphy. What she said
during the periods of hypnotic trance and regression made a book, and an
investigator was dispatched by the publisher to Ireland to see if evidence
could be found to substantiate the material.
A
report was made in which the investigator presented a number of his conclusions
and told why he had reached them--mainly tending to show that the conditions
described in the hypnotic state had really existed. The press discussed the
pros and cons. Church authorities were interviewed, and some of them bitterly
attacked the belief in reincarnation as well as the validity of the Bridey
Murphy findings.
Later,
a wordy battle was waged through the pages of magazines, some writers trying to
prove that the housewife had recalled, under hypnosis, only things told her
about Irish life of past years by a certain acquaintance whose name was, actually,
Bridey Murphy. The implication was that there had been black fraud. There were
rebuttals, and then silence. No authority existed to render a decision one way
or the other.
But
the interest in hypnosis and possible regression which had been aroused became
general. Many amateur and professional hypnotists tried their hands at it, and
some subjects came up with variations on the standard pattern of reaction. In
Boulder, Colorado, Robert W. Huffman, amateur hypnotist, and his collaborating
subject, Irene Specht, were responsible for the widest variation. Adding
explanations to trance statements recorded on tapes, they also produced a book.
It was titled, "Many Wonderful Things", and it told how Mrs. Specht,
under hypnosis, was regressed to a time between incarnations when her spirit
was in a "Place of rest". In the suggestions used to regress her to
this point, the word "love" was much used as a part of the trance
producing formula. Whether or not this caused the low self of Mrs. Specht to
fasten upon the theme of "love" or not is open to question. In any
event, while in hypnotic trance she described a condition in which her spirit
was resting between lives and was able to see the greater verities behind
living. The spirit called herself the "I am I" during trances, and
preached a doctrine of love with which she sought to solve many problems which
were laid before her. She took up passages from the Bible and assigned new
meanings to them--and once more there developed controversy and antagonism. But
for some reason or other the newspapers gave this experiment scant notice.
What
we do not understand, we fight and fear. This is true the world around and it
has been that way in all ages. Not understanding the nature of suggestion or
what makes it work, the public has come to distrust it. Some religious
organizations have condemned the use of hypnosis, and the Theosophists have
been issuing warnings against its use for many years, although the founders
advocated the use of mesmerism for healing purposes and proudly told of how
their Colonel Olcott had healed fifty cases of paralysis in Ceylon by the use
of that beneficial power. Even the astute founder, Madame Helena Blavatsky,
failed to recognize the fact that mesmerism and hypnosis differ only in the
matter of how much or how little suggestion is mixed with how much or how
little vital force and "will" force.
Later
Theosophists have usually preferred to take no chances. Accepting the authority
of the dictionaries rather than that of the founders, they have chosen to
consider mesmerism and hypnotism one and the same thing.
The
main argument against hypnosis was, and continues to be, that if one is once
"dominated" by the will of another, the domination continues to a
large degree, and, worst of all, the rapport which is established between
operator and subject is a bond which cannot be broken. It ties, it is
explained, the dominated one to the operator for life, and continues to tie him
for, perhaps, all following incarnations.
The
ability to control a subject for evil purposes, over miles of distance and
years of time, is exaggerated and viewed with great alarm. The horrible example
of a black school of Yoga practitioners, who misuse hypnotic power is often pointed
out.
Little
evidence of this master-slave relationship between operator and subject has
ever been produced, but the lack of understanding of what really happens in the
use of suggestion has fertilized the ground of fear.
With
the increase in the numbers of amateur hypnotists in recent years, cries of
alarm and indignation began to arise on every side. The consensus of opinion
seemed to be, "They shouldn't be allowed to tamper with the human
mind!" In response, the state legislatures set to work to make laws
forbidding the use of hypnotism-mesmerism to all who are not trained to
stringently high standards in the dental or healing professions.
Fortunately,
no laws are being passed to encroach on personal liberty and to prevent the use
of suggestion by oneself on oneself.
Self-suggestion
is safe to use even if all the horrendous dangers of hypnotism, pointed out by
such Theosophical writers as William Q. Judge and Dr. G. de Purucker, had been
proven to be valid even to a small degree.
Dr.
de Purucker, as quoted in a recent book of gathered Theosophical writings
titled, "Hypnotism-Mesmerism and Reincarnation", (see page 76) says,
"Autosuggestion, which means suggestion practiced upon yourself, is always
right, and we should practice it continually, if it means merely suggesting to
oneself night and day and all the time pictures of spiritual and moral and
intellectual strength, self-control, and improvement--things of beauty, of
glory, of holiness, of purity, of charity, of kindness; in short, all the great
and noble virtues. Autosuggestion in this sense is right because it is simply
teaching ourselves. . . ." (It will be noted that nothing is said here of
the use of autosuggestion to help heal ourselves. Some of the writers represented
in this book lean to the belief that healing may prevent suffering and so the
paying off of bad karma, but if this archaic belief were to be followed to the
logical extreme, all forward looking Theosophists would at once set about
torturing themselves.)
To
sum up, we may conclude that suggestion made by a moral operator and containing
only beneficial and good ideas, cannot be harmful. If the rapport between
operator and subject should by chance remain unbroken for many incarnations,
then, by the same argument it would have to be admitted that each of us builds
thousands of strands of shadowy substance connecting us with others in a
definite form of rapport. If this is so, it is unavoidable, and we will not go
too far wrong in adding one more strand to a good hypno-therapist.
In
self-suggestion, there can be no danger of domination by anyone other than
oneself.
SELF-SUGGESTION
AND THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM
LONG
VISHNU
PURAN-BOOK I - CHAPTER 11-22
VISHNU
PURANA. - BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
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