Self- Suggestion- Chapter
6
Once
one has come to understand the theory behind concentration and meditation (as
we are using the two terms) and has experimented to see how best to create
mental thought form images to be used as suggestions, the theory behind the
charging of the idea structures with vital force and "will" power
needs to be taken up in more detail.
The
history of Mesmer's "animal magnetism" is one that has run anything
but smoothly. Because it was not "electricity", as this force was
coming to be known, and because Braid had taught that tiring the eyes brought
on a receptive state much like normal sleep, in which suggestions were accepted
by the subject, there was a general discarding of mesmerism and of all tentative
belief that vital force might be involved in hypnosis. However, one school of
thought was developing in which it was taught that the hypnotist must
"dominate" his subject with his "will".
The
"domination" theory rapidly came into favor even though no one could
say what "will" might be. It seemed to the onlooker that the
hypnotist was imposing his "will" on his subject in order to make him
do the outlandish things which amused audiences in the theaters. A cult grew up
quite aside from the field of Braidian suggestion, and the new leaders wrote
books and sold courses telling of the wonders of the human "will" and
how to use it.
The
"will" was not spoken of as vital force or power because even weak
invalids had been seen to be able to exert a "will" power sufficient
to lay all relatives and doctors by the heels. The flavor of the legendary
"evil eye", or the fire-flashing eye of the born commander of men
permeated the writings. To use the "will" power was to pull oneself
up by the boot straps in some magical fashion which could not be explained, but
which was proclaimed possible. One could do it if one just would, but "do
or die" was the motto for a surprisingly long time after those testing the
validity of the system found it lacking.
In
a book written in 1894, titled "The Will Power", its author, J.
Milner Fothergill, M.D., wrote on his opening page, "What the will is, is
a matter upon which metaphysicians have not yet been able to make up their
minds, after all the attention bestowed on the subject; and when they have come
to some conclusion, either of agreement or fixity of disagreement, the results
will have no practical value. . . .Will is one of the 'little men who stand
behind us', mind, soul, spirit, will, intangible something, revealed to
us,--how? . . . Yet we never hesitate to use these words, nor is there any
difficulty about their being comprehended by others . . . a man may have
moderate abilities, and yet attain great success because he possesses a firm
will. . . . It is the will which enables a man to carry out what the intellect
devises."
Dr.
Fothergill filled many pages with accounts of men, good and bad, famous and
infamous, who had made their places in history through the use of will power.
He concluded his book with a summing up, "The will may not endow a man
with talents or capacities: but it does one very important thing, it enables
him to make the best, the very most of his powers If this little book enables
one single reader to plant his feet firmer in the ground in fighting the battle
of life, it will not have been written in vain."
Even
without the knowledge of what composes the will power of which he wrote, Dr.
Fothergill hit one nail squarely on the head when he disclosed the dismal truth
that most people refuse to act even after having the wonderful benefits of the
use of the will power explained to them. He was very right. It is not enough to
show that something is good. One has to make people want it badly .enough to
rouse themselves and start going after it. The desire must be equally strong in
the low self, and this is where self-suggestion comes in, as we shall
eventually see.
Psychologists
have long argued as to the nature of desire and of the inner drive which causes
the individual to strive to get the thing desired. One may desire something
greatly, but make no effort to get it.
The
dictionaries define "will" as wish or desire, but stumble over the
difference and say that an "act of consciousness" is added in some
way to the wish or desire to make it become a "will" to fulfill the
wish.
In
the year 2,000 A.D. we may possibly read this definition: "Will: to want
something and then to go after it."
In
his very excellent, "New Dictionary of Psychology", the learned
Philip Lawrence Harriman exposes the lack of real information in the careful
definition, "Will: a controversial term of ambiguous connotation. In
rational psychology, will is a central concept; in radical behaviourism, it is
a label for the triumph of the strongest stimulus; in philosophical psychology,
it is a mental faculty. Many contemporary psychologists consider the matter to
lie outside the province of psychology, though there is a strong implication of
determinism in modern psychology."
"Determinism"
is the Freudian theory that physical or mental conditions force us to do things
and that we have no freedom of choice--so, no "will". In their
"Freud, Dictionary of Psychoanalysis", edited by Dr. Nandor Fodor and
Frank Gaynor, one may search in vain for any definition of "will" or
mention of the theory of "determinism".
In
their "Hypnotism Handbook", Cooke and Van Vogt come near to the Huna
idea of the vital force charge laid on a suggestion thought form. They say that
each word spoken by the hypnotist in the administration of suggestion has
"energy" and that upon this "energy" and upon the correct
understanding of the meaning of the word hinges the getting or not getting of
results. That states the principle, even if no reason is given as to why there
is energy in the words, or how it gets there.
Searching
through Powis Hoult's "A Dictionary of Some Theosophical Terms," one
finds no definition of "will", but is helpfully referred to the
material under the heading of "Yoga". Under that heading the several
main schools of Yoga are listed, but the only word which might be used to
indicate the "will" is the Sanskrit, "yama", which is given
the meaning of a "restraining" action. This is typical of the very
brief and indirect meanings of the words used in early Yoga writings. One must
see that all acts of "will" which restrain the low self from doing
the wrong things (which is the basic or beginning step in Yoga), must be
balanced by compensating acts to cause the low self to begin doing the right
things. There are always two sides to every question, and there are usually two
balanced meanings, or positive and negative meanings behind most simple
statements of Yoga principles.
Owing
to the lack of a suitable understanding of the nature of the "will"
in psychological circles, we are forced to turn back to the system of
psychology discovered centuries ago by the ancestors of the people we now know
as the Polynesians. Only in their Huna lore can one find the understanding that
is needed to throw light on the problem.
The
kahunas, or native priests of pre-Polynesian times, very evidently invented a
special vocabulary to use to describe the elements which they found to make up
a man. There were, in the ten elements which they recognized and named, three
which were part of the life force or "will"--the three
"manas".
The
reason there were three words used, was that man is composed of three selves,
and that each self has a "will" of its very own, just as each has its
own form of thinking ability, and its own type of shadowy body.
If
we accept the Huna discovery as correct, we can then go on to ask how the three
"wills" of the three selves differ, how they may be made to give a
single drive in one selected direction, and how "will" and desire
differ.
Let
us first consider the "will" of the low self. This self is an animal self-living
in an animal body. It may desire something but make no effort to get it. Or it
may decide to do or not to do something, apparently without the emotion of
desire being aroused, and make a great effort to have its own way. A balky mule
is the prize example of the "will" of an animal at work. The mule
decides not to move. No desire for food can coax it forward. Beating cannot
move it. To all intents and purposes it wants nothing, unless we might say that
it wants to refuse to move. Its stubborn resistance is vast and amazing. On the
other hand, a mule may wish to get into a green field, and may go to surprising
lengths to break through a fence and accomplish its purpose.
The
low or animal self has the lesser or deductive power of reason. It reasons from
what it remembers, then arrives at a conclusion, and from this its desire and
"will" are stirred into action. Everything depends on the memories of
former experiences. These are thought form ideas and the reaction to them
depends on how heavily charged they were with vital force when the original
events took place that gave rise to the memories used in later reasoning. To
this must be added the instinctive needs which cause desires and
"will" drives to satisfy them.
The
strength of a desire or of a "will" drive depends upon the degree to
which an original event or experience has left its imprint. Great emotions
cause strong and "will" filled memories. These, when recalled, will
cause the same emotions and drives to awaken, even if not quite as strong as in
the original experience. That is the key to everything in suggestion--the more
a set of ideas is charged with vital force as it is formed, the more of a
reaction it will cause when recalled as a memory.
Next
consider the Huna information about the middle self and its "will".
This self, as has been said, lives as a guest in the physical body which is
owned and controlled by the low self. It has no power to remember and must
depend on the low self to care for all memories and give them back when wanted.
It can produce no emotions for itself. Its two talents are, first, that of
using the superior or inductive form of reason, and, secondly, it can take the
vital force from the body (where it is manufactured by the low self) and use it
to make its own grade of "will" force.
The
"will" force of the middle self has what might be likened to a higher
potential, in speaking of electricity. Because of this, it can overcome any
lower potential of the "will" such as that of the low self.
On
the other hand, the low self has the ability to avoid control by the more
potent "will" of the middle self. This is largely because the middle
self must charge ideas with its powerful "will" force and try to get
the low self to take them as something to be put into the memory storage, and
also spur it to react to them on contact by the shock of the heavy charge. The
low self may be said to balk and refuse to react to highly charged ideas if
they cover something which it fears or disagrees with--something which runs
counter to its own preferred sets of similar ideas.
The
two selves, living in the same body and being so closely interdependent for
mutual assistance, share the same emotions as well as memories, and the middle
self is often swept away by the strength of the emotions of fear or anger or
love generated by the low self. It is, therefore, much easier and better for
the two selves to work in harmony, and as the middle self is more evolved and
more intelligent, it must take the lead in harmonizing the relationship. It
must be the wise and kindly guide. It is the older brother who is, or should
be, its "brother's keeper".
The
High Self, who also draws on the low for its supply of life or vital force, has
also its own superior way of thinking as well as its own desires and potential
of "will". The "will" of the low self is mesmeric and may
be thought of as a great club. That of the middle self may be likened to the
bullet shot from a gun, and that of the High Self to a lightning bolt.
The
language used by the discoverers of Huna is the only one known today which
contains words to name all the different elements in the system. The language,
quite evidently, was constructed for the purpose of containing these words and
hiding their true meanings under an overload of one or more common meanings.
Some complicated Huna ideas were hidden by symbol words. For instance, the word
"water" was the symbol for the vital force and for its use in any
potential of strength as the "will" by the three individual selves.
To
understand what the kahunas discovered concerning the several elements used in
mesmeric suggestion or self-suggestion, is not difficult. One has but to
consult the secondary and symbolic meanings in the words they used. (The
Hawaiian dialect of the Polynesian tongue is replete with such meanings.)
We
may see how the kahunas looked upon suggestion by observing the fact that their
main words for it are "kumu manao", meaning "exchange
thoughts", and showing that there was the belief that the operator caused
the low self of the subject to accept a suggested idea to replace one which was
to be taken in trade or removed. In self-suggestion the trade is between the
low and middle selves, and the low self must be made to desire what is offered
before it will be willing to give up what it has already in exchange.
They
called the things exchanged, "seeds", and these stood for the highly
vitalized sets of ideas used to be implanted by the middle self into the low
self as suggestions. The "seed" was also "the likeness of a
thing", or, in other words, a mold or shadowy body duplication of some
original thing. It was not, for example, the actual condition in which more
friends were being made, but it was a wonderful little picture of the
condition, and, as such, it commanded and also guided the low self when used as
a suggestion. It helped create the condition of which it is the tiny, invisible
likeness.
The
relaxation needed to quiet the body and mind of the low self so that it will
accept suggestion "likenesses", was also given a name. It was the
same word used for seed, "ano", but a different one of its several
alternate meanings was employed. This is the meaning of "a sacred place of
stillness". This is again a symbol. It symbolizes the relaxed and quiet
condition in which the low self is made receptive. It is the receptiveness of
one kneeling expectantly before a shrine, waiting confidently for a requested
blessing to be bestowed. No more beautiful and significant symbol than this
could have been selected to describe the ideal state into which the low self
must be induced to fall. It is a state of trust and faith as well as of expectancy.
It is a quiet emotional state of great value when suggestion is to be given.
To
make a set of ideas, charge it with the "will" force of the middle
self, and then cause the low self to accept it as a suggestion, was a
three-part act which was called "manao" or "nanao". The
common meanings of these words, together with their secondary meanings and
symbol values, tell us what the kahunas considered necessary when giving
suggestion. The words also provide some sidelight information on the nature of
the low self.
To
make a rather mixed set of meanings more easily grasped, the process can be
given in stages. First, one must be able to hold the low self, and it is
described in this pair of words and their root meanings as "slippery"
and hard to find or to hold, once found. It is a self which may easily lead one
astray or cause one to turn aside instead of driving straight ahead to grip and
control it with suggestion. It is described as a self living in a dark hole
where it cannot be seen and where the hand is thrust in to try to find it. Once
found, the suggestion must be forced upon it, as food is forced on one refusing
to eat.
Secondly,
the words indicate that one MUST THINK HARD, which symbolizes the intense
concentration on the ideas while they are being charged with the
"will" force and made ready for use as suggestions. The root of the
word (mana) names the basic vital force so necessary to the making of thought
structures and "will" charges.
The
ancient kahunas usually invented two or three words with the same general sets
of meanings lest one might get lost or its meanings changed with the passage of
time. In keeping with this precautionary custom, they invented a second word,
"hahao", for suggestion. Its meaning, as given in the dictionaries,
is literal and direct. It means, "to suggest something to the mind of
another". But in the roots of the word the kahunas took care to tell how
such suggesting was to be done. The roots give the meaning of "to breathe
hard", which is the symbol of accumulating extra vital force to use in
making the suggestion ideas and charging them. This is a companion activity to
go with the "hard thinking".
The
root "hao" means "to place a little thing into a larger
thing", and this tells us that the tiny thought structures of the
suggestion, once made ready, are to be given to the low self to place with its
other remembered ideas in the large place where all memories are stored.
The
word for "faith" or "to believe" is very important in any
discussion of suggestion, and for this meaning we must go back again to the
word "manao". Not only does it mean "to think", but it
means "to believe."
To
sum up, the kahunas instructed those wishing to use suggestion:
TO
THINK HARD
TO BREATHE HARD, and
TO BELIEVE COMPLETELY.
Mention
has been made of the accumulation of extra vital force by hard breathing. This
needs a fuller explanation.
For
our purposes we may simply say that to accumulate extra vital force to pour
into the suggestion idea structure and to use to make the force of
"will" to add also, we need to:
(1)
Take over the breathing job from the low self and begin breathing more heavily.
This will hold the attention of the low self and, if we expect the vital force
to be built up rapidly above the normal supply, the low self will use up a
little more of the food elements in the body and give us the extra charge. All
extra vital force is stored in the shadowy body of the low self and is right at
hand as we think and create mental images and charge them heavily.
(2)
Keep on breathing more deeply and controlling the breath as the middle self.
There are several reasons why this impresses and holds the attention of the low
self, but we need not go into 'them here. While performing this part of the
work--the breathing, or "ha", one also begins to "think
hard". To think hard is to exert the "will" of the middle self
to make the low self stand by attentively and allow us to concentrate the whole
attention on the task of making the mental images, or, if they were made in
earlier sittings, to recall and review them carefully, attentively and strongly
in every detail, trying to charge them while so doing. The "hard
thinking" or concentration needs to be "pulsed", that is, let the
idea go for an instant, then take it up again. It is a process similar to
winking the eyes when gazing with fixed attention at some interesting object or
spectacle. The momentary wink allows the needed pause to restore the mana or
force used up in the gazing. The concentration on the suggestion ideas will
build the vital force into them and make the charge larger and stronger. The
force of the "will" is added at the same time by holding and
reaffirming the determination that the idea embodied in the suggestion shall
become a fact in living--an actual and lasting condition, this being greatly
desired and the determination to bring it about unwaveringly backed by faith,
and with no slightest doubt of the outcome. Such an idea, charged and held with
the desire for it built to a high point, then overlaid with the fullest
determination to bring it to realization, has in it the ingredient of the
middle self "will". This ingredient will remain in and with the
suggestion as long as the middle self keeps the desire and determination
running strong. The low self will be moved to do what it alone can do to help
along with the plan, and in many things it will do almost all of the actual
work, once it is given suggestion in this way often enough to keep the charge
replenished and gradually increased from day to day.
These
things are very simple, but because they are very new to most of us when we
first become acquainted with them, they may appear very complicated and even
difficult. This newness passes after a few readings of explanations and after
testing out a few of the steps, then trying in a small way on something which
is rather easy to put through, such as changing the attitude toward others so
that more and more friends will be made, or brightening up or raising the
average mood level.
To
make a beginning, the use of the self-suggestion method starts with the middle
self, which is you, and with the exertion of a little of your "will".
You will have to find some way to make yourself desire to have the benefit of
the method which is being laid before you. If you can find just a little
desire, this can be changed to a little "will", and that will be a
decision to give it a try. Once you have passed that first hurdle, the going
becomes easier and enthusiasm builds. Soon you will be involved in the most
delightful and rewarding part of the process, the part in which you will have
the fascinating and wonderful experience of being able to contact your own High
Self and invite it to aid and direct you in all things.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी
औरत का सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण
की बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
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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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
जीवन संग्राम -1, मिर्जापुर का परिचय
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