After much research into what constitutes the hypnotic state, and
why it happens, no single factor can explain all of the phenomenon
one may encounter. Actually, "many psychological and physical
factors, acting reciprocally through the image-producing faculties of
the mind induce the perceptual response called hypnosis. Hypnosis is
not a sharply delineated state, but rather a mental process along the
broad, fluctuating continuum of what is loosely referred to as
awareness, depending upon the degree of
perceptivity."(1)
The capacity to enter into hypnosis is as natural a phenomenon as
sleep, but it is distinctly different from sleep. Hypnosis has been
described as "a state of consciousness involving an extension of
concentration combined with a susceptibility to suggestion occurring
during physiological relaxation."(2)
Another definition I find useful is: "Hypnosis is a process which
produces relaxation, distraction of the conscious mind, heightened
suggestibility and increased awareness, allowing access to the
subconscious mind, through the imagination. It also produces the
ability to experience thoughts and images as real."(3)
My own approach to hypnosis, pastoral hypnotherapy, and treatment
comes out of my training and experience in using the therapeutic
insights and writings of Milton H. Erickson, M.D. (1901-1980). From
that perspective, hypnosis can be seen as an altered psychological
state "generally characterized by certain physiological attributes
(e.g., relaxed muscle tone, reduced blood pressure, slowed breath
rate), by an enhanced receptivity to suggestion, and by an increased
access to unconscious feelings, ideas, and memories (Erickson,
1989)."(4) Michael D. Yapko, Director
of the Milton H. Erickson Institute of San Diego, defines clinical
hypnosis as "a process of influential
communication,"(5) and as "a skill of
using words and gestures in particular ways to achieve specific
outcomes."(6)
It is important to remember that hypnosis does not have to involve
the stereotypic rituals of swinging pendulums, watches or crystal
balls, or that it is a fixed internal state. It is useful to see
clinical hypnosis as "an interchange or form of communication between
two (or more) people that results in the accessing and subsequent
utilization of latent or underdeveloped resources. These resources
may consist of past experiences, affects, or forgotten skills, and
their renewed experience or application can result in changes in
one's memory, perception, sensation, and/or emotion so that new
behaviors and attitudes manifest (Zeig,
1987)."(7) However, I would not limit
my definition of hypnotic trance to the necessity that it take place
between two (or more) people. "Clinical" hypnosis and "pastoral"
hypnotherapy, on the other hand, do imply a clinical or pastoral
setting, with the focus more on the process of communication and
therapeutic outcome, rather than on the hypnotic state involved.
Clearly, hypnosis is an altered state of consciousness, i.e., it
is different from normal waking consciousness. However, it is
believed that all people go in and out of hypnotic trance on a
regular basis. In a book on "Healing Approaches in Quantum
Psychology," Stephen Wolinsky, Ph.D., states:
"Trances are often a necessary means of surviving and negotiating
the physical universe. They are like tunnels you walk through in
order to maneuver and focus in the world. Some trances are functional
and pleasing; others are dysfunctional and pathological. Some trances
will be in alignment with your goals, while others will impede
you."(8)
Many people have experienced a type of hypnotic trance state while
driving a car and become unconscious of the fact that they are still
driving. As they come out of the trance they suddenly realize they do
not remember what has happened for the past several minutes. It is as
though an unconscious part of the mind was able to drive the car,
avoid danger, speed up and slow down as necessary, while the
conscious mind went off on a brief vacation thinking about something
else. A trance may be experienced in the movies or while watching TV
when people become so involved that they actually cry about a picture
that has been projected onto a screen. At one level of their minds
they know the picture is fiction. On another level, their minds move
voluntarily into a trance in which there is a suspension of reality
testing and an acceptance of what is happening on the screen as real.
Likewise, when people experience hypnosis or hypnotic trance, they
often simply allow their bodies to relax and their minds to focus
attention on the words they hear, and the various images they may
represent in their minds. As Erickson observed, this is not hypersuggestible mind
control but a very natural process that allows clients
to more easily reach goals or objectives they have chosen for
themselves. As one moves into the hypnotic state, he or she may
receive information that the mind processes through the CNS and
relates to the neurophysiologic complex of controls built into the
human system for self-regulation of homeostatic or adaptive
mechanisms. Thus there is greater receptivity of sensory inputs with
a minimal degree of interference. This enhances the mental processes
so that, with proper motivation, the client moves naturally and
easily into a comfortable hypnotic trance state.
It is also helpful to think of hypnotic trance as "an experience
that allows for the creation of a new phenomenal world for the
client. New behaviors and attitudes are able to evolve and manifest
because old, limiting, rigid, or maladaptive ones are modified,
dissipated, or shifted to more innocuous areas of emotional or social
functioning."(9) This is normally a
safe process in the hands of a trained hypnotherapist. However, as
with all therapeutic interventions, there are contraindications for
certain types of processes, which are discussed more fully in Chapter
Two of the soon to be published text PASTORAL HYPNOTHERAPY.
In summary, hypnotic trance, when utilized by trained and
competent practitioners, can be a natural, comfortable and helpful
process of communication, during which clients and/or parishioners
may experience increased attention to suggestions, profound
concentration, heightened recall of memories and access to
state-dependent memories, greater image-producing abilities, and
increased ability to form new habit patterns. All of these positive
benefits can be used to greatly enhance spiritual practices, deepen
meditation and prayer, control stress, assist in physical, spiritual
and emotional healing, and, in general, assist individuals to find
greater wholeness and happiness in life. When these processes are used by a
trained pastoral counselor, that is pastoral
hypnotherapy.
For information about Hypnotherapy Training Programs
conducted by Dr. Kinser go to: Hypnotherapy Training
Endnotes:
1. Milton H. Erickson, The Collected Papers of Milton H.
Erickson on Hypnotism, Volume I, The Nature of Hypnosis and
Suggestion (New York: Irvington Publishers, Inc., 1980), p. 32.
2. David Fox, "Mind/Body, Brain/Soul: Halakhic Explorations of
Hypnotic Trance Phenomena," Journal of Psychology and Judaism,
Vol. 16, No. 2 (Summer 1992), p. 97.
3. A.M. Krasner, The Wizard Within (Santa Ana: American
Board of Hypnotherapy Press, 1991), p. 2.
4. John H. Edgette, Psy.D., and Janet Sasson Edgette, Psy. D.,
The Handbook of Hypnotic Phenomena in Psychotherapy (New York:
Brunner/Mazel, Inc., 1995), pp. 3-4.
5. Michael D.Yapko, Ph.D., Essentials of Hypnosis (New
York: Brunder/Mazel, 1995), p. 9.
6. Ibid., p. 3.
7. Edgette and Edgette, p. 4, quoting J.K. Zeig "Therapeutic
patterns of Ericksonian influence on communication" in J. K. Zeig
(Ed) The Evolution of Psychotherapy (New York: Brunner/Mazel,
Inc, 1987) pp. 392-412).
8. Stephen Wolinsky, Trances People Live (Falls Village,
CT: The Bramble Company, 1991), p. 19.
9. Edgette and Edgette, p. 4.
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