[Hypnosis In Hindi Pdf Free Download
Luther Lazaro
Hypnosis is a human condition involving focused attention (the selective attention/selective inattention hypothesis, SASI),[2] reduced peripheral awareness, and an enhanced capacity to respond to suggestion.[3]
There are competing theories explaining hypnosis and related phenomena. Altered state theories see hypnosis as an altered state of mind or trance, marked by a level of awareness different from the ordinary state of consciousness.[4][5] In contrast, non-state theories see hypnosis as, variously, a type of placebo effect,[6][7] a redefinition of an interaction with a therapist[8] or a form of imaginative role enactment.[9][10][11]
During hypnosis, a person is said to have heightened focus and concentration[12][13] and an increased response to suggestions.[14]Hypnosis usually begins with a hypnotic induction involving a series of preliminary instructions and suggestions. The use of hypnosis for therapeutic purposes is referred to as "hypnotherapy[15]", while its use as a form of entertainment for an audience is known as "stage hypnosis", a form of mentalism.
Hypnosis-based therapies for the management of irritable bowel syndrome and menopause are supported by evidence.[16][17][18][19] Use of hypnosis for treatment of other problems has produced mixed results, such as with smoking cessation.[20][21][22] The use of hypnosis as a form of therapy to retrieve and integrate early trauma is controversial within the scientific mainstream. Research indicates that hypnotising an individual may aid the formation of false memories,[23][24] and that hypnosis "does not help people recall events more accurately".[25] Medical hypnosis is often considered pseudoscience or quackery.[26]
People have been entering into hypnotic-type trances for thousands of years. In many cultures and religions, it was regarded as a form of meditation. The earliest record of a description of a hypnotic state can be found in the writings of Avicenna, a Persian physician who wrote about "trance" in 1027.[2] Modern-day hypnosis started in the late 18th century and was made popular by Franz Mesmer, a German physician who became known as the father of "modern hypnotism". Hypnosis was known at the time as "Mesmerism" being named after Mesmer.
Mesmer held the opinion that hypnosis was a sort of mystical force that flows from the hypnotist to the person being hypnotised, but his theory was dismissed by critics who asserted that there is no magical element to hypnotism.
Abb Faria, a Luso-Goan Catholic monk, was one of the pioneers of the scientific study of hypnotism, following on from the work of Franz Mesmer. Unlike Mesmer, who claimed that hypnosis was mediated by "animal magnetism", Faria believed that it worked purely by the power of suggestion.[29][30]
Before long, hypnotism started finding its way into the world of modern medicine. The use of hypnotism in the medical field was made popular by surgeons and physicians like Elliotson and James Esdaile and researchers like James Braid who helped to reveal the biological and physical benefits of hypnotism.[31][self-published source] According to his writings, Braid began to hear reports concerning various Oriental meditative practices soon after the release of his first publication on hypnotism, Neurypnology (1843). He first discussed some of these oriental practices in a series of articles entitled Magic, Mesmerism, Hypnotism, etc., Historically & Physiologically Considered. He drew analogies between his own practice of hypnotism and various forms of Hindu yoga meditation and other ancient spiritual practices, especially those involving voluntary burial and apparent human hibernation. Braid's interest in these practices stems from his studies of the Dabistān-i Mazāhib, the "School of Religions", an ancient Persian text describing a wide variety of Oriental religious rituals, beliefs, and practices.
Last May [1843], a gentleman residing in Edinburgh, personally unknown to me, who had long resided in India, favored me with a letter expressing his approbation of the views which I had published on the nature and causes of hypnotic and mesmeric phenomena. In corroboration of my views, he referred to what he had previously witnessed in oriental regions, and recommended me to look into the Dabistan, a book lately published, for additional proof to the same effect. On much recommendation I immediately sent for a copy of the Dabistan, in which I found many statements corroborative of the fact, that the eastern saints are all self-hypnotisers, adopting means essentially the same as those which I had recommended for similar purposes.[32]
Although he rejected the transcendental/metaphysical interpretation given to these phenomena outright, Braid accepted that these accounts of Oriental practices supported his view that the effects of hypnotism could be produced in solitude, without the presence of any other person (as he had already proved to his own satisfaction with the experiments he had conducted in November 1841), and he saw correlations between many of the "metaphysical" Oriental practices and his own "rational" neuro-hypnotism, and totally rejected all of the fluid theories and magnetic practices of the mesmerists. As he later wrote:
In as much as patients can throw themselves into the nervous sleep, and manifest all the usual phenomena of Mesmerism, through their own unaided efforts, as I have so repeatedly proved by causing them to maintain a steady fixed gaze at any point, concentrating their whole mental energies on the idea of the object looked at; or that the same may arise by the patient looking at the point of his own finger, or as the Magi of Persia and Yogi of India have practised for the last 2,400 years, for religious purposes, throwing themselves into their ecstatic trances by each maintaining a steady fixed gaze at the tip of his own nose; it is obvious that there is no need for an exoteric influence to produce the phenomena of Mesmerism. ... The great object in all these processes is to induce a habit of abstraction or concentration of attention, in which the subject is entirely absorbed with one idea, or train of ideas, whilst he is unconscious of, or indifferently conscious to, every other object, purpose, or action.[33]
The Commissioners investigated the practices of d'Eslon, and, although they accepted, without question, that Mesmer's "cures" were, indeed, "cures", they did not investigate whether (or not) Mesmer was the agent of those "cures". Significantly, in their investigations of d'Eslon's procedures, they conducted an expansive series of randomized controlled trials, the experimental protocols of which were designed by Lavoisier, including the application of both "sham" and "genuine" procedures and, significantly, the first use of "blindfolding" of both the investigators and their subjects.
Following the French committee's findings, Dugald Stewart, an influential academic philosopher of the "Scottish School of Common Sense", encouraged physicians in his Elements of the Philosophy of the Human Mind (1818)[37] to salvage elements of Mesmerism by replacing the supernatural theory of "animal magnetism" with a new interpretation based upon "common sense" laws of physiology and psychology. Braid quotes the following passage from Stewart:[38]
It appears to me, that the general conclusions established by Mesmer's practice, with respect to the physical effects of the principle of imagination (more particularly in cases where they co-operated together), are incomparably more curious than if he had actually demonstrated the existence of his boasted science [of "animal magnetism"]: nor can I see any good reason why a physician, who admits the efficacy of the moral [i.e., psychological] agents employed by Mesmer, should, in the exercise of his profession, scruple to copy whatever processes are necessary for subjecting them to his command, any more than that he should hesitate about employing a new physical agent, such as electricity or galvanism.[37]
In Braid's day, the Scottish School of Common Sense provided the dominant theories of academic psychology, and Braid refers to other philosophers within this tradition throughout his writings. Braid therefore revised the theory and practice of mesmerism and developed his own method of hypnotism as a more rational and common sense alternative.
It may here be requisite for me to explain, that by the term Hypnotism, or Nervous Sleep, which frequently occurs in the following pages, I mean a peculiar condition of the nervous system, into which it may be thrown by artificial contrivance, and which differs, in several respects, from common sleep or the waking condition. I do not allege that this condition is induced through the transmission of a magnetic or occult influence from my body into that of my patients; nor do I profess, by my processes, to produce the higher [i.e., supernatural] phenomena of the Mesmerists. My pretensions are of a much more humble character, and are all consistent with generally admitted principles in physiological and psychological science. Hypnotism might therefore not inaptly be designated, Rational Mesmerism, in contra-distinction to the Transcendental Mesmerism of the Mesmerists.[39]
Braid worked very closely with his friend and ally the eminent physiologist Professor William Benjamin Carpenter, an early neuro-psychologist who introduced the "ideo-motor reflex" theory of suggestion. Carpenter had observed instances of expectation and imagination apparently influencing involuntary muscle movement. A classic example of the ideo-motor principle in action is the so-called "Chevreul pendulum" (named after Michel Eugne Chevreul). Chevreul claimed that divinatory pendulae were made to swing by unconscious muscle movements brought about by focused concentration alone.
Braid soon assimilated Carpenter's observations into his own theory, realising that the effect of focusing attention was to enhance the ideo-motor reflex response. Braid extended Carpenter's theory to encompass the influence of the mind upon the body more generally, beyond the muscular system, and therefore referred to the "ideo-dynamic" response and coined the term "psycho-physiology" to refer to the study of general mind/body interaction.
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