Hypnosis may be combined with other practices
- With NADA protocol (https://www.nadaindia.info/#)
- With physiotherapy, for gaining both balance in the mind and in the body (https://sante.auroville.org.in/conventional-medicine/)
Hypnosis, NLP and Spiritual Hypnosis
Hypnosis & NLP are powerful therapeutic tools that offers possibilities to change. It is part of the short-term therapies as its goal is not to find the source of a problem but to provide the tools to transform it. Often, a few individual sessions are enough.
A session has a multitude of benefits:
- Dissociation subject / object, which introduce comfort and confidence and reduce psychologic suffering
- The setup of tools providing change
- A new way of sense of time
- A sensation of refreshment and mental cleansing
- Creation of an opening for new life possibilities and understanding
- Etc.
The practice
It happens that a person is in desire to change but feels somehow blocked or experiences certain behavioural disorders of which s/he ignores its origin.
These disorders are created by the differences in nature and strategy of the 2 parts that make up the individual: the conscious part and the subconscious part (I will not go further into details of the various conscious and subconscious layers of the human being).
The conscious part absorbs about 2000 bits of information per instant, giving information on its body and its environment. The conscious uses 5 tools + 1, which are the 5 senses and the mind, to understand its environment.
The conscious cannot focus its attention on 2 objects at the same time, as the cognitive part of choice is binary. When one focuses his attention on what s/he sees, s/he closes unconsciously the hearing sense. When focusing on a thought, s/he unconsciously stop seeing, hearing or sensing. One is putting oneself on “Autopilot” and the subconscious is taking over the guidance. The conscious is permanently updating the new information in a way that it not always aware of change. The conscious conceptualises, it transforms abstract things into mental ideas, it establishes boundaries in its environment and reduces its choice of action as of what it “thinks” or “knows” being capable of.
The main objective of the subconscious is the individual’s security. The subconscious has the mental age of a 6-year-old child and is always 1⁄2 a second ahead of the conscious mind. It has the capacity of absorbing information
Past the age of 40, without any personal self-development, one has established itself with 90% automated subconscious programs. One will always respond in the same manner to a same trigger.
About Spiritual Hypnosis
Spiritual Hypnosis addresses mental issues from a spiritual point of view and provides specific tools to reconcile subconscious and conscious minds from the perspective of the neutral Purusha and the Psychic Being. From that perspective, a mental issue or behavioral disorder, as tackled above, of which one may ignore its origin, might be highlighted by relevant esoteric knowledge provided by Sri Aurobindo and Mother’s teachings. Using Spiritual Hypnosis, the Soul or the Psychic Being becomes capable of taking profit from both sides of the human organism, conscious and subconscious. The practical existence starts to match the life-path initially planned. With Spiritual Hypnosis, every little detail of one’s life becomes significant and meaningful, revealing the underlying Divine organization that maintains everything in harmony. The simple joy to be alive irradiates from every particular act of the daily routine, while the individual becomes a living invitation for those around, to do the journey at their end.
The 4 pillars for an inner re-programming
Beforehand : Implementing the new “4 pillars practice” in an innovative manner will consist into a subtle blending of determinism and surrender
1. Observing
From the neutral position of the Purusha observer, noticing without judgment, understanding the functioning of your mind. Observing settles a natural step-back position, since it is impossible to observe and think simultaneously. Allowing yourself to stop and observe what is happening within you, implements gradually a subconscious invitation, which will afterward provoke the exercise effortless.
2. Identifying
Starting a process of inner assessment of our natural ways of thinking, and the origins and frequency and organization of the different kind of thoughts (or insights, or intuitions), while the eventual involvements of the heart and/or body, in terms of comfort or discomfort.
3. Discriminating
Find out with what is relevant to preserve or enhance from what needs to be transformed, according to the whole sadhana in general and the specific aims that may be fulfilled at that time of one’s journey. Be cautious to not replace one habit by another which is not relevant, and that will have to be transformed again later. After selecting, starting to implement a new behavior by fostering some thoughts and rejecting others
4. Practicing
After having identified patterns that may take more time than others, using a time-period related to specific programs and practice enough time to implement new habits and patterns, while using specific tools. Be patient, indulgent and perseverant. Introduce an acute blend of surrender and determination should be the key of the achievement. Customize one’practice by a constant and deeper knowledge of both the human nature in general and one’s specificities in particular.
BEING, BEhaving INnovatively and Generate
First is to reveal the “Purusha Witness” by an insight that will start the conscious path by establishing a
before and
Then, a regular practice could unfold with some following general features:
- How to behave in an innovative way in all acts and fields?
- How to enhance kindness without expecting any return, rather as an empowering invisible tool?
- How to be aware of the power of thoughts?
- How to notice the way thoughts relate to emotions and body?
- How to be curious and allow surprises to happen?
- How to understand to which extend bringing awareness to the moment stretches time and gives the possibility to welcome a wider range of information?
- How to be attentive to details that reveal the underlying “Divine Organization”?
- How mood creates reality?
- How to distinguish the different realities (mental or factual)?
- How to practice the 4 pillars of the Re-Programming?
Define how your day will unfold (to be customized) :
- When you wake up, take time to:
- Try to catch anything from your dreams, giving the possibility to recall
- Assess your mood,
eventually correct it (see techniques) and re-affirm your commitment of life as a mantra/prayer
- During the day, be aware of:
- While being spontaneous, distinguish your intuition from your reaction (see technique)
- Give each person you may be in contact with your full attention with neutrality and awareness
- Daily re-programing practice with the 4 pillars
- When going to sleep:
- Assess the quality of the day in neutrality
- Evening prayer for re-programing your subconscious mind
Reminder:
- The unfolding of the spiritual path (sadhana) will endlessly reveal new obstacles and/or
difficulties, while bringing back patterns that we could have thought we are rid of. Thus, one should understand that the raising of difficulties 1/ indicates your advance on your spiritual path 2/ brings the capacity to handle them.
The yoga of Self-Perfection
The intuitive mind as the natural bridge between ordinary mind and supramental
…/… in man any emergence of the supermind must be a gradual and at first an imperfect creation and to his customary mind the activity of an exceptional and supernormal will and knowledge.
In the first place it will not be for him a native power always enjoyed without interruption, but a secret potentiality which has to be discovered and one for which there are no organs in his present physical or mental system: he has either to evolve a new organ for it or else to adopt or transform existing ones and make them utilisable for the purpose …/…
…/… His task is much more complex and difficult because…/… he has been constituted with an inferior kind of knowledge, and this inferior, this mental power of knowledge forms by its persistent customary action an obstacle to a new formation greater than its own nature.
…/… In fact the change is only possible if there is first a spiritual development on our present level of consciousness and it can only be undertaken securely when the mind has become aware of the greater self within, enamoured of the Infinite and confident of the presence and guidance of the Divine and his Shakti.
The problem of this conversion resolves itself at first into a passage through a mediary status and by the help of the one power already at work in the human mind which we can recognize as something supramental in its nature or at least in its origin, the faculty of intuition, a power of which we can feel the presence and the workings and are impressed, when it acts, by its superior efficiency, light, direct inspiration and force, but cannot understand or analyse it as we understand or analyse the workings of our reason.
…/… The power of intuition acts in us at present for the most part in a covert manner secret and involved in or mostly veiled by the action of the reason and the normal intelligence; so far as it emerges into a clear separate action, it is still occasional, partial, fragmentary and of an intermittent character. It casts a sudden light, it makes a luminous suggestion or it throws out a solitary brilliant clue or scatters a small number of isolated or related intuitions, lustrous discriminations, inspirations or revelations, and it leaves the reason, will, mental sense or intelligence to do what each can or pleases with this seed of succor that has come to them
from the depths or the heights of our being.
The two necessary first lines of progress which must be followed
• The 1 st movement:
…/… the first is to extend the action of the intuition and make it more constant, more persistent and regular and all-embracing until it is so intimate and normal to our being that it can take up all the action now done by the ordinary mind and assume its place in the whole system.
…/… The higher mentality cannot be complete or secure so long as the inferior intelligence is able to deform it or even to bring in any of its own intermixture. And either then we must silence altogether the intellect and the intellectual will and the other inferior activities and leave room only for the intuitive action or we must lay hold on and transform the lower action by the constant pressure of the intuition. Or else there must be an alternation and combination of the two methods if that be the most natural way or at all possible.
…/… the necessity of a process of elimination or transformation of the inferior mentality remains always imperative,—or perhaps both at once, an elimination of all that is native tothe lower being, its disfiguring accidents, its depreciations of value, its distortions of substance and all else that the greater truth cannot harbour, and a transformation of the essential things our mind derives from the supermind and spirit but represents in the
manner of the mental ignorance.
• The 2 nd movement:
A second movement is one which comes naturally to those who commence the Yoga with the initiative that is proper to the way of Bhakti. It is natural to them to reject the intellect and its action and to listen for the voice, wait for the impulsion or the command, the adesa, obey only the idea and will and power of the Lord within them, the divine Self and Purusha in the heart of the creature, ısvarah sarvabhutanam hrddese. This is a movement which must tend more
and more to intuitivise the whole nature, for the ideas, the will, the impulsions, the feelings which come from the secret Purusha in the heart are of the direct intuitive character.
…/… The aim of our effort at perfection must be to make the spiritual and supramental action no longer a miracle, even if a frequent or constant miracle, or only a luminous intervention of a greater than our natural power, but normal to the being and the very nature
and law of all its process.
Becoming physically conscious of the Intuitive Mind
…/… It is then possible to adopt a different and a more direct method, not to refer all our thought and action to the Lord secret in the heart-lotus but to the veiled truth of the Divinity above the mind and to receive all by a sort of descent from above, a descent of which we become not only spiritually but physically conscious.
The siddhi or full accomplishment of this movement can only come when we are able to lift the centre of thought and conscious action above the physical brain and feel it going on in the subtle body.
If we can feel ourselves thinking no longer with the brain but from above and outside the head in the subtle body, that is a sure physical sign of a release from the limitations of the physical
mind, and though this will not be complete at once nor of itself bring the supramental action, for the subtle body is mental and not supramental, still it is a subtle and pure mentality and makes an easier communication with the supramental centres.
The lower movements must still come, but it is then found easier to arrive at a swift and subtle discrimination telling us at once the difference, distinguishing the intuitional thought from the lower intellectual mixture, separating it from its mental coatings, rejecting the mere rapidities of the mind which imitate the form of the intuition without being of its true substance. It will be easier to discern rapidly the higher planes of the true supramental being and call down their power to effect the desired transformation and to refer all the lower action to the superior power and light that it may reject and eliminate, purify and transform and select among them its right material for the Truth that has to be organised within us.
This new mentality is in each man a development of the present power of his being. This is indeed its nature that it is a link and transition between present mind and the supermind and, so long as the transition is not complete, there is sometimes a gravitation downward, sometimes a tendency upward, an oscillation, an invasion and attraction from below, an invasion and attraction from above, and at best an uncertain and limited status between the two poles. As the higher intelligence of man is situated between his animal andcustomary human mind below and his evolving spiritual mind above, so this first spiritual
mind is situated between the intellectualized human mentality and the greater supramental
knowledge.
(Extracts from the “Intuitive Mind”, Sri Aurobindo’s “Synthesis of Yoga”, chapter XX)
Techniques & practical tools
Customize your own technique with basics tools”
- The nature of thoughts
- Transforming VS fighting
- The power of the mind-breaks
- How to assess the quality of your thoughts in order to establish a hierarchy in their importance and/or power?
- Some basic rules
- How to unbuild a thought?
- How to settle alarms in your brain?
- The hierarchy of habits / pattern
- Duration for a new implementation
- How to distinguish the intuition from the reaction?
- The boundaries between Intuitive Mind and ordinary mental
- The not-multi-tasking evidence
- The power of equanimity
- Practice + plasticity = reshape
- The Purusha observer
- How to create your own tool-box?
Prayer, Inner commitment & Perseverance
“The power of dedication”
Prayer in daily life
- Prayer and self-commitment
- How to pray efficiently?
- The magic benefits of the prayer
- How to assess your results?
- Some practical tools
Prayer with the help of the Subconscious mind
- The combination of day and night
- The power of the protocol
- How to assess your progress?
- Some practical tools
- Insights, dreams
and intuitions - The perseverance
Re-programing
“Transforming old patterns into healthy habits”
Re-programming is about simultaneously acknowledging facts and implementing new practice
- The basic knowledge of:
- The different layers of consciousness
- The constant updating of the subconscious mind
- Everything starts with a thought
- The Purusha observer
- The inner profound feeling of separateness
- The power of transformation
- The power of prayer and commitment
- The resistance of patterns VS implementation of new skills
- The power of joy
- The Heisenberg and Hebb rules
- Etc.
- Implementing a new practice, by using the 4 pillars + surrender
Intuitive Mind VS Ordinary Mental
“Connect yourself with the highest part of your mental”
- First is to acknowledge and distinguish the origin and/or quality of different kinds of thoughts / insights / mental flashes, and the 3 kinds of mind: ordinary, intuitive and silent. Then, becoming capable to foster one over the other.
- What are the features of the ordinary mental?
- What are the features of the intuitive mind?
- What are the features of the silent mind?
- How to identify the differences between intuitive mind, ordinary mental & silent mind, and foster the intuitive mind over the ordinary mental?