Hypnosis and Individual Development of Its Action for Liberation from the Control of the Surface Waking Consciousness

We tend to label actions and thereby don’t reflect on the implications of them. Thus, for most people, when we use the term ‘hypnosis’ we associate it with a hypnotist using some unique power to gain some control over another individual’s will and actions. Since its introduction in the West, hypnosis has been controversial, both as to its actual power of action and the implications of that power of action. Many have lumped it into the category of ‘pseudo-science’, a sort of ‘trick’ carried out by a magician or con-man. Yet in recent decades a number of studies have been done, particularly as to the ability of hypnosis to help alleviate various types of chronic pain. A review published by the National Institutes of Health of the US Government concluded that more research is needed, but there were definitely benefits associated with the use of hypnosis. Thus, we can put aside the “hoax” claim and turn to what is actually taking place.

Sri Aurobindo describes it when he indicates that a process is used to separate the subject from the impingement of the waking external consciousness and thereby remove the response to the nerve impulse that communicates itself to that consciousness as pain.

What is possible through the intervention of a trained professional working on a subject is, however, certainly also possible for the individual himself to practice and implement this separation of the consciousness from the pain response, as Sri Aurobindo also points out.

The phenomenon of the yogic trance, samadhi, is one such implementation, where the awareness is drawn deep inward and does not attend to the outer conditions. Yet it is also possible to maintain a waking consciousness, yet separate oneself from the surface reactions as well. This is a further refinement of the process that does not require a complete trance state in order to function. The description of Milarepa’s state of awareness and control at the time of his imminent demise through poisoning by a jealous priest makes it clear that the state of external awareness and the separation from the reaction that gives in to overarching pain can coexist.

Sri Aurobindo writes: “… in the phenomena of hypnosis not only can the hypnotised subject be successfully forbidden to feel the pain of a wound or puncture when in the abnormal state, but can be prevented with equal success from returning to his habitual reaction of suffering when he is awakened. The reason of this phenomenon is perfectly simple; it is because the hypnotiser suspends the habitual waking consciousness which is the slave of nervous habits and is able to appeal to the subliminal mental being in the depths, the inner mental being who is master, if he wills, of the nerves and the body. But this freedom which is effected by hypnosis abnormally, rapidly, without true possession, by an alien will, may equally be won normally, gradually, with true possession, by one’s own will so as to effect partially or completely a victory of the mental being over the habitual nervous reactions of the body.”

Sri Aurobindo and the Mother, Powers Within, Chapter XIX Occult Powers of the Subliminal, pg. 150