Mind powers (how to use and control your unlimited potential)

Christian H. Godefroy is a
specialist in positive
thinking and auto-
suggestion. He has given
training seminars to over
6,000 senior company
personnel around the world
on self-confidence,
communication and relaxa-
tion. Today he concentrates
on publishing books about
personal and professional
success and about health
and runs his own highly
successful publishing
companies in France and
Switzerland.

You can reach him at:
mailto:webmaster@mind-powers.com

Copyright © 2001 Christian H. Godefroy All Rights Reserved. Duplication in whole or in part is
strictly prohibited without the express written permission of the author. Excerpts may be
published for review purposes with appropriate citation and reference. This work is protected
under the copyright laws of the United States and other countries. Unlawful duplication is
punishable by severe civil and criminal penalties.

Table of Contents
Forward ..................................................................................... 2
About the author... .................................................................. 2
Introduction ............................................................................. 5

Part One: Sophrology ........................................................... 18
Hypnosis ..................................................................................................... 19
Sophrology.................................................................................................... 4
Suggestion................................................................................................... 64
Part Two: The Alpha Experience........................................ 93
Mind Control, Biofeedback and Alpha Waves ...................................... 94
Psychocybernetics.................................................................................... 111
The Alpha Seminar .................................................................................. 129
Mental Dynamics : In Search of a Unified Theory .............................. 129
Part Three: Parapsychology .............................................. 145
Caslant’s Method of Developing Paranormal Faculties ................... 146
Dreaming: A Parapsychological Phenomenon .................................... 165
Lucid Dreaming ....................................................................................... 182
Telepathic Training .................................................................................. 187
Telepathy and Emotion ........................................................................... 191
Aura ........................................................................................................... 193
Out-of-Body Experiences........................................................................ 200
Edgar Cayce .............................................................................................. 208
Healing Over Distances .......................................................................... 213
The Dangers of Parapsychology............................................................ 216
Conclusion ............................................................................................... 225
Appendices........................................................................... 227
Appendix 1 : Autogenic Training .......................................................... 228
Appendix II :............................................................................................. 231
Appendix III : The Alpha Controversy................................................. 235
Appendix IV : Practical Exercises in Psychocybernetics .................... 238
Bibliography ............................................................................................. 245
Glossary .................................................................................................... 251
Acknowledgements ................................................................................. 255

Introduction Page 5

Introduction
“Doubting everything and believing everything are two equally
convenient solutions, both of which stimulate thought.”
Poincaré

An amazing experience
I was getting a little impatient. For one thing, I’m used to giving courses,
not taking them, so it was kind of strange to be sitting in the audience, rather
than standing in front of a podium. Much worse was the fact that the course
instructor turned out to have very bad teaching skills, and a less-than-firm
grasp of his subject matter. Finding yourself thousands of miles from home,
forced to listen to a rank amateur for hours on end, can become unbearable.

“Now if you please, divide yourselves up into groups of two, one in-
structor and one pupil per group. Pupils please stretch out on your back and
concentrate on alpha…” By ‘alpha’ he meant a special kind of relaxation tech-
nique he’d taught us earlier. “Each instructor will choose a subject at random
from the pile of files on the table over in the corner. Pupils will then attempt
to form a mental image of the subject and diagnose his or her health problem.
Instructors should take notes and encourage their pupils, without providing
any information, of course.”

Diagnosing the health problem of a person you’ve never met seemed
like a ludicrous idea to me. On the other hand, although highly skeptical, I
was thrilled to actually be doing something at last. I turned to Sylvie, an
acquaintance of mine, who also happened to be taking the course.

Introduction Page 7

“Want to be my partner?” I said.

“Sure. Who goes first?”

“I think your highly developed sense of feminine intuition makes you a
natural candidate for the pupil role. What do you think?”

“Okay,” she said. “You go and pick out a file.”

People were busy pairing off, making space for themselves in the large,
luxurious conference room of the hotel we were staying at, a Hilton. I was the
first to pick up a case file, a single typewritten sheet with the name, age and
address of a person neither of us knew, and a description of the health prob-
lem we were supposed to diagnose.

Sylvie stretched out on the thick carpet.

“Now breathe deeply and relax,” I said. She closed her eyes and slowed
down her respiration. “Get in touch with your alpha energy. Tell me when
you’re ready.”

She was so still she already seemed far away.

“Ready… “ she said.

“I’m going to count to three. On the count of three, you are going to form
a mental picture of Mr. Mario Mantella, 55 years old, from Naples, Italy. You
will perform a careful and complete examination, and tell me what you find.”

I waited, curious to hear what she’d say, convinced she’d be making it all
up. Suddenly her breathing speeded up and her eyeballs started fluttering
beneath closed lids. “No… no…” she gasped, shivering and breathing even
faster. It was when her body began writhing in pain that I started to panic.

Parapsychology and opposition to change

Introduction Page 8

My first contact with the paranormal goes back to 1962, the year a book
called The Morning of the Magicians became a best-seller. I found the book’s
blend of fiction and reality a little hard to swallow, but I had to admit that its
collection of data, most of which seemed to support the hypothesis that para-
normal phenomena do, in fact, exist, was disconcerting. I felt relieved when a
group calling themselves the Rational Union published a refutation entitled
The Evening of the Magicians, which exposed the inconsistencies and weak-
nesses of the original work. Once again the bright sun of Logic rose in the sky
of Reason, encompassing all, leaving no corner of darkness.

I was reassured – everything could be explained, and what logic could
not account for simply did not exist.

This extremely comfortable intellectual position resulted in my rejecting
anything that was really new – and therefore incomprehensible. Understand-
ing means ‘standing under’ – adding a piece to the edifice of our knowledge.
If the piece is too new, if it does not quite fit in with all the other pieces, it is
promptly rejected.

This kind of fear of anything new can sometimes assume a violent char-
acter. There are many instances of great thinkers and men of science taking
refuge in madness in order to avoid being persecuted for their ideas: Wells,
the inventor of modern anesthesia; Cantor, a mathematician who discovered
transfinite or ordinal numbers; Semmelweis who discovered the antiseptic
properties of chloride of lime, to name just a few. Others, like Galileo, Pasteur
and Einstein, put up a fight.

A publicity campaign launched by IBM in 1972 demonstrates how the
scientific community tends to react to new discoveries:

“G. Stephenson’s locomotive is a fearful monstrosity, a clear example of
criminal madness. We hereby demand that its use be prohibited.” (Proclama-
tion issued by the Royal Academy of Arts and Sciences in 1829).

Introduction Page 9

“We must use all our influence to put a stop to the criminal research on
blood transfusions. Injecting someone else’s blood into a patient’s veins causes
almost immediate death, or at the very least, insanity.” (Published in a jour-
nal of medicine and surgery in 1925).

“It is true that Mr. Charles Lindbergh’s recent accomplishment deserves
recognition. We hope, however, that aviation companies will never be so fool-
ish as to place the lives of their personnel, not to mention passengers, at risk,
by attempting to transport them over long distances in machines that are as
uncomfortable and unsafe as Mr. Lindbergh’s airplane.” (Report issued by a
scientific organization in 1927).

The list goes on. Similar objections are being raised today, and will con-
tinue to be raised in the future. Research into the paranormal, and parapsy-
chology in particular, has become a favorite target of this kind of prejudice.
This is not surprising when you consider that various religious groups gen-
erally offer so-called miracles as proof of the existence of God. Science, which
has been persecuted by powerful religions throughout history, is now in a
position of authority, and seems intent on exacting its own form of intellec-
tual revenge, rejecting legitimate paranormal research along with more ques-
tionable mystical practices and beliefs.

After all, if we are to admit that such phenomena exist, we must have
proof. Like Saint Thomas, we want to touch and feel whatever it is we are
investigating. Even better, we want to live the experience for ourselves.

She has known him for a long time…
Five or six curious people have gathered in a group around us. Sylvie’s
breathing has returned to normal, after the course instructor held her hand
and told her to “Relax… calm down and relax…” in a deep, penetrating voice.

I resume the exercise, not without some apprehension. “Tell me what
you see.”

“I can’t … yes, now I see him. God, he’s suffering so much…”

Introduction Page 10

“What does he look like?”

“He’s tall, slim. A haughty expression, something aristocratic about his
face, a kind of authority. His hair is completely white. He’s lying on an metal-
framed bed.”

“That’s good, that’s very good.” (We were told to encourage each other
as much as possible.) “Can you tell me what his problem is?”

“His back, I see his back. He can’t move. He’s in pain, the poor man. I
think he’s paralyzed. It’s his spine… he had an accident, horseback riding.”

I am both astonished and perplexed. On the sheet of paper in front of me,
written in black and white, are the words ‘spinal paralysis.’ Other details like
the white hair and the riding accident may have been the fruit of her imagi-
nation, but the diagnosis… I’m certain there is no way she could have seen or
heard it. Had some kind of telepathic link been established between Sylvie
and the patient?

“All right, you can now come out of your alpha state. Remember, when
you open your eyes your head and neck will feel completely relaxed, you’ll
feel alert, full of energy and in complete harmony.”

I can feel her body reanimating. She shudders slightly, and after what
seems like a very long time, finally opens her eyes.

“So, did you find out what his problem was?” she asks.

“Exactly as you described it,” I reply.

She couldn’t believe it at first, but she soon became enthusiastic. Her eyes
burned with excitement. “You know I couldn’t move at all!”

“You were almost shouting in pain. You gave me quite a scare.”

We looked for the person who had given us the case history.


“He’s my uncle,” she said, “a former cavalry officer.”

I felt like I was living a dream, or rather a nightmare, something out of
Edgar Allan Poe. She showed me a picture of a tall man with white hair and
a serious face, everything that Sylvie had described, right down to the last
detail. There was one thing, however, that didn’t fit.

“You say he can walk, that he wears a kind of brace?”

“That’s right, but not for the time being. He’s had a relapse. I got a letter
from him yesterday. He’s been bedridden for a couple of weeks now.”

Sylvie interrupts her, adding details, all too eager to express what she
saw. It’s almost as if she’d known the man for a very long time, as if she and
the other woman were old friends, talking about one of their old school pro-
fessors.

“Well, I guess it’s your turn,” Sylvie says. After what she’s just gone
through I feel somewhat hesitant.

“No, really, it’s not worth the trouble,” I reply, hoping she’ll let me off the
hook. But she won’t.

“Come on, I don’t want you to miss out on the experience,” she says,
heading for the desk to pick up another case history.

“Find something easy for me!”

I don’t feel very comfortable. My emotions seem to vacillate between
desire and fear, like a first love affair. I stretch out on the carpet, do some
deep breathing to relax. I hear Sylvie’s voice. It sounds far away, as if it is
being muffled by fog.

“Martine Lebel, thirty-three years old, lives in Paris. One… two… three.
Now you can see her, Martine Lebel, thirty-three, living in Paris…”


“I don’t see anything.”

“Look harder.”

Images run through my mind like a kaleidoscope. Suddenly I see a target
made of concentric circles. In the center of the target the silhouette of a per-
son appears. The person seems to have two bullet wounds, both of which
emit a kind of red glow.

“I can’t,” I hear myself say.

“What do you see?”

I describe the image.

“Where are the bullet holes?”

“There’s one right in the middle of the stomach… here.” I cover the spot
with my hand. “The other one’s just above the mouth.”

“Very good. Try to see more details.”

I’m pleased when she says ‘very good.’ It encourages me to try harder.
Tissues and organs appear, as if an operation were being performed. They
pulsate rhythmically as blood pumps through them. A horrible ball of flesh
detaches itself, all red and bloated.

“That’s excellent,” Sylvie says. “Now concentrate on her face.”

I see a black thread running from her upper lip to her skull …

Consider the situation normal

I’m certain my diagnosis is all wrong, or at least incomplete. But when I
emerge from my state of deep relaxation, a surprise awaits me: the woman


has a tumor in her intestines that keeps growing back (she’s had seven suc-
cessive operations) and a kind of black growth on her upper lip (doctors have
been unable to diagnose its origin).

Eager to learn more, I decide to observe some of the other groups who
are still ‘at work.’ I hear a young man saying, “Black… it’s all black.” When
questioned further he says, “All black… I feel cold… I want to come back.”
His case concerned a man suffering from generalized cancer.

I walk over to another group. A woman in her forties is talking up a storm.
Her instructor has already filled at least three pages with hastily written notes.

A young woman walks up to me. “I haven’t had my turn yet. Do you
think you could be my instructor?” I agree. I have to admit that there’s some-
thing pleasant about watching a pretty young woman relax. It’s as if their
faces become transfigured. Some become even more beautiful, while others
seem to age considerably. I recall a passage from a book in which a man tells
his friend to ‘… look at her mother’s face before you marry the girl (his young
fiancée).’

The session goes very well, almost as if it were routine. Humans have an
extraordinary ability to adapt to new situations - I find myself considering
the exercise completely normal, like taking a walk to the corner store!

During a pause we gather in informal groups and discuss our experi-
ences. The atmosphere in the room has changed completely. People who were
reserved and skeptical at first have become entirely enthusiastic. Those who
insisted that the whole exercise was ridiculous can’t wait to describe their
incredible visions. They explain, ask questions and listen with the passionate
interest of ‘those in the know.’

The blackness and cold expressed by the young man earlier on was en-
tirely accurate: the case concerned a woman who had died three months ear-
lier (one of the participants had decided to play a sinister kind of joke by
submitting the case history of a dead person). Results of the case I myself had
submitted - it concerned my grandfather - were also accurate: heaviness in


the legs and emphysema, the two problems I had listed, were both diagnosed.
The subject even predicted an additional problem - a kidney malfunction -
which I knew nothing about, but which I was able to verify later on.

That, word for word, is what happened to me on a November day back
in 1972. Since then I’ve seen hundreds of people experience the same sense of
amazement. I have passed over to the other side of the barrier, and now all I
want to do is understand. Perhaps you too would like to understand more
about what lies beyond the scope of ordinary experience. If so, this book may
be of some help.

Developing your paranormal faculties
My son is five years old, right in the middle of his ‘why’ phase, the pe-
riod when children discover life and the world around them. Watching him
play or carry on with his daily activities, I too often wonder why. Why is it
that adults lose their ability to marvel at the world, to seek and understand,
to imagine and evolve?

Take any one of your friends. Ask him or her to draw a picture. Chances
are the answer you’ll get is, “I don’t know how to draw.”

Ask the same thing of a child and the question of ability won’t even arise.
For children, drawing is just like breathing - it’s a completely natural func-
tion.

For us adults, drawing is a gift reserved for a special few. Some people
draw, some write, some think, some drive a truck. This kind of specializa-
tion, the division of tasks into categories, leads to the fragmentation of hu-
man beings. We become limited.

I sometimes think longingly about someone like Leonardo Da Vinci, not
because he lived at a time when almost everything was still to be discovered
(there are ALWAYS new things to discover) but because he was able to grasp
the whole body of knowledge available to mankind at that time.


Optics, physics, astronomy, physiology, anatomy, philosophy, geography,
mathematics, botany, acoustics, ballistics, hydraulics, architecture, sculpture,
painting - none of these disciplines held any secrets for him. He discovered
the laws of gravitation before Copernicus, the constancy of light emitted by
the stars before Kepler. He demonstrated the laws of acceleration of falling
bodies before Galileo, and developed plans for instruments and machines
that were built long after he died.

Sometimes this truly universal man would leave science behind, close up
the laboratory where many of our modern-day inventions were taking form,
set aside the lenses he used to study the stars and pick up a lyre, on which he
composed songs, or a paint brush with which he painted masterpieces like
the Mona Lisa, Saint John the Baptist and the Sistine Chapel frescos.

Today, grasping the totality of human knowledge is no longer possible.
We are forced to rely on a number of reference points - facts or assumptions
that we can rely on when confronted by situations that are strange or com-
pletely out of the ordinary.

Is it possible that these preconceived notions impede our progress? We
have already seen how skepticism about parapsychology has slowed down
our understanding of its potential applications. Very few people like to ad-
mit that they are wrong. Although we sometimes jump to hasty conclusions,
and although our preconceived ideas often lack a solid basis in fact, we be-
come their most ardent defenders as soon as someone tries to convince us
they may be false. In many cases it isn’t the ideas themselves we are defend-
ing, but our own love of self.

The same thing applies to negative opinions we hold about ourselves.
For a long time I maintained a highly negative self image. Whenever I had
trouble with my homework, for example, I would immediately conclude that
‘… I could never understand, I’d never succeed.’ Of course that would only
make the work that much more difficult, and I’d often end up in tears, to the
alarm of my parents.


Interestingly enough, drinking a cup of coffee just before an exam changed
all that. It was like a revelation! I had never used any drugs or stimulants
before, so the caffeine (or the idea I had formed about what caffeine could do)
had an extraordinary effect on my mind: in a few seconds I came up with the
solution to a difficult math problem. I completed the test in a third of the time
allotted to us, and got a brilliant mark and the congratulations of my profes-
sor and parents.

From that day on, I began searching for natural ways to recreate that
state of mental alertness that had enabled me to instinctively discover the
solution to the exam problem. I have found quite a few over the years. What
people call creativity, intuition, or extra sensory perception (ESP) are states
that seem to me to be very closely linked. All are at the opposite end of the
spectrum of what we generally label ‘ordinary experience.’

As Alexis Carrel wrote in his book Man And The Unknown, ‘In modern
society, most individuals are occupied with activities that could be catego-
rized as practical. This is done out of ignorance, or because people are tricked
into believing they must devote all their time to practical matters. Being weak-
minded, they submit to the influences of the environment in which they find
themselves.’

Some people, on the other hand, are aware that they are being manipu-
lated by big business, politics, culture mongers, and so on.

Unfortunately, most of us are so preoccupied with taking care of our day-
to-day responsibilities that we rarely have an opportunity to make full use of
our intelligence and / or imagination. We see young executives fresh out of
university, brimming with new and exciting ideas, slowly fade as they are
worn down by the rigid demands of the companies they work for. Their natu-
ral psychic abilities are soon extinguished by the grinding routine they have
to put up with.

Trying to find ways to liberate these latent abilities, or at least those which
seem useful and positive, is what this book is all about. I searched through
libraries and bookstores for existing material, mostly in vain. Some works


contained hints of a possible method. None were written in terms that could
be easily understood by everyone - the obscure, highly pedagogical language
that was used tended to lead the reader into an endless series of sterile con-
jecture. Most books seemed to be a blend of simplistic ideologies, useless
beliefs and unsatisfactory explanations of various phenomena. None were
balanced and objective: authors either doubted everything, or believed ev-
erything at face value.

Instead of becoming discouraged and abandoning my search, I decided
to write the book that I would have liked to find. A book that is not overly
critical of our western way of thinking, a book that serves as a bridge be-
tween what is familiar and what appears to be strange and unusual. The
subject matter would be a description of the methods of personal psychologi-
cal and parapsychological development that I have discovered and practiced
over the years.

As I gained experience teaching one such method - Mental Dynamics - to
students, I gained insight into how the integration of intuition and other para-
normal faculties in our day-to-day lives could provide the balance that our
personalities seemed to lack.

Constantly suppressing parts of ourselves that cannot logically be ex-
plained creates tremendous tension on a subconscious level. The self-critical
attitudes drilled into us by our rationalistic education system can be counter-
balanced by an understanding of these special powers, adding a new dimen-
sion to our existence.

As such, developing our paranormal faculties can largely contribute to
abolishing the traditional conditioning we have all been subjected to, con-
cerning matters like time, space, language and thought, freeing our mind of
its limitations, doubts and anxieties. In that sense, investigating your own
paranormal abilities represents a great step towards attaining real freedom.

The voyage is about to begin. Why not come along and discover what
lies on the other side of the ocean of your being, at the very heart of your
inner self.

Hypnosis Page 19

Hypnosis
“The human mind is a great worker of miracles.”
Montaigne

A Voodoo Ceremony
It might have been a nightclub act. About thirty people, the men dressed
in black tie and the women in long evening gowns, are enjoying an exotic
meal, their tables arranged around a kind of runway stage. A few younger
couples are there, sipping fruit juice instead of alcoholic beverages. There is
nothing unusual about the scene, except the atmosphere - these people do
not seem to be at ease. It feels like they are waiting for something to happen.
The waitresses are also unusual - unlike their customers they seem too re-
laxed, without the least hint of servility in their behavior. They’re more like
young black fashion models or dancers, completely unconcerned. The decor
is comfortable but very sparse. I must say the whole thing is a little bizarre.

The nightclub itself happens to be the only voodoo temple in Europe.
Situated in the heart of Paris, a group of Haitians have created a locale for
their cult, in the guise of a private cabaret.

A friend of mine got me an invitation. I was expecting to be brought to a
kind of church. Instead, there I was in what appeared to be an old, rather
shabby nightclub. I was disappointed, to say the least.

The ceremony begins. It’s just past ten o’clock. Three drums carved out
of tree trunks are placed at one end of the runway. Two drummers get into
position, then start tapping out a rhythm on the tightly stretched skins.

Hypnosis Page 20

The drum beat gains in intensity. As it turns out, the drummers will con-
tinue playing nonstop for six hours! The pretty waitresses, wearing mini-
skirts and halter tops, perform a few informal dance steps and sing a kind of
chant. A very beautiful black woman dressed in a purple gown appears. She
is also singing, but as she walks from table to table, greeting the guests in a
language I don’t understand, I get the impression she’s offering a kind of
challenge. She laughs a lot.

After a few minutes all the guests are asked to stand up. I hear a few
complaints, mostly from the men (we’re here to watch, not perform) but soon
everyone is up and clapping hands and dancing in time to the irresistible
drum beat. We all do our best. A slim swaying woman with red hair closes
her eyes and lets herself flow with the rhythm, while her overweight com-
panion waves his arms around, looking ridiculous. The priestesses, formerly
our waitresses, circulate, showing people, most of whom are a little stiff, how
to move.

As we dance we are asked to form a circle and hold hands. I feel a current
of energy passing through me. Next we’re told to lie down on the floor and
engage in a weird kind of fight - a bum fight. We have to move backwards
until we bump into someone with our bum. Initiates can be distinguished
from newcomers by their well-aimed, powerful bum kicks. By this time ev-
eryone is hot and sweaty. Shoes, ties and jackets have long since been dis-
carded.

Suddenly the game comes to an abrupt halt.

The beautiful woman in the purple gown - the High Priestess as it turns
out - starts talking to us about voodoo.

“The first boatloads of slaves arrived in Haiti around the end of the sev-
enteenth century. They came from Dahomey, Nigeria, Angola and Togo. They
spoke a language called ‘Fon.’ In Fon voodoo means god, spirit or image.
Although they brought their own religion with them, they were baptized by
force and had to accept religious instruction by catholic missionaries. Voo-
doo gradually became a strange mix of creeds, with crucifixes, incense burn-

Hypnosis Page 21

ers and candles used alongside African drums and possession rituals. Voo-
doo is an animistic religion which venerates the spirits - or ‘loa.’ Each loa has
its own magical symbol or fetish, which is used to attract it. During voodoo
ceremonies, spirits take possession of initiates. Each spirit behaves differently,
and each is recognized and worshipped with its own particular ritual.”

Next, the High Priestess talks about voodoo temples. Temples belong to
everyone. People can visit a temple whenever they want, bring their children
to be looked after, or to be treated for various problems. The High Priestess is
also a sorcerer, able to exorcise bad spirits, cast spells and prescribe remedies
made from medicinal herbs. Many patients seek the help of a sorcerer when
conventional medicine is unable to cure them.
“Do you have any questions?” she asks.

Her little speech has everyone spellbound. While she talked, one of her
helpers had drawn an extremely complicated pattern on the floor, using pow-
dered flour. This was the spirit’s fetish.

I ask if knowing about spells and fetishes gives someone paranormal abili-
ties.

“No,” the priestess replies. “Fetishes are like books. All they can do is call
up a spirit. Only sages have special powers, which take years of meditation
and initiation to develop.”

One o’clock in the morning. The ceremony is in full swing. The initiates,
or ‘hounsi’ as they’re called, have donned white robes and are dancing to the
drums. Suddenly one of them starts shaking. Her eyes close as if she is afraid
of something. The shaking becomes more and more violent, her whole body
starts convulsing, as if some invisible force were driving her on. Her breath-
ing comes in heaving gasps, her gestures are wild. At one point her body
seems to launch itself like a cannon ball, and she is literally propelled from
one end of the room to the other. She runs right into me, and as I grab her
arms to keep from falling I can feel her muscles hard as steel. Her fists are
tightly clenched, and I can see her nails digging into her palms. I wonder if
she’s going to have a cataleptic fit.

Hypnosis Page 22

She starts swaying from side to side. It seems that at any moment she
could lose her balance and topple over. The High Priestess comes over and
wraps the girl’s hair in a green scarf, muttering ritual phrases. The girl swoons
and falls to the floor. Other initiates gather round and carry her into a back
room, the ‘chamber of mysteries’ as it’s called, where she can rest until she
revives.

One by one, three more ‘hounsi’ are possessed by spirits. The High Priest-
ess offers them each a ritual object, a flag or a baton or a scarf, depending on
their rank. The whole atmosphere is charged with violence. In the middle of
her convulsions, one hounsi walks up to another, strikes her in the face and
rips her white dress.

“She’s punishing her,” says a woman standing next to me.

I become conscious of an unpleasant odor of sweat and candle smoke
filling the room.

But the most astonishing scene is yet to come, as the High Priestess her-
self is possessed. Because of her rank, only the most powerful of spirits enter
her body. Her eyes bulge out of their sockets as she starts to tremble and
convulse. She grabs a razor-sharp sword and performs a frenzied dance that
has many of us fearing for our lives. The blade swishes this way and that,
inches from our faces.

When she moves farther away from where I’m standing I observe that
her movements are not at all random, as they seemed at first glance, but pre-
cise and controlled, as if she were being guided by an invisible hand. At one
point she drops the sword and lifts a drum high over her head. I am told later
that the huge drum, carved out of a solid tree trunk, weighs over 250 pounds.
My skepticism vanishes when I try to lift the thing myself - I simply cannot
get it off the ground!

I am reminded of the same charged atmosphere that I experienced dur-
ing sessions of primal scream therapy, where patients, given the opportunity

Hypnosis Page 23

to vent suppressed feelings of rage, hate, fear and so on, become very animal-
istic - you can almost see the beast lurking under the thin layer of human
civility (the subject was well treated in a film called Dr. Moreau’s Island, where
a gifted surgeon tries to transform animals into people, only to find that his
creations revert to bestiality as nature inevitably intervenes).

In this case, however, the movements of those who are possessed are more
refined and graceful, almost cat-like instead of grotesque.

The evening ends over a few glasses of fiery rum. The High Priestess, still
in her trance, answers questions put to her by some of the Haitian partici-
pants in the ‘Fon’ language. Although the Priestess is not told what their
problems are, she is able to offer advice and solutions that correspond ex-
actly to their situation.

A new term : Sophrology

Sitting in front of the fireplace and staring at the dancing flames… Star-
ing at the dividing lines on a highway, illuminated by your headlights as you
drive at night… The steady ticking of a grandfather clock… The bewitching
spell of soothing new-age music… The monotonous voice of a professor in a
stuffy classroom…

These are a few examples of the kinds of stimuli that tend to induce a
state of gentle reverie. And it is this kind of special state of consciousness that
has become the object of a new branch of scientific study called sophrology.

According to the official definition, sophrology is… ‘the phenomenologi-
cal study of all states and levels of consciousness, no matter what physical or
psychological agent is used to induce them.’

Cult trances like those in the Voodoo ceremony described above, states of
ecstasy attained by shamans, hypnotic trances, meditation, chanting, and so
on, all fall into its sphere of observation. The word sophrology comes from
the Greek ‘sos’ meaning serenity or equilibrium, ‘phren’ meaning brain or
mind, and ‘logos’ meaning study or science. Etymologically speaking then,

Hypnosis Page 24

sophrology is the study of various methods designed to induce a serene state
of mind. Using scientific methods of analysis, sophrology attempts to offer
explanations for phenomenon which have long been categorized as mystical,
magical or paranormal.

Shamans

Acting as intermediaries between humans and the forces of nature, sha-
mans have existed since prehistoric times. It is now believed that drawings of
animals found on the walls of caves in Lascaux, France, were used to per-
form magical rituals designed to capture the spirits of the animals being
hunted. The word shaman is probably derived from the terms ‘Samarambi’ -
to get excited, and ‘Sam-dambi’ - to dance. Shamans induce states of extreme
excitation by dancing to the beat of one or a number of drums. They then
enter a trance, during which they seem to be endowed with extraordinary
powers. In her study of shamanism, the anthropologist Mircea Eliade pre-
sents an exhaustive list of these powers, which include phenomenon like te-
lepathy, premonition, the ability to walk on fire, clairvoyance, etc.

Whether induced by shamans during the course of a voodoo ceremony,
or as part of any other cult ritual, it does seem that the trance state has a
definite therapeutic effect on the mind, liberating deeply imbedded archaic
behaviors that are generated by the rhinencephalon or olfactory brain, the
part of the brain associated with emotion. Problems arising from conflicts
between the rhinencephalon and the neo-cortex (the part of the brain associ-
ated with language and logic) are often resolved in this way. Once the rhi-
nencephalon has had an opportunity to express itself, symptoms of conflict
like anxiety, phobias, etc., tend to disappear.

A Brazilian doctor, inspired by a cult similar to voodoo, developed the
well known psychotherapeutic method called primal scream therapy, based
in this same principle.

Hypnosis Page 25

Franz Anton Mesmer
Born in 1734 in Weiler Germany, Mesmer wrote a doctoral thesis on the
‘influence of the planets on the human body.’ He tried to demonstrate that a
kind of energy, which he called animal magnetism, originating in space, pen-
etrates the body and has an impact on our health. The theory resembles that
of the oriental concept of vital energy, called Qi by the Chinese and prana by
the Hindus. Soviet and Czech researchers studying the phenomenon use the
terms bioplasmic and psychotonic energy respectively.

In their book on Soviet parapsychological research, Sheila Ostrander and
Lynn Schroeder report that a Czech researcher, Robert Pavlita, developed a
motion-generating device that can be recharged with mental energy. Dr. Julius
Krmessky, a mathematician and physicist, submitted a report about the de-
vice to members of the Physics and Science Institute in Trnava Czechoslova-
kia. In the report he states: “The energy being generated to rotate the device
cannot be explained by fluctuations in temperature, static electricity or air
flow. The energy can only be coming from the person using the device. In
addition, the operator is able to control its output mentally. The energy passes
through glass, wood, all kinds of metal, water, paper, etc., without any loss of
intensity or deviation in trajectory.”

In France, an electrical engineer, L. Turenne, discovered what he called
‘form waves,’ claiming that certain forms have the ability to focus energy. A
team of researchers and doctors in Saclay, France, conducted further studies
and obtained interesting results concerning the impact of these waves on
health, using a device called a ‘cosmic wave charger.’ Were the results due to
psychological factors? Were subjects in any way predisposed to believe that
the device would help cure their health problems? Or were the test results
really a confirmation of the existence of psychotronic energy? We’ll be taking
a closer look at these and other related issues later on.

But first, back to Mesmer. According to him, beneficial ‘cosmic fluid’ could
be transferred from one subject to another. Using hand passes and other ges-
tures, he actually succeeded in curing a number patients, arousing great hos-
tility among many of his colleagues. His detractors seized on one incident to

Hypnosis Page 26

create a scandal: a young woman named Maria Theresa Paradies, a pianist at
the court of the Empress of Austria, was suffering from partial blindness.
While being treated by Mesmer, she became his mistress. After showing some
signs of improvement, she suffered a relapse and went completely blind some
weeks later. Mesmer was forced to leave Vienna in disgrace.

He returned to Paris where he rented rooms in a hotel (the Louis-le-Grand,
still standing today at 16 Place Vendome). Instead of private consultations he
began offering group seances (as one doctor later remarked, Mesmer actually
initiated the concept of group therapy!). It was here that he began using his
famous device - a kind of reservoir filled with bottles of magnetized water.
Rods made of iron were inserted into the bottles. Their protruding tips were
applied to diseased organs. Subjects were joined together by a wire, in order
to ‘balance’ the flow of the cosmic fluid, while loud music was played on a
piano (Mesmer loved music, especially Mozart, and is reputed to have intro-
duced the harmonica to France).

Wearing a purple robe, holding an iron wand in his hand, the ‘Master’
would walk around the room touching patients at strategic points on their
back and stomach. Bailly, an astronomer and member of France’s Royal Acad-
emy of Science, submitted a report on Mesmer. Here is an excerpt:

“Some subjects feel nothing at all. Others spit and cough, feel local or
general heat, and sweat profusely. Others become agitated, and some even
go into convulsions. These convulsions are extraordinary, both in their fre-
quency, duration and intensity. I have seen some cases where they continued
for three hours. They are characterized by involuntary movements involving
all the limbs, and sometimes even the whole body, including tightening of
the throat, fluttering of the hypochondria and epigastrium (upper and lower
abdomen), bulging eyes, piercing shouts, tears, hiccups and uncontrolled
laughter. They are preceded or followed by a state of languid reverie, as if
subjects were exhausted or numb.

“I also observed that many more women than men experienced these
kinds of reactions; that it took one or two hours for a crisis to reach its peak,

Hypnosis Page 27

and that as soon as one subject began convulsing, all the others followed suit,
and that in a very short time.”

We can easily see how Mesmer’s subjects resemble those described in
the section on voodoo earlier on.

Immense controversy arose concerning Mesmer’s work, largely fuelled
by Mesmer himself who, like the Athenian general Alcibiades, knew the value
of publicity, whether it was good or bad.

Mesmer’s two books, ‘Notes On The Discovery Of Animal Magnetism’ (1779)
and ‘A Precise Account Of Facts Relating To Animal Magnetism’ (1781) ignited a
fury of controversy that could not be extinguished even after both the French
Academy of Science and the Academy of Medicine issued an outright con-
demnation of his work in 1784:

“Having demonstrated through conclusive experimentation that pure
imagination without magnetism can produce convulsions, and that magne-
tism without imagination produces none, we can safely say that there is ab-
solutely no proof of the existence of animal magnetism or cosmic fluid.”

At the same time there was no lack of support for Mesmer’s theories. De
Jussieu, a journalist, wrote a personal letter to the Academy of Medicine, in
which he claimed to have witnessed a number of incontestable cures. He
suggested that the Academy study Mesmer’s work more closely in order to
learn more about the phenomenon. Delon, one of Mesmer’s disciples and
principle physician to the Count d’Artois, remarked that… “If medicine of
the imagination works best, why not use it?”

The controversy raged on long after the master himself had passed away.

The beginnings of hypnotism

The Marquis de Puységur, a student of Mesmer, is accredited with hav-
ing discovered a state of induced somnambulism, which later came to be

Hypnosis Page 28

known as hypnosis. When he made his discovery public in 1784, Mesmer
minimized its importance, claiming that he knew of the phenomenon, but
did not consider it worthy of study. This product of the imagination, it seemed
to him, would be very difficult, if not impossible to comprehend, and in any
case was much less interesting than the study of physiology.

De Puységur, undaunted by the master’s criticism, continued to research
the phenomenon on his own, and was amazed to find that some persons
seemed to develop paranormal faculties while under hypnosis.

In one case, he observed that a hypnotized subject was able to describe
the evolution of his own disease, as well as those suffered by others, with
extraordinary accuracy. It was de Puységur who first used the term ‘clairvoy-
ance’ after he demonstrated that hypnotized patients who touched other pa-
tients were able to detect which organs were affected with great precision. As
one patient said, “It’s as if I can actually feel what is happening inside the
body of the person I’m touching.”

A reference in the Bible (Chronicles Two, Chapter XXXIII) refers to an
attempt to harness various paranormal faculties: “He (Manasseh, King of Is-
rael) observed times, and he used enchantments, and used witchcraft, and
dealt with a familiar spirit, and with wizards…”

Three centuries before the birth of Christ, Druids combined hypnosis and
music to induce a state which they called the ‘magic sleep.’

When de Puységur published his findings he ran up against terrific resis-
tance. But the facts were there for all to see, and disciples soon began spread-
ing this new form of mesmerism, which transformed ordinary persons into
living oracles, throughout Europe.

Because of De Puységur’s work, people quickly lost interest in convul-
sive trances as a therapeutic tool. In 1813, Abbot Faria offered a course in
magnetism that was open to the public at large. His approach became a pre-
cursor to modern techniques of suggestion, and he is credited with coining
the phrase ‘now you feel sleepy… very sleepy.’ Three years later, after a num-
ber of embarrassing setbacks, he abandoned his work and sank into obscu-

Hypnosis Page 29

rity. Magnetism remained an unreliable therapeutic tool, although it did yield
excellent results in the hands of a few, notably Baron du Potet, Dr. John
Eliotson, Bertrand, La Fontaine and others. Bertrand discovered that staring
at an inanimate object could induce a state of somnolence, but it was James
Braid, a surgeon from Manchester England, who is credited with discovering
the technique we now refer to as hypnosis in 1840.

Braid was present at a demonstration of magnetism given by La Fontaine,
during which he produced various ‘effects’ and treated sick subjects. Although
he had denounced La Fontaine as an imposter, believing neither in cosmic
fluids or in paranormal faculties associated with trance states, Braid had to
admit that La Fontaine’s subjects found it impossible to open their eyes until
they were told to do so by the hypnotist. He had always thought that one had
to stare directly into a subject’s eyes while performing passes. Braid formed
his own theory, claiming that although the eyes may be important for induc-
ing a state of somnolence or hypnosis, it was not because of any special power
or magnetism, but simply because the eyes represented a shiny object to stare
at.

As soon as he got home he began verifying his hypothesis. He asked his
maid to stare at the blade of a scalpel. She soon fell into a deep sleep. Encour-
aged by his success, he asked his wife to repeat the experiment, with the
same result.

Braid theorized that it was visual fatigue, resulting from prolonged con-
centration on a single object, that induced the state of sleep, which is why he
called the process hypnosis, after the Greek ‘Hypnos,’ the name of a sleep-
inducing demon. He published his findings in 1843, but they were largely
ignored, and his work was soon forgotten.

The Nancy School
In 1859 Dr. A. Liébault, living near the town of Nancy in France, received
a letter from a colleague which described how a certain Dr. Broca had been
able to perform an operation on a patient under hypnosis. Dr. Liébault, who
had expressed a previous interest in hypnotism, decided to pick up where
Dr. Braid had left off. His method, which gradually evolved into the type of

Hypnosis Page 30

verbal suggestion used today, produced immediate results. He would tell
patients to concentrate on an object, and at the same time describe symptoms
of somnolence - heavy eyelids, relaxed limbs, dulling of the senses, etc. On
one occasion he cured the patient of a colleague, who happened to be a highly
respected member of the medical community. The evidence was plain for all
to see - hypnosis did, indeed, exist, and could be used to cure people. Liébault
became a celebrity in the medical world.

Although Liébault used suggestion to cure patients, he still maintained
an interest in Mesmer’s theory of magnetic fluids. Another colleague, Dr.
Bernheim, refuted the fluid theory altogether. Under his influence, Liébault
developed his method of hypnotic suggestion and its application as a way to
cure disease, notably by introducing mental images of healing. Bernheim,
who felt that results were due solely to the power of these suggestions, did
not consider it important to put patients into a deep hypnotic trance - they
could be induced to enter a state of mild reverie, or even remain fully awake.
Liébault tried to be objective. “There is some truth in both approaches,” he
wrote. “It is time we stopped accusing each other and let go of our imaginary
convictions. Only then can we work together in complete understanding.”

The other approach Liébault was referring to was that of the Salpêtriére
School.

The Salpêtrière School
In 1878 a neurologist at the height of his career, Dr. Charcot, became in-
terested in hypnosis. Nicknamed the Caesar of Salpêtriére Hospital, Dr. Char-
cot conducted experiments that he hoped would become the foundation of a
new type of psychology, supported by pathological research. Unfortunately,
he made a number of errors, one of which was to delegate the task of hypno-
tizing subjects to other doctors and interns. He would then show up and
pontificate in front of crowds of people who knew nothing at all about what
he was trying to achieve.

Hypnosis Page 31

Nevertheless, his study of hysteria and his attempts at using suggestion
to heal various health problems represented a first step in the evolution of
modern psychology.

Buoyed by his success, he went on to perform experiments on magne-
tism and metallic therapy. Bernheim, however, pointed out a number of ob-
vious errors in Charcot’s experiments, claiming that the results he obtained
were due to suggestion. Towards the end of his life, Charcot himself began
doubting the validity of his findings, but did not live long enough to redirect
his research toward other areas.

Hypnosis and the paranormal
As we mentioned earlier, the Marquis de Puységur reported that some of
his subjects demonstrated remarkable clairvoyance while under hypnosis. If
that was really the case - if hypnotism could stimulate extrasensory percep-
tion - then why were his findings not confirmed by other cases?

One explanation may be that we see only what we want to see. A classic
psychological exercise consists of describing an event to someone, and then
having that person describe the same event to someone else, who in turn
describes it to someone else, and so on down the line. Invariably, the event
described by the last person is very different from the original. For example,
a western subject is shown a photograph depicting a black person, dressed in
traditional North African clothes, being attacked by a European carrying a
knife in a subway station. The subject reports what he or she has seen to a
second subject, and so on. By the time the story gets back to the psychologist,
the roles have been reversed - the European is the one being attacked by the
North African. Why? Because western subjects subconsciously found the ini-
tial situation - a black person being attacked by a white person - intolerable,
and rejected it.

We can understand how difficult it is for so-called men of science to ad-
mit that they may not be seeing all the facts. A good example is the way the
French Academy of Medicine reacted to a report submitted by Dr. Husson in
1832. Husson had been asked to head a commission to investigate paranor-

Hypnosis Page 32

mal phenomena, and spent six years conducting experiments and gathering
data before drawing up his report. The Academy reacted to his findings with
consternation - the report was not at all what they had expected to hear:

“Husson, who had performed a series of spectacular experiments on clair-
voyance and healing over distances, officially confirmed the existence of the
hypnotic state, the ability to predict events, the ability to read while blind-
folded, and so on.”

Fearing ridicule, the Academy refused to publish Husson’s report. A new
study, led by Dr. Dubois, a virulent adversary of magnetism, was commis-
sioned. Dubois refuted all of Husson’s findings, including the existences of
an induced state of hypnosis.

Was Husson’s original report frivolous and unscientific? Not according
to a study of hypnosis commissioned by the British Medical Association in
1953, which confirmed many of his findings, and went so far as to say that …
“the conclusions in (Dr. Husson’s) report demonstrated remarkable foresight,
and are, in large part, still valid today.”

In 1850, an English professor of physiology, Dr. Mayo, himself a hypno-
tist, wrote:

“A hypnotized subject who has been deprived of his own sense of touch,
taste or smell, will perceive everything that is felt, tasted or smelled by the
hypnotist .”

Mayo’s experiments confirmed the findings of another researcher, Dr.
Azam, working in France fifteen years earlier. In 1875 Professor U.F. Barret,
the great English physician, conducted a series of similar experiments:

“I took a few items out of my pantry and arranged them on a table next to
me. Standing behind a young female subject whose eyes were carefully blind-
folded, I put a bit of salt on my tongue. The girl spit some saliva and ex-
claimed, ‘Why did you put salt in my mouth?’ When I repeated the process
with some sugar she said, ‘Oh, that’s much better.’ When I asked her what
the taste was, she said, ‘It’s sugar.’ I went on to taste mustard, pepper, ginger,

Hypnosis Page 33

and so on. The girl named every one of these substances, and was apparently
able to taste them herself when I put them in my mouth. Next, I brought my
hand close to a lighted candle, slightly burning my skin. The girl, still sitting
with her back to me and blindfolded, cried out in pain, and said that her
hand was being burned.”

Charcot, although guilty of some errors, also worked with subjects in a
state of hypnotic trance, and would begin his lectures by saying, “We will
stick to the simple facts, and set aside more complex phenomena like mag-
netic fluids and second sight, at least for the moment.” On the other hand, he
did not categorically deny them.

Members of the Nancy School were interested in similar phenomena. On
January 9, 1886, Liébault and a colleague, Stanislas de Guaita, submitted a
report of the following experiment:

“We, the undersigned, Ambroise Liébault, doctor of medicine, and Stanislas de
Guaita, author, both residing in the city of Nancy, do hereby certify having
obtained the following results:

1. Miss Louise L., in a state of magnetic sleep, was told that she would have to
answer questions which would be communicated to her mentally, without the
use of words or gestures. Dr. Liébault placed his hand on the woman’s forehead
and concentrated on the question ‘When will you get better?’ After a moment
the woman’s lips began trembling. ‘Soon,’ she said, quite distinctly. She was
then asked, before all present, to repeat the question that had been mentally
communicated to her. This she did, formulating the question exactly.

2. Mr. De Guaita, placing his hand on the woman’s forehead, mentally formulated
the following question, once again using no words or gestures: ‘Will you come
back here next week?’

‘Perhaps,’ the woman responded. When asked to tell the witnesses present what
the question had been she replied, ‘I wanted to know if you would be returning
next week.’ The way she phrased the question, reversing the pronouns ‘I’ and
‘you,’ is significant - an indication that she had literally entered the mind of the
hypnotist.

Hypnosis Page 34

3. Without saying a single word, Dr. Liébault then wrote the following statement
on a sheet of paper: ‘When Miss L. awakens, she will think her black hat has
been transformed into a red hat.’

The sheet of paper was passed around to all the witnesses, after which
Dr. Liébault and Mr. De Guaita, in complete silence, placed their hands on
Miss L’s forehead, concentrating on the message. Before being awakened, the
young woman was told that she would see something unusual.

As soon as she was brought out of her trance she stared at her hat and
burst out laughing. It wasn’t her hat, she said, she didn’t want it. Yes, it looked
like her hat, but she knew they were just playing a joke on her. She wanted
her own hat back.

“What’s different about this hat?” someone asked.

“You can see for yourself! You have eyes, don’t you?”

“Tell us what it is.”

We had to insist for quite some time before she would actually tell us
how her hat had changed - she thought we were making fun of her.

“You can see very well that it’s red.”

Since she absolutely refused to use the hat, we had to put her back into a
trance to show her it really was her hat. Dr. Liébault picked it up and blew on
it, having told her that it would revert to its original color when he did. Awak-
ened once again, she picked up her hat as if nothing had happened.

We certify that this report is an accurate description of the results ob-
tained during the hypnosis session, conducted without any prior prepara-
tion or knowledge on the part of the subject.”

Such experiments left little doubt in the minds of enthusiasts that hypno-
sis would live up to its promise - the ancient age of mysticism and miracles

Hypnosis Page 35

was about to dawn once again. Others, however, were more than a little wor-
ried by the possibility. One powerful adversary was the Catholic Church,
which accused La Fontaine of blasphemy for trying to imitate the miracles of
Christ. This was no laughing matter. La Fontaine was actually imprisoned,
then released after King Ferdinand of Naples intervened on his behalf, on
condition that… “he cease restoring sight to the blind, and hearing to the
deaf.”

La Fontaine eventually managed to obtain a private audience with Pope
Pius IX. After a long discussion, the Pope decreed that La Fontaine was not
attempting to imitate the miracles of Christ, and encouraged him to continue
with his work.

The dawn of the twentieth century saw a marked decline in the develop-
ment of hypnosis as a therapeutic tool. No more Mesmer, no more Charcot,
no more rivalries and scandals. One of Charcot’s former students, Sigmund
Freud, introduced a new form of treatment for mental disorders, which he
called psychoanalysis. Emile Coué, a pharmacist and member of the Nancy
School, developed a method of suggestion (the Coué Method) which used
the waking rather than the hypnotic state to heal the sick. Since techniques of
anesthesia were being perfected, hypnosis was no longer necessary in order
to perform operations.

Public opinion did an about-face: people condemned what they had pre-
viously found fascinating. A host of detractors attacked practitioners of hyp-
nosis, claiming they were all charlatans. A judge ordered one hypnotist to
pay heavy damages for having caused a young woman to develop various
problems during a theatrical demonstration. Such theatrical entertainments
did much to tarnish the image of hypnotism in general. This is not surpris-
ing, considering the kinds of absurd antics subjects were instructed to per-
form: walking on all fours, howling like a dog, undressing in front of an audi-
ence, etc.

Because of the bad publicity directed at hypnotism in general, legitimate
practitioners found it increasingly difficult to get subjects to cooperate. It of-

Hypnosis Page 36

ten took a number of sessions before a subject was finally able to attain the
trance state, and in many instances subjects remained resistant to the end.

Suggestion over distances

Pierre Janet, a young doctor who would later become a Professor at the
Medical College of France, assumed the role of defending the legitimacy of
hypnosis as a therapeutic tool, emphasizing an approach which he called
mental suggestion.

Invited by a colleague, Dr. Gilbert, to investigate the case of a young
peasant woman named Léonie, who apparently could be hypnotized from a
distance, Janet ended up performing over twenty-two experiments similar to
the one described below:

“Here is a list of precautions taken to ensure the validity of the test:

1. The exact time of the intervention is to be drawn at random.

2. Dr. Gibert will be informed of the time only a few minutes beforehand, at which
point members of the observing team will proceed to the subject’s domicile.

3. Neither the subject or anyone residing within one kilometer of the subject’s
domicile will have any prior knowledge of the time or type of experiment that is
to be carried out. In addition, neither myself nor any member of the observing
team are to enter the subject’s domicile in order to verify whether she is asleep
or not.

“It was decided to repeat an experiment previously conducted by
Cagliostro: hypnotize the subject from a distance and have her traverse the
city in order to locate Dr. Gibert.

“At eight thirty in the evening, Dr. Gibert consented to perform the test.
The exact hour was drawn from a hat: the mental intervention was to begin
at five minutes to nine, and continue for fifteen minutes, i.e. until ten after
nine. At that time no one was at the subject’s domicile excepting Léonie and

Hypnosis Page 37

the cook, Madame B., who knew nothing whatsoever of our intentions. Be-
ing alone in the house, the two women had decided to get comfortable in the
living room, where they amused themselves by playing the piano.

“We reached the vicinity of the subject’s domicile shortly after nine o’clock.
Outside all was quiet, the street deserted. Without causing any commotion,
our party split up into two groups in order to survey the premises more ef-
fectively.

“At nine twenty-five I saw the silhouette of a person appear at the door
leading to the garden. It was Léonie. I remained hidden in the shadows, where
I could watch and hear without being seen. But there was nothing further,
either to see or hear - after standing in the doorway for a moment the girl
closed the door behind her and disappeared into the garden.

“(At this point Dr. Gibert gave up his efforts to communicate with the
girl. Apparently, concentrating so hard for so long had caused him to fall into
a faint. It was nine thirty-five when he regained consciousness.)

“At nine thirty the girl reappeared at the door. This time she marched
straight out into the street, without any hesitation whatsoever. She appeared
to be looking for someone, and seemed in a hurry, as if she were late for an
appointment and absolutely had to reach her destination. The group watch-
ing from the street had no time to warn either myself or my partner, Dr. Myers.
Hearing hurried footsteps approaching, we followed the girl, who seemed
not to be aware of her surroundings. In any case, she made no sign of having
recognized or even seen us.

“When she reached the rue du Bard she slowed down and seemed to
falter. She stopped for a moment, swaying from side to side, as if she was
about to fall over. Then she started walking again. The time was nine thirty-
five (we learned later that it was precisely at nine thirty-five that Dr. Gibert
had regained consciousness and resumed concentrating). The girl walked
quickly, taking no notice of her surroundings, or of the group of observers
following her.

Hypnosis Page 38

“It took about ten minutes for us all to reach Dr. Gibert’s house. Thinking
the experiment had failed, and surprised that we had not yet returned, Dr.
Gibert had just set out to find us when he encountered the sleepwalking girl.
She seemed not to recognize him. Completely absorbed in her hypnotic trance,
she entered the house and hurried up the stairs, followed closely by us all.
Dr. Gibert was about to enter his examining room, but I took his arm and led
him to another room across the hall.

“The girl, who now appeared very agitated, was looking everywhere,
bumping into objects and observers, feeling nothing. She wandered into the
examining room, stumbling into furniture, and repeating in a mournful tone,
‘Where is he? Where is Dr. Gibert?’

“During this time Dr. Gibert remained seated in a chair in the room across
the hall, without making the slightest movement. The girl entered the room
and walked right past him, almost touching him, but in her excitement she
did not recognize him. It then occurred to Dr. Gibert to resume his mental
communication with her, in order to draw her to him. As soon as he did (this
might have been pure coincidence) she turned around, seeming to recognize
him all at once, and seized his hands. ‘I found you!’ she cried. ‘Oh, I’m so
happy I found you at last!’ She was overcome with such joy that she actually
jumped up and down on a couch and began clapping her hands.”

This report, submitted by Professor Ochorowicz of the University of
Lemberg (the excerpt is from his book ‘Concerning Mental Suggestion,’ pub-
lished in 1889) concerns one of the first experiments in which Dr. Janet par-
ticipated. Janet published his own account in 1885. Sixteen out of a total of
twenty-two experiments were considered successful. Janet stated: “Can we
believe that the results obtained during these sixteen experiments were due
to pure coincidence? That would not be reasonable. Is it possible, then, that
involuntary suggestions were made by witnesses or others directly or indi-
rectly involved? All I can say, and this I declare in perfect sincerity, is that we
took all possible precautions to prevent that from happening. Our conclu-
sion, therefore, is the following: these phenomena should be reproduced and
studied in greater depth.”

Hypnosis Page 39

And yet, after a couple of years of continued interest, no more was heard
about the experiments. Janet himself became more involved in studying hyp-
nosis as part of a larger field which he called ‘psychological medicine,’ an
early attempt to understand and treat what have come to be known as psy-
chosomatic disorders.

A celebrated physiologist and Nobel prize winner, Charles Richet, had
been studying suggestion over distances since 1873. He pursued the experi-
ments begun by Janet and Gibert on the young woman Léonie, then aban-
doned this line of investigation when he developed what was to become the
most important research tool in the study of psychology and parapsychology
- the application of statistical data and probability curves to paranormal ex-
periments conducted on subjects in a waking state.

Why did he abandon pure hypnosis? No doubt because of the vagaries of
the procedure, and the fierce opposition he encountered among members of
the medical profession and other men of science towards anything that had
to do with the paranormal. This opposition, as John W. Campbell noted, was
democratic in nature: society was refusing to admit that all men were, per-
haps, not created equal, since only one subject out of a hundred seemed gifted
with paranormal abilities while under hypnosis. By studying normal sub-
jects in a waking state, he could avoid wrangling with detractors of hypnosis,
and at the same time hopefully offer irrefutable proof of the existence of te-
lepathy and other parapsychological faculties, at least in their latent state, in
all individuals.

Richet himself had occasional premonitory dreams, and thought they
might represent the first stage in some kind of gradual process of human
evolution. With this in mind, he devoted all his efforts to the study of para-
psychology.

The decline of hypnosis
Sigmund Freud preferred working with patients in a waking state rather
than in an hypnotic state as he attempted to treat mental illness. Emile Coué,
carrying on the tradition of the Nancy School, also rejected hypnosis, using

Hypnosis Page 40

the power of suggestion on conscious subjects to try and cure physical health
problems. Along with Richet (and Rhine working in the United States), more
and more researchers interested in parapsychology would abandon hypno-
sis in favor of gathering statistical data on subjects possessing the ability to
manipulate dice and cards, or perform acts of psycho-kinesis (mental dis-
placement of objects) and telepathy (mental communication), all during the
waking state.

A new era of paranormal research had begun. Hypnosis came to be per-
ceived more and more as a spectacle rather than a subject worthy of serious
scientific study. Hector Durville (who did manage to gain official recognition
for his ‘school of public magnetism’) had himself locked up in a cage of lions
and succeeded in putting them all into an hypnotic trance! A few of his stu-
dents, notably P.C. Jagot, Colonel de Rochas, Doctor Lancelin, and his sons
Gaston and Henri Durville, nevertheless managed to keep the flame alive
through the first half of the twentieth century.

However, in France between 1920 and 1950, most scientists did not hesi-
tate to deny the very existence of hypnosis, claiming that it was simply the
simulation of a trance state by subjects who were, in fact, perfectly awake.
Hypnotists themselves were either accomplices or dupes of this chicanery.
Fortunately, research did continue in other countries, including the U.S., Ger-
many, England, Russia and Spain.

The study of suggestion over distances, initiated by Janet, was devel-
oped to a much more sophisticated degree by the Russian physiologist L.L.
Vassiliev. One of Vassiliev’s colleagues, Ivan Pavlov, offered a physiological
explanation of hypnosis that did much to enhance its credibility among mem-
bers of the scientific community. In Germany, J.A. Schultz developed a relax-
ation method that used verbal suggestions to describe the physical effects of
hypnosis (I am calm… my arms and legs feel heavy… my right arm feels
very warm… etc.). In 1960, a student of Schultz, Alfredo Caycedo, developed
a therapeutic method which he called sophrology, using the equivalent of a
mild hypnotic trance to treat patients suffering from a variety of disorders.

Hypnosis Page 41

The technique, which has been gaining in popularity the world over, is
the subject of our next chapter.

Sophrology Page 42

Sophrology
A friend of mine received a brochure in the mail one day. It said:

You can do anything!
• Stay young
• stop smoking, drinking, biting your nails
• have successful relationships
• overcome shyness and anxiety
• develop a strong personality
• predict the future
• become lucky
• succeed in everything you do!
“Center For The Liberation of Mental Energy”

My friend was going to throw the brochure away along with the rest of
his junk mail, so I said I’d take it. I was curious, I guess. I called the number
on the brochure. A man with a deep voice answered. He didn’t ask for any
information, just set up an appointment for the following afternoon, almost
as if he had been expecting my call.

Next day I found myself in a residential part of town, impressed by the
expensive, stately conformity of the houses on the block. I found the address
I was looking for and rang the bell. A butler opened the door. He led me to a
comfortable looking, luxuriously appointed office - each piece of furniture
could have come from a museum, every painting was a masterpiece. Along
with the plush carpeting, the decor created an atmosphere of reassuring har-
mony.

Sophrology Page 43

After half an hour’s discussion with the owner of the house, a well known
banker who practiced hypnosis in his spare time, I had the answers I was
looking for. Here was a man, a highly respected member of his community,
alive and well in the middle of the twentieth century, who maintained an
unwavering faith in the powers of magnetism, who could have been a dis-
ciple of Mesmer himself. I was impressed as he offered an account of his
exploits.

“How many persons do you think are practicing hypnosis at this very
moment?” he asked. Not waiting for an answer he continued. “Thousands.
There are thousands of clandestine hypnotists playing around with people’s
minds, many using their own versions of occult practices, magic, parallel
medicine, amateur psychoanalysis, and so on.”

It was in order to purge hypnotism of its ambiguous image, its unfortu-
nate association with charlatanism and the occult, that Alfonso Caycedo had
decided to coin the term ‘sophrology.’

“Despite the persistent efforts of some doctors to disassociate the study
of hypnosis from its mystical origins, the forces of myth and magic proved
too strong to overcome. The work of these pioneers of the scientific study of
hypnotic phenomena has been completely overshadowed by the often spec-
tacular displays offered by magicians, illusionists and music-hall perform-
ers, as well as by some practitioners of the occult sciences and new-age thrill
seekers, always on the lookout for the unusual or bizarre.

“We are in favor of the abolition of the word ‘hypnosis’ from medical
terminology, not only because we consider it to be an inaccurate description
of these phenomena, but more importantly because the word itself is charged
with a whole range of contradictory emotional reactions. This makes it very
difficult to use as a therapeutic tool - doctors find themselves constantly hav-
ing to reassure patients and dispel implied associations with magic and mys-
tery.” (Quoted from Hypnosis, Sophrology and Medicine by G.R. Rager, Fayard
Publishing, 1974).

Sophrology Page 44

Was he telling me that all he’d done was substitute one word for another,
without making any changes in method or philosophy? As I soon discov-
ered, that was not the case.

Sophrology is a science

As we said earlier, sophrology is a science, concerned not only with hyp-
nosis, but with all related phenomena - relaxation, yoga, Zen meditation - in
fact, all techniques that aim to induce changes in our ordinary state of con-
sciousness. So as you can see, sophrology covers a much broader range of
phenomena than hypnosis alone.

Sophrology is a philosophy

The philosophy of sophrology is probably its most interesting aspect. In
classical hypnosis, the hypnotist always assumed a dominant role in relation
to his or her subject, issuing commands which were sometimes contradictory
to the will or desire of the subject in question. I once heard a hypnotist at-
tending a conference on sophrology utter the following statement: “Why waste
time teaching subjects to relax? Even if they don’t want to, all you have to do
is force them - put them under, then suggest that they feel calm and relaxed.
It’s so easy!”

That is exactly the kind of attitude that sophrology is opposed to. Soph-
rology is designed to teach and guide people, not subjugate their will. It does
not cure people in spite of themselves. Instead, it helps people cure them-
selves by creating a harmonious ‘sophrological’ alliance between therapist
and patient.

Sophrology is a method

Sophrology uses a number of techniques to help subjects attain a state of
deep relaxation. In this state the mind is able to control and alter physical
processes, with verbal expression - also called terpnos logos - acting as the
intermediary between the two.

Sophrology Page 46

We’ll be taking a close look at one of the techniques used to induce this
special state a little further on.

The main difference between sophrology and hypnosis lies in the rela-
tionship between therapist and subject. In sophrology, subjects play an active
role in attaining the proper mental state by relaxing, both mentally and physi-
cally. They are then taught how to regulate their own organic functions, and
correct imbalances. In classical hypnosis, on the other hand, subjects are com-
pletely passive. The hypnotist does all the work, first by relaxing a subject,
and then by substituting his or her own thoughts for those of the subject
through suggestion.

We could draw a comparison to teaching methods: hypnosis resembles
the classical approach of instruction, which relies heavily on forced memori-
zation and repetition, while sophrology is more akin to the modern approach
of learning through participation and free inquiry.
The area designated by dotted lines corresponds to superior levels of
awareness attained by skilled practitioners of yoga.
States:
Pathological awareness
Ordinary awareness
Sophrological awareness

Levels:
WAKING
SOPHROLIMINAL LEVEL
SLEEP
COMA
DEATH

Qualitative changes
Quantitative changes
Example of sophronization

Sophrology and parapsychology

Sophrology Page 47

Sophrology, then, incorporates the positive aspects of hypnosis, but de-
velops its application to a much higher degree.

Officially, Doctor Caycedo rejects any connection between sophrology
and parapsychology. It is his view that since paranormal phenomena are not
commonly observed in all individuals, they are beyond the scope of
sophrological study.

Although this explanation, offered at the First International Congress on
Sophrology in Barcelona, may have satisfied most of those present, we feel it
is still not adequate, for the following reasons:

Firstly, as we will see later on, certain paranormal phenomena can be
triggered in all individuals, using sophrological methods. Caycedo’s aim was
to separate sophrology from parapsychology altogether, in order to ensure
greater respectability for the new approach. This was understandable, in light
of the fact that many psychiatrists, psychologists and doctors had already
expressed hostile opinions about the new discipline, even though they knew
hardly anything about it. Getting involved in a debate about paranormal
phenomena would only have confused the issue and impede any progress
he hoped to achieve. We mustn’t forget that, despite the efforts of certain
governments and a number of serious researchers, notably in the U.S. and
Russia, the view that parapsychology is tainted by association with charla-
tans and fringe cults predominated among a vast majority of people. Al-
though shortsighted, this kind of skepticism concerning anything even
vaguely associated with the paranormal was deeply imbedded and extremely
widespread.

The fact remains, however, that many sophrologists have encountered
surprising incidents in the course of their practice, incidents that cannot be
explained by the existence of ESP alone.

Freud considered telepathy and clairvoyance vestiges of faculties that
were indispensable to prehistoric man. Telepathy was necessary in order to
communicate, and clairvoyance in order to survive in a generally hostile en-

Sophrology Page 48

vironment. As man’s logic and reason developed, these faculties became in-
creasingly atrophied, although they have still remained engraved in our cells,
and can therefore be reactivated. To do this, our logical, rational mind, cen-
tered in a part of the brain called the cerebral cortex, must be subdued, leav-
ing room for more primitive mental functions, centered in the rhinencepha-
lon or olfactory brain, to operate. Over the course of human evolution, the
primitive olfactory brain was covered over by the cerebral cortex. Altered
states of consciousness, induced by various means, allow intuitive data to
rise to the surface of our awareness.

Here are a few examples:
By developing his faculties of relaxation and concentration, a Russian
researcher, Karl Nikolaiev, was able to demonstrate amazing powers of te-
lepathy. Before receiving a telepathic message, Nikolaiev would usually re-
quire about half an hour to achieve a state of total relaxation.

Mylan Ryzl, a biochemist who became interested in parapsychology, and
more specifically in the development of paranormal faculties, used hypnosis
and suggestion to help a colleague, Pavel Stépanek, become one of the great-
est mediums of our time.

Home, the celebrated British medium, always relaxed before his demon-
strations. Alla Vinogradova, the wife of a Russian physician, used autogenic
training (a form of self hypnosis) to develop powers of psychokinesis. Marcotte
and Mendez, both specialists in telepathy, also used autogenic training to
develop their paranormal faculties.

Thought healers like Edgar Cayce, Isaltina, Arigo, Chapman and others
placed themselves in a trance state to effect their cures. And, in fact, the trance
state is nothing more than a transition from one state of consciousness to
another.

Staring at anything - a crystal, a coffee bean, a pendulum, etc. - will in-
duce a semi-hypnotic state. Oracles of old, like the one at Delphi in ancient
Greece, used noxious gas (probably a kind of drug) to achieve the same re-

Sophrology Page 49

sult, while mystics concentrated on their navel or on the blood of a sacrificed
animal, and shamans relied on rhythm and dance.

Eugene Caslant, attempting to devise a method for developing
supranormal faculties, recommended a state ‘between waking and sleep’ as
ideal.

Since sophrology incorporates all of these approaches, evaluating, repro-
ducing and ultimately applying them for therapeutic purposes, it seems the
ideal tool for the exploration of paranormal faculties.

But how to proceed?

Caycedo, a student of Schultz and founder of sophrology, concluded that
autogenic training was the best technique for inducing the desired state.

Autogenic Training

The year is 1908. Hypnosis is in decline, as far as its therapeutic use is
concerned. Criticism centers around the fact that subjects are completely pas-
sive and dependent on the hypnotist, enabling suggestions to be made that
may run counter to their better judgement.

J.H. Schultz a young doctor fascinated by a new discipline called psycho-
therapy, became interested in hypnosis and suggestion, claiming that it is
possible for certain gifted and cultivated individuals to enter a state of hyp-
nosis of their own accord, simply through an effort of will (the idea of self
hypnosis had originally been proposed by Oscar Vogt).

When questioned about what they saw and felt, subjects would often
report an initial impression of chiaroscuro, like a twilit space, which would
soon start filling with spots, veils, lines, shadows and shapes. All these im-
ages seemed to appear against the backdrop of the eyelids, in so-called visual
space, similar to what you see after staring at a bright light and then turning
away or closing your eyes.

Sophrology Page 50

Schultz called this first stage the amorphous stage, during which the mind
is still oriented outward, towards exterior events.

According to Schultz, the next stage is characterized by the visualization
of thoughts. In most cases these images are of past events, arising like se-
quences in a film, with the subject as spectator. In some cases images are
symbolic representations of ideas, rather than actual events. It is also during
this phase that remarkable perceptive changes may occur, especially in visu-
ally oriented subjects. For example, visual space can shift to an area directly
behind, instead of in front of, a subject.

Was Schultz describing some kind of clairvoyant phenomenon? Well, not
exactly. But as we’ll see later on, this stage, characterized by an increasing
interiorization of consciousness, does lend itself to the development of extra-
sensory perception (ESP) in some subjects.

Next comes the third stage, during which strange images arise in the mind.
The images seem extraordinarily real: objects, forms and colors, all linked to
the subject’s unique personality, unfold in a series of metamorphosing scenes.

Subjects also report experiencing physical sensations, notably heaviness
and heat in various parts of the body.

It occurred to Schultz to try and develop a method of self hypnosis where
subjects could make suggestions to themselves that would cause these same
sensations of heat and heaviness to arise. Why? Because a feeling of heavi-
ness is an indication of muscular relaxation, while heat indicates a dilation of
peripheral blood vessels.

Schultz considered these two physiological characteristics to be the basis
of the state of ‘disassociation’ he deemed necessary for the liberation of intui-
tive, as opposed to rational, thought processes.

He called his method autogenic training or autogenic relaxation, defin-
ing it as a system of physiological exercises carefully designed to induce a
state of general disassociation from external stimuli in the organism, with the

Sophrology Page 51

resulting state of consciousness facilitating all therapies based on suggestion,
autosuggestion, mental conditioning, and so on.

For that reason, autogenic training (A.T.) became the basis for more elabo-
rate therapeutic techniques, including sophrology.

One major benefit of autogenic training is that it enables people who suf-
fer from insomnia to reestablish regular sleep patterns. Another benefit is the
elimination of the almost constant nervous and muscular tension - or stress -
associated with a modern urban lifestyle, which in turn results in glandular
abnormalities, causing disorders like ulcers, cardiac and respiratory disease,
etc.

Therefore, in addition to facilitating the development of paranormal fac-
ulties, autogenic relaxation improves physical health as it relaxes the body
and allows the subconscious mind to express itself with much greater free-
dom.

How To Relax With A.T.
It takes a few months to master the technique of autogenic training (see
Appendix 1) on your own. For that reason, the help of a second person -
usually a trained sophrologist or hypnotist - is recommended, in order to
speed up the process. With such a person to guide you, results can be ob-
tained almost immediately.

Subjects are told to concentrate on a given object to prevent the mind
from wandering, and are then given a series of instructions, resembling the
following:

Think: I am completely calm. I - AM - COM - PLETE - LY CALM.
Now focus your mind on your right arm.
You’re right arm is starting to feel heavy.
It feels heavier and heavier.
Your right arm feels so heavy.
Think: My right arm feels so heavy.
MY - RIGHT - ARM - IS - SO - HEAVY

Sophrology Page 52

Your right arm is getting heavier and heavier.
It’s so heavy, so very heavy.

Now concentrate on your left arm.
Think: my left arm is starting to feel heavier.
It’s getting heavier and heavier.
Think: my left arm is so heavy.
It’s so very heavy.
Completely, totally heavy.

Now concentrate on your right leg.
Your right leg is starting to feel heavy.
Your thigh, your calf, are getting heavy.
Your right leg is getting heavier and heavier.
Think: MY - RIGHT - LEG - IS - COM - PLETE - LY - HEAVY.

Now concentrate on your left leg.
Relax your left leg.
In a moment it’s going to start feeling heavy.
Your left thigh and calf will feel heavy, heavier and heavier.
Think: my left leg feels so heavy.
MY - LEFT - LEG - FEELS - SO - HEAVY
Heavier and heavier.

Now your entire body feels heavy, like a massive weight, as if mercury
were flowing through your veins. You let go of your body completely.

As you focus on your right arm, you feel a wave of heat.
Your right arm is getting warm.
It’s getting warmer and warmer.
Think: my right arm feels so warm.
MY - RIGHT - ARM - IS - SO - WARM.
Completely, totally warm.

Sophrology Page 53

Now you feel a gentle wave of heat running through your left arm.
Your left arm feels warmer and warmer.
Think: my left arm feels so warm.
IT - FEELS - SO - WARM
My left arm is completely, totally warm.

Now direct the wave of heat into your right leg.
You feel the hot blood circulating in your right leg.
Your right leg is getting warmer and warmer.
It feels so warm.
Think: my right leg feels so warm.
MY - RIGHT - LEG - IS - SO - WARM.
My right leg is completely, totally warm.

Now shift your focus to your other leg.
You can feel the heat running through it.
Your leg is getting warm.
Your left leg is getting warm.
Think: my left leg is getting warmer and warmer.
My left leg feels so warm.
MY - LEFT - LEG - FEELS - SO - WARM.
Your left leg feels wonderfully warm.
Completely, totally warm.

You can feel the wave of heat running through your entire body. Your
heart pumps hot blood through your body. Your entire body is warm, com-
pletely warm and relaxed.

You feel so relaxed, more and more relaxed. The marvelous feeling spreads
from muscle to muscle, from organ to organ, through your entire body. You
are relaxed.

At this point a subject should be in a state of deep relaxation. The state
can be deepened even further by continuing with other exercises, such as
focussing on breathing or heartbeat, on heat radiating from the solar plexus,

Sophrology Page 54

on causing the forehead to become cold (not recommended for beginners as
constriction of blood vessels can sometimes cause headaches), and so on.

There are a number of other methods for inducing the sophronic state,
and it is up to individual therapists to chose those which seem to provide
best results. For our purposes, however, we can limit ourselves to three:

• Autogenic training (as described above, with the help of a second per-
son);
• Yoga nidra (focussing on parts of the body);
• Alfredo Caycedo’s Dynamic relaxation.

Yoga Nidra
Yoga nidra, or the yoga of waking sleep, consists of a complex series of
exercises designed to induce the sophronic state. Caycedo developed the tech-
nique while studying with some of the greatest yoga masters in India at the
time. Which exercises are used depends on the subject. Some, like focussing
your awareness on each body part, are extremely pleasurable.

When we are in an active, waking state, our awareness or consciousness
is focussed outward, on external stimuli and perceptions. We perceive little
of what is going on inside our body, although bodily functions are accompa-
nied by a host of sounds and other sensations. These interior stimuli are gen-
erally filtered out by our cerebral cortex.

Yoga nidra helps people tune in to their own body. Here is an example of
a yoga nidra exercise, based on an excerpt from Dennis Boyes’ excellent work,
‘The Yoga Of Waking Sleep:’

Focus your attention on your forehead.
Now shift your attention down slightly, to your right eye.
Concentrate on your right eye.
Explore it.
Feel the spherical shape of your eyeball.
Try to feel your whole eye, gently, completely, without letting any
mental images or thoughts get in the way.

Sophrology Page 55

(Beat)
Now concentrate on your left eye.
(Instructions are repeated)
Now shift your focus to your right cheek.
Feel it, feel it deeply.
You are completely present, completely focussed.
(Repeat with the left cheek)
Now shift your awareness to your right ear.
Feel the flesh of your outer ear.
Now guide your attention inside your ear.
Concentrate on your inner ear, on the auditory canal.
Feel the walls of your inner ear… etc.

All bodily parts, as well as other sensations like blood pulsing through
the veins, cellular vibrations, the feeling of clothes in contact with the skin,
and so on, are explored in this way.

Subjects who are willing to make the effort can attain the desired state of
‘disconnectedness’ by concentrating on almost any sensation, whether it be a
sound, an image, an odor or an object. You can practice while taking the sun,
relaxing in a hammock, steaming in a sauna, or sitting in your favorite easy
chair. Just tune in to your inner sensations and let yourself go. You will soon
feel yourself floating away in a very pleasant bubble of physical and mental
relaxation.

Terpnos Logos

In sophrology the main instrument of suggestion (we should perhaps
use the word instruction, since subjects are awake) is called terpnos logos, a
term Caycedo revived from the Greek.

Caycedo noticed that a certain quality and rhythm of voice was more
effective on subjects than others. As he reread ancient Greek authors, he came
across a text that seemed to be an early attempt at verbal therapy. In the
Charmides Dialog Plato tells Charmides, one of his disciples, how to cure the
mind and body, beginning with the terpnos logos, a kind of gentle monotone

Sophrology Page 56

resembling an incantation, which induces a state of relaxation, total concen-
tration and mental calm required for the verbal treatment of physical or psy-
chological disorders.

Caycedo explains how to adopt the right tone: “Adopt a tone that is as
familiar and relaxed as possible. Your voice should reverberate, as if it were
coming from inside the subject, as if it were the subject’s own voice, resonat-
ing deep within himself.”

The subject’s own voice, resonating deep within himself… If we take the
notion one step further, we could say that it really is a subject’s own inner
voice that is most effective for orienting the mind. Unfortunately, in most
cases this inner voice communicates negative messages: ‘I’m so stupid… I
can’t take it any longer… I’m nervous… I’m afraid… I feel sick… I’m fed
up…’ and so on. The accumulated effects of these negative messages, far from
being harmless, can actually result in physical or mental health problems.

There is nothing new about the notion that negative thoughts can have a
harmful impact on behavior and health. Korzibski, a Russian researcher, ob-
served that verbal formulations like ‘I’m always clumsy with members of the
opposite sex…’ or ‘I knew I could never be successful…’ or ‘I have a terrible
memory…’ etc. have a paralyzing effect on the individual.

As Buddha said, ‘We are who we think we are.’ Our thoughts, formu-
lated as verbal phrases, resonate inside us much like Caycedo’s terpnos logos
is meant to do, although often with negative results, conditioning our mind
without our being aware of it.

Saying ‘I don’t like this or that…’ or ‘I am this or that…’ stems from a
static vision of the self, when in fact the self is in a constant state of evolution.
Personal development is a dynamic, rather than a static process, so any opin-
ion you may have about yourself is really only temporary.

A Little Neuropsychology

Sophrology Page 57

To better understand the sophrological process, let’s take a look at some
rudiments of brain physiology. The main components of the human brain
include:

• The neo-cortex: a distinguishing trait of primates, the neo-cortex is the
seat of conceptual intelligence and reason.
• The rhinencephalon or olfactory brain acts as a link between the neo-
cortex and the more archaic parts of the brain. It controls olfactory functions
(from whence its name), is the seat of emotions and instinct, regulates stress,
and can facilitate healing or strengthen the body’s resistance to disease. It
also regulates altered states of consciousness, and is responsible for produc-
ing various associated phenomena, including the separation of mind and body
(also known as astral travelling), déjà-vu, shifts in time / space perception,
hallucinations, extra sensorial perceptions, and so on.
• The thalamus, hypothalamus and corpus striatum comprise the oldest
part of the brain, and control innate nervous system functions, metabolism,
respiration, and so on.

Using terpnos logos, the persuasive language of sophrology, therapists
are able to stimulate the olfactory brain to liberate or condition certain func-
tions under its control. This process can, on occasion, produce spectacular
cures. In addition, most research tends to confirm that paranormal faculties
originate in the more primitive levels of our being, i.e. those controlled by the
olfactory brain.

As we said earlier, terpnos logos (T.L.) is an effective tool for unblocking
such intuitive faculties.

Here lies the great difference between sophrology and hypnosis. Con-
sider this definition of hypnotic suggestion: ‘The state of having a belief, an
idea or a desire, when that belief, idea or desire originates in the conscious
mind of another person (the hypnotist) without the subject being aware of
the outside influence exerted by the hypnotist.’

In a sense, hypnotism bypasses the neo-cortex completely, leaving sub-
jects stripped of any rational thought, willpower or self control.

Sophrology Page 58

Sophrology, on the other hand, does not attempt to short-circuit the neo-
cortex, since verbal instructions are first perceived and processed by that part
of the brain. It is only after the mind has become calm, entering a state be-
tween waking and sleep, that subconscious intuitive factors come into play.
For that reason, subjects undergoing sophrological therapy always retain their
rationality and self control.

Caycedo’s Dynamic Relaxation

In order for sophrological therapy to be effective, subjects must first be
completely relaxed. The same is true for autogenic training and yoga nidra.

In tribal cults like voodoo or Ubanda, in mesmerism, trance therapy, etc.
induction is usually achieved through the repetition of some type of physical
activity.

Caycedo had the idea of developing a series of what he called dynamic
relaxation exercises. He collected techniques from various eastern sources
(yoga, Zen Buddhism, etc.), evaluated their effectiveness by measuring re-
sults on an EEG (electroencephalogram) and then organized the best of them
into a three-step method. Why did he turn to the east for inspiration? Simply
because eastern philosophies seem more oriented towards exploring the
workings of the inner mind than those developed here in the west - the sepa-
ration of mind and body is so deeply engraved in our culture that, despite an
overwhelming amount of research showing the fundamental link between
the two, many people still cannot understand how physical exercise, for ex-
ample, can have an impact on the way they think or feel.

Respecting the order in which human faculties evolved, Caycedo has
subjects start with a series of physical exercises, based on postures and move-
ments inspired by a form of yoga called raja yoga. This constitutes the first
stage in his three-stage method. The second stage is based on various types
of Buddhist and Hindu meditations, while the third stage is based on Zen
techniques.

Sophrology Page 59

Dynamic relaxation, combining oriental and sophrological methods, is
usually taught to groups. Entering a sophronic state greatly enhances the
effects of physical movements, and makes them easier to learn. Most
sophrological therapists combine autogenic training and dynamic relaxation,
sometimes obtaining spectacular results, notably in patients suffering from
psychosomatic problems.

Dynamic relaxation is Caycedo’s most important contribution to
sophrology. During autogenic training, the mind is aware of sensations that
are ordinarily very difficult to perceive because the body is in a state of al-
most total repose. Dynamic relaxation, on the other hand, first stimulates
muscles and organs, allowing the mind to concentrate on inner perceptions
only during recuperation periods.

From a physiological point of view, it is this recuperation period that is
most important. Caycedo was astonished to meet yogis in India who could
provide perfect descriptions of their inner organs, without ever having seen
an anatomical model or diagram. They could actually feel the inside of their
body. And, in fact, the brain contains certain receptors, called proprioceptors,
that most people hardly ever use. Yogis, on the other hand, develop these
receptors to the point where they can feel, and even modify, physiological
functions.

By devising a technique - dynamic relaxation - that provides the same
results, Caycedo helped his patients achieve a balance of mind and body, and
an awareness of their own physical makeup, enabling them to effectively
combat a host of health problems of psychosomatic origin.

American therapists were working along the same lines when they de-
veloped an electronic biofeedback device: electrodes attached to a patient’s
body were used in place of proprioceptors, allowing researchers to detect
physiological sensations that could then be transformed into auditory of vi-
sual signals.

Sophrology Page 60

Caycedo’s approach was much more organic: instead of replacing un-
used cerebral circuits with a machine, he taught his patients how to develop
their own proprioceptive faculties, in harmony with themselves.

Applications of dynamic relaxation
Many pregnant women suffer from so-called morning sickness as their
body assumes its new shape. Nausea and vomiting stem from an unconscious
rejection of the fetus, which is perceived as a foreign body. Dynamic relax-
ation helps future mothers become aware of their new corporeal structure,
causing morning sickness to disappear.

Athletes can improve their performance by developing an awareness
of the physiological effects training has on their body, and by transforming
equipment (skis, paddles, balls, javelins, etc.) into extensions of their own
body. The process resembles what happens when you buy a new car: at first,
unsure of the vehicle’s dimensions, you have to be extra careful not to run
into anything when you drive. But in only a few weeks the car’s structure
becomes so deeply engraved in your brain that you can avoid obstacles by
only a couple of inches with hardly any thought or effort. In other words,
you develop an intuitive awareness of the car as an extension of your body.
The same applies to athletes: skiers who do dynamic relaxation exercises while
wearing their equipment, for example, can considerably enhance their per-
formance.

In 1967, Dr. Raymond Abrezol was hired to teach dynamic relaxation to
the Swiss national ski team, which had done poorly in previous competi-
tions. Peter Baumgartner, who headed the team’s technical operations, had
heard of Dr. Abrezol’s success with other athletes, and placed four of
Switzerland’s top skiers under his care. At the following winter Olympics
held in Grenoble, France, three of Abrezol’s four proteges won medals. At
the Sapporo games in Japan, the Swiss team dominated the competition.

Since then, Dr. Abrezol has worked with many athletes in various disci-
plines, with equally positive results. Athletes who use dynamic relaxation
are generally in better physical shape, and are better able to handle the in-

Sophrology Page 61

credible stress that goes hand in hand with competitive sport. Result? They
win more often.

To train skiers, for example, Dr. Abrezol prescribed a rapid series of stage
one dynamic relaxation exercises. First, subjects repeat a positive formula-
tion: “I am confident. I am full of energy. I am concentrated. I am not ner-
vous. I’m not scared. I want to get out there and win!”

They then imagine a perfect performance, visualizing themselves as they
complete a perfect run down the course. Not concentrating long enough to
reach the finish line, or becoming distracted for any reason, is considered the
equivalent of a fall - the subject has to start all over again.

Then, with subjects in a sophronic state, Dr. Abrezol would lead them
through the following exercises:

1. Head rotations, six to the left, six to the right. Imagine yourself holding
a flashlight between your teeth, tracing circles with the beam of light.
2. Fifteen neck muscle contractions: subjects grimace like characters in a
horror movie, pulling the mouth in all directions, bulging neck muscles and
folding facial skin.
3. Three sets of rapid abdominal breathing exercises (subjects should stop
if pain is felt in the kidney region).
4. Complete exhalation, full inhalation through the mouth, breath reten-
tion while pumping the shoulders, forced exhalation through the nose. Three
sets.
tion while jumping in place, forced exhalation through the nose. Three sets.
tion while rotating :
the right arm
the left arm
both arms
One set each.
tion while contracting all muscles in the body; forced exhalation through the

Sophrology Page 62

nose.
tion while raising the arms above the head and contracting all muscles; forced
exhalation through the nose.
9. Complete exhalation as subjects crouch down, full inhalation as they
stand up and start turning in circles, breath retention during three complete
turns (done slowly), forced exhalation as they crouch again and hold the po-
sition for a few minutes.
10. End session with regular autogenic training technique.

Between exercises subjects should concentrate on their inner sensations
during recuperation periods.

In addition to improving athletic performance, these same exercises, based
on traditional yoga and other oriental methods, are highly conducive for the
development of paranormal faculties. Orientals are familiar with the ‘special
powers’ demonstrated by yogis at various stages in their training, regarding
them as signs of progress.

As far as we know, however, no attempts have been made to use dy-
namic relaxation to develop paranormal faculties here in the west. Dr. Abrezol
has conducted parapsychological experiments on subjects trained in dynamic
relaxation, but their training program was not conceived for that purpose. In
our opinion, there is an enormous potential for adapting dynamic relaxation
exercises for such purposes.

The Future Of Sophrology
The description of sophrological techniques provided so far may have
given readers the impression that helping subjects attain an altered state of
consciousness is easy. Unfortunately, that is not the case.

The key factor is the sophrologist’s attitude - if he or she lacks conviction
or doubts his abilities, the climate of confidence between therapist and sub-
ject, which is crucial to the success of any treatment, is undermined.

Sophrology Page 63

You may be surprised to learn that there are no laws prohibiting anyone
from hypnotizing or practicing sophrology on anyone else. On the other hand,
unexpected things can and do happen. Amateur hypnotists or sophrologists
may find themselves in situations they can’t handle. They may even panic.
All suggestions, all instructions given to subjects in an altered state, have a
tremendous impact. Sometimes results are obtained that seem to indicate
success, but turn out to be superficial solutions to some deeper problem which,
because it is ignored, may leave patients worse off than before.

For that reason, we must emphasize that the utmost care is required when
putting these techniques into practice. Whenever sophrology is used to treat
medical problems, a doctor or qualified paramedic should be in charge.
Caycedo was well aware of the importance of training qualified personnel,
and personally offered regular training sessions to potential sophrologists.

On the other hand, access to sophrology is not limited to a chosen few.
For sophrology to be effective, it must be applied as a preventive measure as
well as a cure. Caycedo also organized seminars designed for the public at
large, in which people were taught how to benefit from sophronic relaxation
techniques, and how to make sophrology a part of their day-to-day lives. He
tried to help people establish what he called ‘a psychological barrier against
disease’ and labeled this aspect of his work ‘social sophrology.’

The method seems to us to be an excellent way to combat many of the ills
associated with our modern, fast-paced urban lifestyle. As Caycedo often said
to patients, “I have confidence in myself, I place my confidence in others, and
I always develop my capacity to hope…”

Suggestion Page 64

Suggestion
The Psychology of Advertising

In sophrology, any suggestions made by a therapist remain under the
conscious control of his or her subject. Such is not the case in our daily lives:
subtle, sometimes clandestine means of persuasion are commonly used by
businesses to advertise their products, by government for propaganda pur-
poses, and even by educators, in order to manipulate students without their
knowledge.

“People who are exposed to these influences are totally ignorant of the
psychological techniques being used on them - they think they can resist ad-
vertising and propaganda, that they are free to form their own opinions, that
they can detect when they are being manipulated, and that ideas have no
power over them.”

To better understand how sophrological suggestion works, let’s take a
look at how advertising can change our behavior. Psychological laws gov-
erning the principles of advertising were formulated in the twentieth cen-
tury, although many of the techniques had already been used for centuries.
These laws helped advertisers influence potential buyers on both a rational,
and irrational or intuitive level.

You may think that if you want to sell a product all you have to do is
explain what it does. You could ask a few sincere people to list the reasons
why they bought the product, and then expand those reasons into a commer-
cial sales pitch.

Well, you would be wrong.

Suggestion Page 66

Selling is a lot more complex than that.

A classic example was reported by Ernst Dichter. A group called the Color
Research Institute conducted an experiment on housewives: each housewife
received three boxes of a sample detergent, one yellow, one blue, and one
blue with yellow dots. They were asked to test the detergents and comment
on which was best for delicate washing. Of course, all three boxes contained
the same detergent.

A majority of women responded that the detergent in the blue box was
too strong, that in some cases it damaged clothes. They said the yellow-box
detergent was not as effective, leaving stains on some clothes. The third box -
the one with both colors - was the best by far. Women said it was “marvel-
ous” or “extraordinary” for cleaning delicate laundry.

People act for two kinds of reasons:

• Logical, rational reasons (originating in the neo-cortex);

• emotional, seemingly irrational reasons.

Under hypnosis, an idea or suggestion can be planted directly into a
subject’s subconscious mind. Subjects can even be told not to act on the sug-
gestion until some later point in time (this is called posthypnotic suggestion).

For example, you could tell a subject to turn off all the lights in the room
thirty minutes after he is awakened. Five minutes before the appointed time,
the subject will start complaining of a headache, or say that the bright lights
are hurting his eyes. He’ll then go and turn them all off.

Interestingly enough, the subject has to find a rational reason for doing
something irrational, in this case an action that was planted in his subcon-
scious mind by the hypnotist.

To summarize:

Suggestion Page 67

1. The real motivation for our behavior often has nothing to do with the reasons
we think are behind our actions, as demonstrated by the women comparing
detergents, or the hypnotized subject closing all the lights.

2. These underlying motivations usually originate in the most primitive part of our
brain.

3. Why we do things can be inf-luenced through the power of suggestion.

States of consciousness
Ideally, publicists would place target populations in a state of hypnosis
in order to ensure that suggested modes of behavior become engraved in
their minds, without being blocked by the rational neo-cortex. This is more
or less what happens to people who shop in large department stores, super-
markets or malls - soothing musak, the vast array of merchandise to choose
from, subliminal odors, free samples, etc., are all designed to make shoppers
lose their sense of time, and spend more than they may have intended when
they walked in.

The type of mild concentration required to watch TV also places viewers
in a state that is very close to hypnosis. Driving a car on the highway can
have the same effect: the purring of the engine, the comfortable seats, the
monotony of the passing scenery, combine to place you in a state of mind that
is very receptive to suggestion. Advertisers take full advantage of the situa-
tion, transmitting powerful suggestive messages on billboards, bus and truck
panels, car radios, etc.

As people unconsciously slip into a kind of collective trance, the market
potential for all kinds of products grows larger and larger. Companies hire
and train sales people by the thousands, using the very same advertising
methods to convince their own personnel that the products they represent
are excellent, and deserve to be sold. In many cases sales people are not sim-
ply dupes of the system - they are aware that they are being programmed,
but allow themselves to be conditioned, knowing that the best way to sell a
product is to believe in its merits.

Suggestion Page 68

Hitler and his advisors mastered the techniques of mass hypnosis per-
fectly - the huge rallies, with their massive decor and music, as well as the
monotonous tone of his speeches, have become models of government pro-
paganda.

In short then, both advertising and propaganda try to induce a semi-hyp-
notic state in target populations, enabling the suggestions that are made to
bypass the critical, conscious part of the mind.

Suggestion

Suggestions are planted in people’s minds with the help of images (the
term ‘image’ is here used to include auditory, tactile, olfactory and gustatory,
as well as visual images).

We are bombarded with visual images through various media: TV, mov-
ies, magazines, window displays, brochures, billboards, and so on. Since psy-
choanalysis discovered that our subconscious mind thinks in terms of sym-
bols as well as images, symbols have become an important vehicle for trans-
mitting suggestions: a photograph of a man’s hand holding a box of deter-
gent is retouched to accentuate the hairs growing on the back of the hand.
Why? In order to enhance its virile symbolism and suggest that the detergent
is more powerful.

It is more difficult to alter olfactory, tactile and gustatory images in this
way, since they usually take the form of free samples of a given product.

Auditory images, on the other hand, are easily enhanced. Sound effects
like the click of a seat belt being fastened, or the glug-glug of wine being
poured from a bottle, are powerful suggestions, but the most powerful of all
auditory images is language itself.

Animals possess five senses and their mental representations, constitut-
ing what Pavlov called the ‘primary signaling system.’ Man, because of his
superior cerebral potential, developed a second signaling system, connected
to the first, which greatly facilitates the transmission, manipulation, compila-

Suggestion Page 69

tion, association and abstraction of cerebral images. This second system is
language. People can directly transmit their own cerebral images to others,
through the power of words and their influence on the mind. It is this same
power, called terpnos logos, that sophrologists use to create new associations
or unblock inhibited mental processes.

Various factors are used to reinforce the power of a suggestion:

Security
In order to appease and reassure our logical minds, advertisers often of-
fer arguments that are designed to make potential buyers feel secure about a
given product: its longstanding track record (established in 1874); its use by
well-known personalities; its official recognition (winner of the — prize, ap-
proved by the FDA, etc); the brand name itself, which is often formulated to
inspire confidence (pure Colombian coffee, Century 21, etc.).

Relaxation
The body and mind are in constant interaction. A tense mind is translated
into nervous tension and muscular contractions. If the mind is to be recep-
tive, the body must be relaxed. North African carpet vendors have been aware
of this fact for centuries - clients are comfortably seated and offered a cup of
mint tea before wares are exhibited. Friendly sales persons who smile a lot
put buyers at ease. The same technique is used in TV and print ads, where
restful images appearing before the actual sales message are designed to help
customers relax.

Concentration
Once our attention is attracted by any aspect of an ad, other elements can
be added, since the mind continues storing information unconsciously. In the
example of the detergent being held by a manly hand, the symbolism, al-
though not perceived on a conscious level, still has an impact. Subliminal
advertising, discovered in 1965, transmits messages which are received on a
level below that of ordinary consciousness. Superimposed images pass by so

Suggestion Page 70

quickly that the conscious mind does not have time to perceive them. Never-
theless, they are perceived - tests have clearly shown that consumer behavior
is influenced by these subliminal suggestions. The practice is now illegal, but
the mechanism is still in place, occurring whenever you concentrate on a
given object, but continue to register periphery information (for example while
staring at a computer screen).

Repetition
Napoleon once said, ‘repetition is the best part of rhetoric.’ Fortunately,
when we are in a waking state a simple suggestion is not enough to modify
our mental structures, and in turn our behavior. Repetition reinforces an ini-
tial suggestion and compensates for the weakness of the original signal. If
repeated often enough, a new cerebral pathway is formed.

Some brand names have been repeated so often they have become part of
our everyday vocabulary (every advertiser’s dream!); Kleenex, Frigidaire,
Nike, Bic, etc., were all unknown brand names at one time. Through repeti-
tion, they have become synonymous with the products they represent. The
exact same process is at work during our education and conditioning as chil-
dren - frequent exhortations to ‘be careful!’ or ‘don’t touch!’ become so deeply
engrained in our minds we cease to question their validity.

Emotional state
Intense emotion, whether it be fear or joy, can rapidly create a new model
of behavior when associated with a suggestion. Television advertising ex-
ploits the phenomenon by associating products with memorable events (the
birth of a child, marriage, graduation, etc.).

Suggestion through example
A suggestion becomes much stronger when people can identify with the
person or group making it. Non-verbal communication (smiling faces of
people who have used a given product) is often used to provide an added
dimension to the message.

Suggestion Page 71

Examples are one of the strongest forms of suggestion in existence. If, on
the other hand, the person or group making the suggestion acts differently
than intended, the suggestion will be severely weakened, or even neutral-
ized. The power of setting an example goes all the way back to childhood,
when our parents acted as models for our developing behavior.

Faith
The greater the faith or confidence we place in a person or object, the
more susceptible we become to suggestion. Faith can move mountains, as the
saying goes. It can also place people in a state of semi-trance, making them so
enthusiastic their normal cerebral functions become inhibited. This is what
happens when someone who is ordinarily shy and uncommunicative becomes
transformed by his or her belief in a cause into an eloquent orator, capable of
stirring up the masses through the power of images and words.

These are just a few examples of the ways in which suggestion influences
our daily lives.

How are such suggestions transformed into acts?

Suggestion is a form of cerebral conditioning, but between the sugges-
tion and the act it implies lie a whole series of complex processes. A researcher
named Bernheim was the first to discover what he called ‘ideo-dynamics’ -
the theory that all suggestions tend to result in actions, as the subconscious
automatically attempts to induce us to act on what it perceives.

Driving a car along the highway, lost in thought, you may suddenly real-
ize you’re approaching your exit. It’s as if you were driving on automatic
pilot. The same type of thing happens when you are trying to solve a prob-
lem - unable to find a solution, you concentrate on something else, when
suddenly you’re hit with an inspiration, as if the mental process had contin-
ued on a subconscious level, and guided you to the answer you were seek-
ing.

Suggestion Page 72

We’ll be taking a closer look at ideo-dynamics later on.

Research on hypnosis, and later on psychology and psychoanalysis, has
enabled us to gain a better understanding of the mechanism of suggestion. In
the same way that sophrologists are sometimes able to affect miraculous cures
using terpnos logos, other disciplines have been using various techniques to
achieve the same result. All however, are based on the principles of sugges-
tion we have just outlined.

How Miracles Happen
Let’s start with the Catholic Church, as personified by Jesus and his
apostles, and the saints. Overwhelming evangelical testimony through the
centuries claims that … ‘the blind were made to see, the deaf to hear, the
crippled to walk, the lepers to be healed, and even the dead to be brought
back to life.’

Saints are still performing miracles as we approach the end of the twenti-
eth century, in various locations like Lourdes Cathedral in France. What seems
to characterize most miracles is the fact that they occur instantly. There is
nothing mysterious about curing psychologically induced functional disor-
ders over time - suggestions planted in the mind, perhaps enhanced by some
degree of trance and a dose of faith, gradually take effect and resolve the
problem. The instant cures of organic disorders attributed to miracles, how-
ever, remain mysterious.

Professor Robert Tocquet of the Paris School of Anthropology, and a dis-
tinguished parapsychologist, offers the following hypothesis:

We know that the ability to regenerate organs exists in some animals. The
higher we get on the evolutionary ladder, the more this ability is diminished.
In man it has more or less disappeared. Invertebrates have astonishing pow-
ers of regeneration. Cut a sponge into tiny pieces and each piece will recon-
stitute itself entirely. The same is true of worms - when cut into segments,
each part become a whole worm. Starfish, a little higher up the ladder, are
able to contract themselves when afraid by expelling most of their internal

Suggestion Page 73

organs, which they then regenerate when the source of danger has passed.
Fish are able to redintegrate (the process of regenerating limbs or organs)
some amputated body parts, including fins, jaws and sexual organs. Sala-
manders can redintegrate eyes, legs and tail (as can some other lizards).

Under normal conditions, this regenerative ability is absent in humans.
But does that mean that it does not exist? Professor Tocquet believes that it
does exist, in a latent state, in all people. As we said earlier, man evolved by
superimposing a new part of the brain (the neo-cortex) over its more primi-
tive part, at the same time refining and re-organizing its functions.
It seems that the function of redintegration, generally no longer appar-
ent, can be reawakened under certain conditions. There are two ways this
can happen:

• either a person stimulates his or her own latent faculties of redintegration be-
cause of a psychological, emotional, or physiological shock (like sudden immer-
sion in cold water, as is the custom at Lourdes);

• or a second party, gifted with paranormal faculties, stimulates the latent pro-
cess.

Professor Tocquet then calculated the rate at which cells must divide in
order to regenerate an organ or cure a physical problem almost instanta-
neously, determining it to be fifteen to thirty times more rapid than normal,
which remains within the realm of acceptable limits. His conclusion:

“Under these conditions, the almost instantaneous regeneration of tis-
sues observed in so-called miraculous cures does not seem to be incompat-
ible with normal cellular division. The metaphysical factor, the existence of
which we are postulating here, must in some way accelerate the process to a
rate that is not beyond reasonable limits. In addition, paranormal factors not
only stimulate and accelerate cellular division, but also organize these divi-
sions according to strict anatomical principles, so that a specific organ or other
bodily part is reconstructed.”

Suggestion Page 74

As we’ll see a little later on, the Russian discovery of bioplasm reinforces
this theory.

In most cases then, some type of suggestion is responsible for effecting
psychosomatic cures, whether they can be explained or are deemed miracu-
lous. The ancient kings of France, who were believed to rule by divine right,
were reportedly able to cure cases of scrofula, characterized by tubercular,
purulent abscesses on the skin, by touching affected persons. On specific holy
days, following rituals of solemn prayer, they would walk through the streets
and perform a laying on of hands that could cure thousands of people at a
time. This power was lost during the reign of Louis XVI. Charles X tried to
revive it, but in vain - by that time doubt in the institution of divine right had
become too strong to overcome.

A demonic spectacle
The Jansenist movement in France had been condemned on a number of
occasions by the time Deacon François of Paris, a fervent Jansenist and ex-
tremely popular man of the cloth, died on May 1, 1727. His followers prayed
at the deceased deacon’s tomb, hoping for a miracle that would incite the
Church to admit the error of its ways and cease its unjust persecution of the
Jansenist movement.

A pauper named Léro, suffering from bleeding ulcers on his left leg which
doctors had been unable to cure, spent nine days at the deacon’s tomb, pray-
ing for a miracle. On the ninth day he rose up, completely cured.

The news spread quickly, and soon a huge crowd had gathered around
the tomb, made up of people suffering from all sorts of ailments. Over the
next five years, thousands of miraculous cures were reported to have taken
place in the cemetery where the deacon lay buried. The scene must have re-
sembled Dante’s inferno - imagine one of Mesmer’s group sessions, with
people going into convulsions, creating an atmosphere akin to mass hysteria,
with the added element of torture being administered as penance - beating,
burning, stoning, whipping, etc. Strangely enough, in many cases flagella-

Suggestion Page 75

tion and other forms of torture actually seemed to improve a patient’s condi-
tion. By modern standards, of course, the spectacle seems sickening.

The Church, worried about a possible revolt, demanded that King Louis
XV put an end to the demonic demonstrations. The king, horrified by ac-
counts of mass hysteria, grotesque convulsions and other bizarre occurrences,
closed the cemetery on January 29, 1732.

The people responded by posting a notice on the cemetery gates: As King
Louis decreed, God take heed, miracles no more, beyond this door.

Faith Healers

Many of the same elements we mentioned in our discussion of advertis-
ing were at work in places like Lourdes and the Saint Médard cemetery where
deacon François lay buried: encouraging faith and confidence, inducing a
semi-trance like state, inciting sudden violent emotions, establishing recog-
nition by, or identification with, well-known personalities, and so on.

The art of faith healing continues to this day. In countries like France, you
are more likely to encounter a country healer than a shaman dancing to the
beat of drums, although the country healer may seem just as strange, repeat-
ing mystic rituals that have been handed down for centuries, accompanied
by gestures, incantations, magic formulas, potions, ointments, talismans and
the like.

In the Eye Of The Sorcerer, a report on sorcery in France by two journalists,
P. Alfonsi and P. Pesnot, examples are given of magic formulas used by heal-
ers to cure the sick:

“ APHONIDA + MALTHEURS + URAT + PUATIA + CONDISA+
FONDEN + ORTOO + NOXIO + APENIS + BOURGASIS + GLAY + VENIA
SERCHANI.

“Feel the presence of the Lord and the Blessed Virgin. Holy Saint John
has joined them. God says to Saint John: Sit down. I cannot, replies Saint
John, my eyes are too painful. Sit down, says God, and I will cure your eyes.

Suggestion Page 76

With this white veil I bind you. With this red veil I caress you. With this black
veil I cure you. In the name of the Father, the Son and the Holy Spirit.”

Hemorrhaging was stopped with the following incantation: “De latere
ejus exivit sanguis et aqua.”

“For sprains and broken limbs repeat: May God, our blessed Saint Anne
and the holy Saints Cosmos and Damien heal these bones, nerves, and joints...”

The prayers were chanted as the healer made the sign of the cross, and
touched or breathed on the injured part of the body.

When analyzed, it was found that the potions, ointments and plants pre-
scribed by such faith healers did sometimes contain active ingredients that
might have had a beneficial effect. Modern healers, however, tend to use con-
coctions with absolutely no medical benefits, often composed of flour, lac-
tose, chalk, talc, distilled water and bitter tasting syrup. Nevertheless these
substances can have an extraordinary effect, due no doubt to the power of
suggestion, and to the faith patients place in the healer. The medical term for
this is the placebo effect, which we’ll be talking more about later on.

Talismans, medallions, holy images and symbols, crystals, precious stones,
etc. were supposed to have more of a preventive than a curative effect, and
often yielded results that were quite spectacular. The bearers of talismans
would frequently be lacking confidence in their own intellectual and/or physi-
cal abilities. If their faith was strong enough, they could draw strength from
the talisman, improve their condition, and attribute the change to divine in-
tervention. It was as if the symbol removed inhibitions and released latent
talents and strengths.

In the process of healing through suggestion, the power attributed to the
healer already exists in a latent state in the patient. All the healer does is act
as a catalyst, releasing the self healing mechanism. Suggestion is not the only
means of achieving this - certain paranormal faculties can also have the same
effect, as we’ll see in the last part of this book.

Suggestion Page 77

In this century, one of the most celebrated healers in Europe discovered
his talent almost by accident. Colonel Olcott was a student of the famous
medium Madame Blavatsky. Olcott met a man named Cornelius Appu, suf-
fering from paralysis in one arm, and partial paralysis in a leg. Olcott de-
cided to try and help the man by performing a few magnetic passes, after
suggesting that the technique could help. The treatment seemed to have no
immediate effect, but the man returned the next day saying he felt a little
better. He wanted another treatment. Colonel Olcott was surprised, but agreed
to try again. In a few days his patient had regained full use of his limbs. Appu
reported the incident to the local newspaper, which ran a story about the
‘miracle cure,’ claiming that Colonel Olcott was an extraordinary healer.

People started showing up at his door, either because they were curious
or because they were seeking help. Olcott cured one person, then another
and another. His reputation spread like wildfire, and he soon found himself
inundated with requests for help from the four corners of the globe.

After his own initial surprise and skepticism had passed, Olcott accepted
what seemed to be an undeniable fact: either because of his notoriety, or be-
cause of the confidence he inspired in people, he really was able to cure the
sick. It was as if the faith people placed in him had reinforced his own talent
as a healer.

In modern times, a new breed of faith healers has appeared, notably in
the Philippines. Charter companies are booked solid, flying people to group
healing sessions, rituals that usually include prodigious amounts of blood
and organs, both of which act as visual suggestions, reinforcing the faith of
subjects. Here is a report by the wife of a Latin American diplomat who went
to Manila for a firsthand look at these so-called miracle workers:

“Suggestion is their main tool. They know that for patients to believe in
their power, they have to spread a lot of blood around, creating the impres-
sion that they are literally tearing the disease out of a patient’s body. It is the
patients themselves who beg to be operated on. When a healer refuses for
one reason or another, they are greatly disappointed.

Suggestion Page 78

If their demand for help is accepted, they are all the more apt to believe
the intervention will work. Based on what I saw with my own eyes, there is
no fraud involved. The whole thing is staged to stimulate patients’ own psy-
chological powers of self healing.” (Olivier Jourdan, Paris Match Magazine,
No. 1309).

Spirit healers
This type of healer enters a trance state during which he or she is ‘pos-
sessed’ by the spirit of another, usually a deceased doctor. The healer then
operates on the patient’s ‘subtle body,’ a kind of energy body that mirrors the
physical body. Once the operation is complete, beneficial effects are supposed
to be transferred to the patient’s physical body.

One of this century’s most renowned healers from the ‘world beyond,’
Doctor Lang, could be summoned by a certain George Chapman, a fireman
by profession. His list of cures was impressive, to say the least. Many mem-
bers of the medical profession did not hesitate to refer their patients to him
when conventional medical interventions failed. As one doctor said, “I be-
lieve that spirit healing does truly exist. The only problem is explaining how
it works.”

The power of suggestion can be just as effective in a negative sense -
many people, believing they were afflicted with the plague, developed all
the symptoms of the disease, although post-mortem examinations showed
that the only way they could have been affected was psychologically. Any
doctor knows that telling patients they have nothing to worry about, that a
health problem is minor and will soon disappear, will accelerate the healing
process, while saying something like, “I’m afraid your condition is serious,
there isn’t much we can do for you…” will probably make patients even more
ill than they already are.

Can the cures produced by Chapman and other spirit healers be attrib-
uted solely to the power of suggestion? The list of health problems success-
fully treated in this manner is astonishing: ulcers, cancer, blindness, schizo-

Suggestion Page 79

phrenia, polio, etc. Sometimes patients even develop scars where ‘subtle body’
operations were supposed to have been carried out.

Spirit healers abound in Brazil, a country that has inherited the cult tradi-
tions of its African and Indian populations. José Arigo, who died in 1973, was
reported to have performed operations with a kitchen knife, without leaving
any scars whatsoever. At present, a woman called Isaltina is the reigning queen
of spirit healers. Her inspiration is a certain Doctor Artz Scovsk, a German
physician. Isaltina’s reputation generated so much controversy that a Brazil-
ian TV station decided to try and produce a live broadcast of her sessions.
Isaltina accepted, knowing full well that if she failed she would destroy any
confidence people had in spirit healing, as well as her own reputation. The
TV journalists were allowed to choose the patient, and the whole procedure
was to be witnessed by seven doctors.

On the night of the broadcast every TV in Rio was turned on. Stores stayed
open late, restaurants and bars with television sets were packed with cus-
tomers. In poorer districts, neighbors crowded into homes where a TV was
available. Isaltina was introduced, and said a few words to her spectators.
Then the patient was wheeled in a wheelchair. He was a well known person-
ality, a doctor and former Secretary of State. Both his legs had been paralyzed
for years.

After exchanging a few words with the man in order to gain his confi-
dence, Isaltina told him to relax, and then placed him in a trance. She made a
few passes over his torso and legs, under the skeptical scrutiny of the seven
doctors present.

After some minutes she said, “It is done.”

The camera zoomed in on the patient. He sat up, appearing to be still half
asleep. Slowly he placed one foot on the floor, then the other. Then, before the
astonished eyes of millions of viewers, he stood up, walked over to Isaltina
and embraced her.

The extraordinary Edgar Cayce

Suggestion Page 80

Perhaps the most extraordinary case of paranormal healing ever recorded
concerned the amazing Edgar Cayce.

In October, 1910, the Times of London ran the following headline: ILLIT-
ERATE BECOME GREAT PHYSICIAN UNDER HYPNOSIS. The strange
powers exhibited by Edgar Cayce rocked the very foundations of the medi-
cal world. Cayce, who did not need to be possessed by a deceased doctor in
order to cure people, seemed to have inherited the paranormal faculties of
the Marquis de Puységur who, in a state of hypnosis, was able to diagnose
patients’ health problems, and then prescribe appropriate remedies.

His story was the subject of endless discussion, and rightly so, since the
thirty thousand or so diagnoses made by Cayce were all carefully documented,
authenticated and verified by trained physicians. Result: in over 80% of cases
Cayce’s diagnoses were correct, and the treatments he prescribed effective,
even though they often defied any known laws of medicine.

Having mastered the technique of self hypnosis, Cayce would simply lie
down and take a few deep breaths. In just a moment or two his eyes would
start fluttering and his body would begin twitching, signaling the onset of
the trance state. An assistant would recite the following instructions:

“Now you are going to see Mr. —, born on —, living in —. You will per-
form a complete and detailed examination of this person, and you will tell
me what state he is in now, and give me the causes of any problems you find;
you will also tell me what measures to take to alleviate his problem. Now
you are going to answer the questions I have just asked.”

Without being given any more information, Cayce would describe the
person, the place he or she lived, and his or her physical condition, along
with his recommendations for a cure.

Suggestion entered into Cayce’s work in two ways:

• Firstly, the formula recited to him as he entered a state of hypnosis somehow
triggered his powers of clairvoyance;

Suggestion Page 81

• Secondly, the prescriptions he offered to patients became doubly effective be-
cause of the nature of their source, which acted like a powerful post-hypnotic
suggestion.

Christian Science and Suggestion
Phineas Parkhurst Quimbey, a watchmaker living in New Orleans in the
mid 1800’s, was well aware of the importance of suggestion. An avid practi-
tioner of what was then still called magnetism (later referred to as hypnosis),
Quimbey noticed something unusual: during diagnosis / prescription ses-
sions, his subject seemed to prescribe remedies and treatments which, al-
though often apparently inappropriate, seemed to be just as effective for cur-
ing patients.

On one such occasion, his hypnotized subject prescribed a medication
that happened to be very expensive. When Quimbey told him that the woman
being treated was poor, and asked him if it would be possible to prescribe
something that was within her means, the subject / therapist immediately
suggested a remedy that, although much less costly, would have the com-
pletely opposite effect of the original remedy.

Quimbey could only deduce what he had long suspected was true: it was
a patient’s faith in the process of consultation, and in the power of the pre-
scribed remedy - and not the remedy itself - that was responsible for the cure.

He decided to abandon what he called ‘the subterfuge of magnetism’
and instead developed a quasi-religious, quasi-philosophical system which
would guarantee the health of its followers. He called it Christian Science, or
the science of health.

Mrs. Mary-Baker Eddy was one of Quimbey’s patients. She was a ner-
vous woman, hot-tempered, highly emotional, uncompromising in her mor-
als to the point of being neurotic, and a passionate believer in spiritualism.
She also happened to be bedridden, suffering from paralysis.

After being cured by Phineas Quimbey’s new doctrine, she became its
most fervent disciple, devouring everything Quimbey had written on the

Suggestion Page 82

subject. Quimbey himself died a short time later, and Mrs. Baker-Eddy took
over the reins of the fledgling movement.

Here’s what Mark Twain had to say about her character: “She was born
with the mind of a businessman, and a great appetite for power. If she found
a job as a chef’s assistant in a hotel, there is no doubt in my mind that in two
years she would own all the hotels in the city, and in twenty years, all the
hotels in America. She is the driving force behind the huge fortune amassed
by the Christian Science movement.”

In half a century, Mrs. Baker-Eddy built a vast occult empire, based on a
strictly hierarchical system of management and efficient organization. At
present the movement has attracted over two million followers around the
world. Members must pay to take courses, pay to be treated, pay to attend
ceremonies. If and when they finally graduate as accredited Christian Sci-
ence healers, they have to pay a monthly fee to retain their license to practice.

The ideological basis of the movement can be summed up as follows:
Man, being an emanation of God, is spiritual and eternal. Man never was,
and never will be, a material entity. Pain, suffering and disease are all imag-
ined, caused by mistaken beliefs. Restore truth in the minds of patients, and
they will be cured.

Although we do not espouse this doctrine, it must be admitted that it has
certain benefits:

• Instead of raising children to fear sickness and suffering (and thereby turning
them into anguished adults), Christian Science teaches children that they are
basically healthy. This seems to actually strengthen their resistance to disease,
at least on a psychological level.

• If official testimonials and documented reports can be believed, Christian Sci-
ence is responsible for thousands of ‘miraculous’ cures of all kinds, ranging
from fractured bones to cancer tumors to mental disorders, effected either by
patients themselves, or with the help of a qualified Christian Science healer.

Suggestion Page 83

• The movement’s positive philosophy seems to benefit believers: like a self-ful-
filling prophecy, constant suggestions that followers have the right to health,
wealth and happiness through faith in Christian Science actually produce re-
sults.

Unfortunately, like many doctrines, Christian Science is uncompromis-
ing as far as its moral dictates and aberrations are concerned, and does not
tolerate any resistance or skepticism: followers must place complete faith in
the biblical quotes and ‘keys’ revealed by Mrs. Baker-Eddy, and systemati-
cally refuse any form of conventional medical treatment, even under circum-
stances which are life-threatening.

Coué : an attempt at synthesis
Emile Coué, a member of the Nancy School mentioned earlier, eventu-
ally developed his own method of suggestion, to be used on subjects in a
waking state rather than under hypnosis. The Coué Method was derided by
detractors, who misunderstood its aproach. Coué himself was ridiculed - he
wasn’t even a doctor, only a simple pharmacist. And yet, the method en-
dured, and Coué’s name is inscribed in the annals of psychology for having
formulated the laws governing suggestion, described below.

The Law of Inverse Effort
If you think, “I want such and such a thing to happen…” and your inner
mind says, “You want this to happen, but it won’t…” not only will you not
get your wish, you’ll get the opposite of what you want.

To illustrate the point, Coué used a story told by the great French scien-
tist Pascal: Take a plank of wood thirty feet long and half a foot wide, put it
on the ground and ask people to walk its length. Most people would not
have any trouble. Take the same plank, suspend it between two ten-story
buildings, and ask people to do the same thing. Chances are, no matter how
much of a conscious effort they make, most people would fall, or be too afraid
to try.

Suggestion Page 84

The same applies to people suffering from insomnia, for example. The
thought: “I’m going to have trouble falling asleep…” inevitably crosses their
mind as soon as they get into bed. The more of an effort they make - the
harder they try to fall asleep - the more agitated they become. In fact, it is
only when they stop wanting to fall asleep that they are able to do so.

Say there’s a word on the tip of your tongue - no matter how much of an
effort you make, you can’t recall what it is. But if you say something like,
“It’ll come to me…” and then stop trying to remember, you’ll probably have
a sudden flash a few minutes later and remember the word.

Think about what happens if you say, “I’m going to give it a try…” The
word ‘try’ implies a possibility of failure. A suggestion formulated in this
way will have a negative effect because it is accompanied by doubt, and it is
the aspect of doubt that your subconscious mind will focus on. Result? The
opposite of what you want to happen will happen.

The Law of Dominant Effect
This refers to the ideo-motor aspect of suggestion we talked about ear-
lier: the conscious mind will rationalize ways to transform any idea accepted
by the subconscious mind into a reality. In addition, a stronger or dominant
suggestion will take precedence over a weaker one.

Our behavior is characterized by the choices we are constantly having to
make. We cannot think two things at the same time, nor can we act in two
different ways at the same time. If you manage to convince a kleptomaniac
that he or she won’t steal anymore, then s/he won’t steal!

Coué formulated the following laws concerning this aspect of sugges-
tion:

1. When the conscious and subconscious minds are in conflict, the subconscious
mind will always - without exception - prevail.

2. When the conscious and subconscious minds are in conflict, the subconscious

Suggestion Page 85

mind exerts a force that is in direct proportion to the square of the conscious
mind (the mathematical term is an analogy which we hope will help readers
comprehend Coué’s approach).

3. When the conscious and subconscious minds are in agreement, they do not
work together - each gains force from the other.

4. The subconscious mind can be directed.

Autosuggestion
At first Coué used suggestion in a very specific way: he would suggest
that such and such a symptom would disappear. Later he realized that mak-
ing more general suggestions was just as effective - it was as if the subcon-
scious took over the job of targeting specific problems. He finally came up
with the formulation that made him famous:

“Day by day, in every way, I am feeling / getting better and better.”

He told patients to repeat the formulation every day, during autosugges-
tion sessions, claiming its effects would prove to be both preventive and cura-
tive.

What is autosuggestion? As far as Coué was concerned, all exterior sug-
gestions are transformed into autosuggestions before being acted on, because
only then are they accepted by the subconscious.

“We can define suggestion as ‘the action of grafting or imposing an idea
onto the brain of another person.’ But can we really do that? Strictly speak-
ing, no. Exterior suggestions are useless in and of themselves: they will have
absolutely no effect until the subject transforms them into autosuggestions.
As for autosuggestion itself, we could define it as… “the implantation of an
idea in one’s mind, by oneself.” You can suggest anything to another person:
if that person’s subconscious does not accept it, if it is not digested and as-
similated, so to speak, and transformed into an autosuggestion, no action or
change in behavior will be forthcoming.”

Suggestion Page 86

This means that we can formulate and implant suggestions in our own
mind.

In fact, that is exactly what we are doing all day long!

We are all conditioned by the way we think. Buddha put it another way:
“Everything we are is the result of thought: our present condition is based on
thought, it is made of thought. If a person speaks or acts while under the
influence of negative or harmful thoughts, pain and suffering will follow, as
surely as a cartwheel follows the hooves of an ox.”

To compensate for the many negative autosuggestions we make each day,
Coué advised his patients to embark on a program of positive programming.
Although he refused to use hypnosis per se, he did recommend that patients
repeat their formulations under specific conditions:

• just before falling asleep;
• just after waking up;
• while listening to the ticking of a clock or metronome.

As you can see, these conditions, which were designed to help patients
become particularly receptive, resemble the relaxation techniques used in
sophrology.

The trouble with “it”
I once did a little test: I slipped a couple of Coué’s best known formula-
tions, including “Day by day, in every way, I am getting better and better…”
and “It will pass…” in with some other papers. Without mentioning any-
thing about their origin, I asked a semantics expert to analyze the language
and, if possible, improve its structure, in order to make the formulations more
suggestive and give them greater emotional impact.

Suggestion Page 87

He said there was nothing he could do to improve the formulations. He
was especially impressed by Coué’s next to best known phrase, “It too will
pass…” Here’s what he had to say about it:

“According to Freud, the word ‘it’ represents the part of our subconscious
related to our most primitive impulses. We’re always talking about that part
of ourselves, referring to it simply as ‘it:’ “Doctor, it hurts…” “It’s okay…” “It
makes me so upset…” “I feel it’s doing me good…” etc.

“In many instances, functional or organic disorders are caused by con-
flicts between our conditioned conscious mind (restricted by taboos, tradi-
tions, moral codes, etc.) and our subconscious impulses.

“It too will pass…” is a suggestion that liberates the subconscious. The
‘it’ part of ourselves is changing, along with the rest of the world - it can
make progress, instead of remaining stagnant and creating corresponding
blockages in our body or conscious mind, which in turn result in physical or
mental health problems.”

I found the concept interesting, perhaps because I had just run into a little
problem with the word ‘it’ myself. After a seminar I gave on developing para-
normal faculties, I asked the participants to write a short evaluation of the
course. The word it appeared so many times, in reference to so many aspects
of the course, that I had to ask a journalist friend of mine to rewrite the testi-
monials in order to make them easier to understand.

Here’s an example. Paul H. wrote: “It made me more aware of these kinds
of phenomena… it helped me acquire greater self discipline, and more con-
trol over my nervous system and my body in general… it provided a thread
of meaning to my life that had been missing before…. It shows people who
rely too much on logic and rationality that there are other dimensions to life.”

The ‘it’ Paul was referring to could be described as… ‘the part of our
subconscious mind that controls paranormal faculties and is receptive to sug-
gestion.’ With that in mind, his evaluation made much more sense.

Suggestion Page 88

To get back to Coué… his two best known formulations (Every day, in all
ways… and It will pass…) are like Vitamin C for the subconscious mind.
They proved to be so effective that thousands of cures were attributed to
their effect. As Coué himself said, “The technique of autosuggestion is not
meant to replace medical treatment, but to reinforce it. Mental formulations
are designed to act as an aid both for patients and doctors.”

Unfortunately, Coué himself was idolized by many of his patients, who
swore by his method and claimed that no other treatment was worthwhile.

Magic and illusion

When I was a teenager I discovered I had a passion for magic. As I prac-
ticed my ‘tricks’ I learned three important things:

- Firstly, the human mind is very fallible. All kinds of slight-of-hand move-
ments are performed out in the open, right there for everyone to see. The
magician is nervous, fearing someone will detect the ruse. But no, everyone’s
attention is distracted by a diversionary word or a gesture. Although specta-
tors do see what is going on, their mind chooses not to analyze what it per-
ceives.

- Secondly, I observed how simple tricks could become transformed into
almost legendary feats, simply by being recounted to others. There was noth-
ing more satisfying than doing an easy trick, and then listening to people tell
their friends about it. It’s amazing how much information was added or left
out in these accounts - in most cases the trick, as it was described later, was so
different from the original it would have been impossible to perform, even
for the most skilled magician!

- The third thing I noticed is that people love to believe in mystery and
deception, even when finding a logical solution is simple. The last thing a
magician should do is reveal how his tricks are performed to an audience.
No matter how ingenious a trick is, people are always disappointed when

Suggestion Page 89

they find out how it’s done, perhaps because they feel stupid for not having
figured it out for themselves.

The same applies to the use of terpnos logos in sophrology, and Coué’s
method of positive formulation. Both techniques are so simple, and yet they
work!

Coué’s method can be considered a precursor of sophrology. The tech-
niques are similar in many ways: Coué would speak very slowly, using a
single rhythmic tone, much like the monotone used in sophrology, when in-
structing patients. He also told his students that when they made sugges-
tions they should not act like someone ordering a patient to do something.
Instead they should act like a friend, a guide, leading patients towards the
path to recovery. This is precisely the attitude adopted by sophrologists.

There is an Emile Coué Institute in Paris where his method is still being
taught, and where interested persons can obtain a recording of the complete
series of formulations, taped by Coué himself (for a transcript see Appendix
2).

The placebo effect

In 1949, the American pharmaceutical industry introduced a new type of
medication - antihistamines - designed to combat allergies, asthma and, it
was thought, sinusitis and colds.

The publicity went into full swing, announcing that science had finally
found a miracle cure for the common cold. Consumers flocked to their local
pharmacies to buy the product and, interestingly enough, results were re-
ported to be excellent in most cases.

The American army expressed an interest in the new drug, since a large
number of soldiers tended to catch cold during rigorous training exercises.
Because sick soldiers can’t just take a few days off to rest and recover, colds
would often degenerate into bronchitis and other types of respiratory disor-

Suggestion Page 90

ders. The army appointed a military doctor, Lieutenant Colonel Hoagland, to
undertake a series of test before the order for the medication was actually
signed.

To ensure that the antihistamines were effective, Dr. Hoagland divided
his subjects into three groups:

• group #1 received no medication at all - colds were left to run their natural
course;

• group #2 were given antihistamine tablets;

• group #3 were given tablets that resembled the antihistamine tablets in every
way except one - they were made of lactose instead of medication (lactose is a
sugar found in milk, and has absolutely no pharmaceutical effect).

Subject were told to report back in two days. When they did, Dr. Hoagland
was amazed by what he found:

• members of the first group, which had received no medication, continued to
suffer from cold symptoms;

• 35% of the second group - those who were given antihistamines - showed no
more cold symptoms;

• 35% of the third group, which had received a benign medication substitute, also
showed no more symptoms!

Dr. Hoagland concluded that the only benefits antihistamines had were
psychological. Although the army did not place its order for the new medica-
tion, Hoagland’s research generated a tremendous amount of controversy
among scientists, and a host of further experiments were carried out on what
came to be known as the placebo effect.

Although placebos look exactly like medications (tablets, capsules, sup-
positories, syrup, etc.) they are composed of chemically inert substances like

Suggestion Page 91

distilled water, flour, lactose, and so on. The important thing is that subjects
are not aware they are being given a substitute - they think it’s the real thing.

Placebo is derived from the Latin word ‘placere’ which means to please.
Doctors were already familiar with the term: instead of arguing with patients
who demanded some type of medication even though they didn’t need it, or
even though the medication would do them no good, doctors would simply
prescribe a harmless substance in order to ‘placate’ them.

“It might not help, but it won’t do any harm…” was the way doctors
looked at it. After Hoagland’s discovery, however, doctors actually began
using placebos as a therapeutic tool. Experiments showed that a placebo’s
degree of effectiveness depended to a great extent on the attitude of the doc-
tor prescribing it, and on what the patient believed the supposed medication
would accomplish. If a doctor said something like, “This is an excellent medi-
cation, perfectly suited to your condition…” its effect would be much more
positive than if he said, “We don’t know much about this medication. Give it
a try and see what happens.”

Doctors Kissel and Barrucand reported an interesting experiment in which
the same placebo was administered to two groups of patients suffering from
bleeding ulcers. The first group was told by their consulting doctor that the
placebo was a sensational new medication. The second group was told by a
nurse (not a doctor) that the placebo was still in an experimental stage, and
that its effects were not fully known. After a period of one year, both groups
were examined. In the first group, 70% of patients had improved dramati-
cally, while in the second group only 25% showed any improvement.

Clearly the attitude of the person prescribing the medication has an enor-
mous effect on whether it is effective or not. The same researchers then con-
ducted a double blind study, in which neither the doctor nor the patients
knew whether the medication was real or not. The results were strange to say
the least - in some cases a placebo was actually more effective than a real
medication! Amphetamines, for example, which are designed to stimulate
the central nervous system, improved physical endurance by 88%, while a
placebo increased endurance by 132%! In 30% to 40% of cases, placebos were

Suggestion Page 92

just as effective as real medications for curing various disorders. The remain-
ing 60% to 70% of subjects were less sensitive to the placebo for various rea-
sons. Some were even diagnosed as being neurotic, and reacted negatively.

The placebo effect has even been used to replace surgery: placebo opera-
tions (simple incisions without any real intervention) resulted in an equal
number of recoveries for certain types of problems, with the positive or nega-
tive attitude of the surgeon being a determining factor for success (another
determining factor being the expectation of patients as to whether they would
recover or not).

All this should give you some idea of how important suggestion is. As
these and other studies show, even therapies that are seemingly based on
concrete factors (medications or operations) are impacted by the power of
suggestion.

Part Two: The Alpha
Experience

Mind Control, Biofeedback and Alpha Waves Page 94

Mind Control, Biofeedback
and Alpha Waves
“In centuries to come, the west will produce its own form of
yoga.”
Carl Jung

Silva Mind Control

The headline of a large ad in the Herald Tribune caught my eye: An amaz-
ing scientifically based system that liberates the powerful potential of your mind, and
develops your concentration, memory, intuition and creativity.

I was fascinated - it was like reading an exact description of what I was
trying to accomplish in my ‘alpha seminars’ on personal development, which
were a synthesis of all the methods I had come across previously. Was this
some form of competition? I had to find out more.

The following evening I found myself in a conference room of a down-
town hotel. There were about fifty other people there. The host began by
pointing to a large graphic.

“The mind has many levels of consciousness, each characterized by a
specific type of brain wave. When our mind is focussed on exterior objects,
when we are conscious of the world around us and of the passage of time, in
other words when our five senses are in full operation, we emit what are
called beta waves.


“When our mind is focussed inward, on spiritual or extra-sensorial mat-
ters, and we forget about the ordinary passage of time, we emit alpha or theta
waves. And finally, when we are unconscious, our brain emits delta waves.”

She mentioned a number of scientific and medical references to back up
the theory, and then explained that this course in ‘psycho-orientology’ devel-
oped by José Silva, would teach us how to control our mind by regulating the
types of brain waves we emit.

I couldn’t help but think about an article I had recently read by a certain
Professor Gastaut, a specialist in electroencephalogram technology, who was
disturbed by … “… the explosion of mind control businesses, all telling Mr.
And Mrs. John Doe to practice their alpha control and electronic yoga exer-
cises in order to attain alpha mastery through an alpha dynamic method which
promises to make them smarter and get rid of all kinds of bad habits, as well
as stimulate their powers of ESP so they can communicate with long lost
loved ones.”

He went on to defend the victims of these unscrupulous companies, claim-
ing that… “… clients end up buying all kinds of overpriced and ineffective
gadgets which are supposed to stimulate alpha wave activity, or pay large
sums of money to learn how to control their alpha rhythms without the help
of an apparatus, in courses offered by fly-by-night specialists without any
real professional training. Gullible new-age enthusiasts generally pay noth-
ing for an introductory lecture, usually held in some posh hotel, and then
sign on for a week’s course, complete with a guaranteed alpha mastery di-
ploma, often paying hundreds and sometimes thousands of dollars in ad-
vance.” (From The World of Medicine, August 7, 1974 - a response to this
article, which appeared in Psychology Magazine, Vol. 59, is reprinted in Ap-
pendix 3 of this book).

I must say the professor sounded like a frustrated movie critic who hates
his job because he can’t get out there and make movies himself. Whenever I
come across a review like that, I make sure to go and see the movie - at least
half the time it turns out to be great!


In any case, I decided to take the course and find out for myself what it
was all about.

“On Sunday when the course is over,” the host was saying, “you’ll be
given the name and age of someone you don’t know. You’ll be able to de-
scribe that person fully, and tune in to what he or she is feeling or thinking.”

Everyone in the room was incredulous, except for me - I had already
taught the same method, based on a technique developed by Edgar Cayce,
with great success…

Well, it’s Sunday and the seminar is over. It was interesting and disap-
pointing at the same time. Interesting because it gave me an opportunity to
practice a lot of exercises, even though I was already familiar with many of
them, and because I learned more about José Silva, a living legend for his
followers, the father of ten children, a tireless worker who, at the end of each
working day, spent his time devouring anything he could find to read on
subjects like psychology, hypnosis, occult phenomena and so on, until he
couldn’t keep his eyes open.

He even did experiments on self hypnosis and clairvoyance with his chil-
dren and, probably because children are less skeptical and more in touch
with their intuition, came up with some amazing results.

For one thing, they were able to ‘visualize’ people they had never met
simply by being told their name, and clearly describe how they looked and
felt at any given moment. Then, after conditioning them with currents of
positive thought and explaining concepts like the power of prayer, Silva would
suggest that they cure their subjects by imagining they were their patients.
The things the children were able to accomplish were surprising, to say the
least. For example, he asked one of his children to imagine a woman suffer-
ing from a number of psychosomatic problems because of her solitude. Eyes
closed, the child then mimed the act of dipping some bread in a bowl of soup.
When Silva asked what he was doing, the boy replied, “I’m putting her into
a bath of love.”


Another case concerned a woman with heart problems. After entering
the alpha state, Silva’s daughter went through the motions of giving some-
one a massage. In another room, Silva asked one of his sons to tune into the
same patient. “There’s something wrong with her heart,” the boy said. When
Silva asked the boy if he could help her he said, “Someone’s already helping
her.”

On another occasion Silva asked his daughter to create an imaginary per-
son who could give her advice and help with the experiments.

“Ask what his name is,” Silva said.

“His name is Thomas, but he says you can call him Tom.”

“And what does he think about my idea of inventing him?”

“He wants to know what makes you think it was your idea?” the girl
replied.

After winning a large sum of money in a lottery, Silva decided to use the
funds to set up an organization that would develop and promote a method
based on his personal experiences. He called it the Silva Mind Control Method.

“These exercises are a fascinating collection of classical techniques, in-
cluding self hypnosis, visualization, sensory awakening, and so on, with the
added element of a system of symbolism developed by Silva himself. The
method seems to me to be an authentic and valuable contribution to the meth-
odology of consciousness expansion.”

Judging by the success of Silva’s Mind Control and Psycho-Orientation
seminars, the method does provide excellent results. Since 1970, over 300,000
people have taken his course, and the Psycho-Orientation Institute now has
over 250 trained instructors in the United States alone.


Some instructors, after being trained by Silva, have set up organizations
of their own, resulting in a phenomenal increase in the number of centers
offering course on things like alpha dynamics, mind dynamics, and so on.

Silva’s Mind Control method has also been vehemently attacked by a
number of scientists, including Professor Gastaut, mentioned earlier. As far
as I can see, it is Silva’s pragmatic approach, which can be summed up as ‘if
it works, use it!’ that seems to bother persons whose minds have been trained
to think only along scientific lines.

In fact, certain aspects of Silva’s teaching are extremely difficult to ac-
cept, and do much to discredit the method as a whole. Take the following
statement, for example: ‘Visualize yourself winning a lottery, and you will
win.’

This is a gross oversimplification of the mechanism of suggestion which,
although it may be effective, still has its limits. In terms of methodology, Silva’s
psycho-orientation seems to be more of a collection of existing techniques,
rather than a synthesis of these techniques into something new and different.
Some are difficult to take seriously, while others are embellished with unnec-
essary esoteric rhetoric. In addition, the kind of unquestioning acceptance
demanded of followers is troubling to anyone who tends to think in rational
terms.

On the other hand, Silva’s method does seem to appeal to the North
American mindset, which appreciates simplicity and pragmatism. The emo-
tional testimony of thousands of men and women have helped confirm Silva’s
theory of the existence of some kind of divine presence which defies rational
explanation, and which far exceeds the powers of the rational mind.

Here are a few examples of the kind of formulations students are told to
repeat:

• I will develop my mental faculties in order to better serve humanity.

• The only difference between a genius and an ordinary person is that a genius


uses a larger part of his / her brain for some special purpose. Now I too am
capable of using more of my brain potential for any purpose I choose.

• I will never allow my mind or body to develop a disease like … (specify the
disease).

• Etc.

People who have taken the course maintain a pragmatic attitude towards
these kinds of suggestions. “It doesn’t matter what you say, as long as it
works.”

In her book The Brain Revolution, Marilyn Ferguson, a scientific journalist,
writes: “The sincere, but perhaps overly critical reaction of many members of
the scientific community concerning Mr. Silva’s Mind Control method are, in
my opinion, exaggerated. Millions of people who never thought to devote a
moment of their time to introspection suddenly discover a need to expand
their consciousness, to find inner peace, to establish better, more open rela-
tions with their friends and family, to learn how to develop self-control, and
so on. After completing the course, many report an improvement in their
health, more energy, improved memory, etc. Others may lose weight, stop
smoking or drinking, or overcome a drug problem.”

The great advantage of Silva’s method is that it has managed to include a
number of widely differing techniques into a single system. Towards the end
of the course, students are taught how to develop their faculties of ESP in
order to give them firsthand experience of just how powerful their mind can
be, sometimes with surprising results.

Based on experiments Silva conducted with his own children, the Mind
Control method uses a kind of mental laboratory in which to demonstrate
powers of ESP. Two assistants are present, their role being to represent the
parts of ourselves which we do not normally express. The process is designed
to allow our subconscious mind to transmit information that we would usu-
ally censure or block out completely. It is a rather ingenious way to teach
people to receive and transmit messages to that part of themselves which


they are not aware of (we’ll be taking a closer look at some of these mental
techniques in the last part of this book).

What seems to exasperate scientists the most is Silva’s constant references
to the different types of brain waves (alpha, beta, theta and delta) and his
insistence that students must learn to control their brain frequencies (with or
without the help of some kind of device) in order to reach a special state of
interiorization. Detractors claim this is simply a way to get people to invest
in devices or courses that do not have any scientific basis, and therefore can-
not be effective.

What is bio-feedback?
Feedback is a term used by learning theory psychologists to signify ‘in-
formation received in response to a given behavior.’ A good example can be
taken from archery: the initial action, aiming and releasing the arrow, is fol-
lowed by its feedback - the hole made by the arrow in the target. If the arrow
is too far to the left, we adjust our initial behavior (aiming and releasing)
more to the right.

In very simple terms, we could say that people act for two reasons:

• in order to avoid what is painful;

• in order to seek what is pleasurable.

Pain and pleasure are both basic forms of bio-feedback. A child who burns
himself playing with matches will learn, through the feedback of pain, that
matches can be dangerous.

Behavior can be modified by positive reinforcement, which is the equiva-
lent of pleasurable feedback, or negative reinforcement, the equivalent of pain,
failure, loss, etc.


Western society is based on this principle, from the spankings and re-
wards children receive to the prison sentences and awards handed out to
adults, depending on how they behave.

Bio-feedback relies on a mechanism of biological information, and is
founded on the following theory:

Certain types of physiological processes, which are ordinarily outside
the sphere of conscious control, can gradually be mastered if they are trans-
formed into visual or auditory signals. Breathing does not need to be rein-
forced by a visual or auditory signal because we can control it simply by
concentrating and making an effort to do so. Brain waves, or the degree of
contraction of our muscles, on the other hand, are normally imperceptible,
and need to be reinforced.

In 1968, J. Kamya, a psychiatrist at the University of Chicago, decided to
try and get subjects to recognize a particularly interesting type of brain wave
- alpha waves.

“I wondered if, after repeated sessions in which subjects learned to de-
tect this type of wave, they could not be taught to enter some special state of
awareness.”

To his great surprise, not only were subjects able to recognize different
types of brain waves with ease, they could also voluntarily switch from one
type of wave to another. The process was greatly facilitated by using a device
that emitted a beep when the desired frequency of brain wave appeared.

Kamya called the process bio-feedback. The technique was soon being
used to treat a wide range of disorders, sometimes with astonishing success,
shedding new light on the concept of what is voluntary and involuntary, as
far as processes taking place within the human organism are concerned. Its
potential applications are so varied that we are still discovering new ways to
use it, from curing certain nervous behaviors like involuntary twitching to
teaching patients how to control epilepsy, blood pressure, digestive activity,
and so on.


However, since Kamya’s first article on bio-feedback appeared in Psy-
chology Today in 1968, it has been the use of bio-feedback techniques to con-
trol brain wave frequency, and especially to stimulate the emission of alpha
waves, that has generated the most controversy.

Brain waves, telepathy and EEG
In 1924 a German psychiatrist, Hans Berger, author of a book on tele-
pathic phenomena, decided to develop his theory of differing brain waves,
which he firmly believed in after performing various experiments on paran-
ormal phenomena. He measured the electrical impulses emitted by an acci-
dent victim whose skull had been partly removed. His work showed that
brain cell activity, far from being random, was organized into distinct pat-
terns, in the form of waves. The first type of wave to be explored were those
with an average frequency of 8 to 14 hertz (cycles per second), and an ampli-
tude of around 100 microvolts. Berger, astonished by their regularity, called
them alpha waves.

The discovery was ignored for some years. Then, in 1934, two British
Scientists, Lord Edgar Adrian and B.C.H. Matthews, confirmed Berger’s find-
ings - regular brain activity could also be measured in normal, conscious sub-
jects that was identical to the alpha frequencies detected by Berger. Persons
emitting these waves were in a state somewhere between waking and sleep,
both physically and mentally relaxed, with all neurons emitting the same
frequency of brain wave.

Berger, meanwhile, had discovered beta waves, with a higher frequency
(14 hertz) and a lower amplitude (10 to 50 microvolts). These waves corre-
sponded to a state of vigilance, attention and concentration on exterior ob-
jects, while alpha waves, as mentioned earlier, correspond to a state of
interiorization. The perfection of the electroencephalogram allowed research-
ers to measure other types of brain waves:

• theta waves (4 to 7 hertz, 200 microvolts) which are emitted during certain
phases of sleep or under certain emotional conditions;


• delta waves (3 hertz or less, 200 microvolts to 1 millivolt amplitude) which
characterize deep sleep or a state approaching death.

EEG’s provide us with a very general idea of brain activity. W. Grey Walter,
who has been conducting research on EEG measurements for years, com-
pares the information provided by an EEG readout to that of a deaf-mute
Martian trying to understand human language by examining the grooves in
a record.

Nevertheless, alpha waves have attracted particular attention over the
last few years. Over 30 kinds of portable bio-feedback devices have appeared
on the market, and various fields of study, including medicine, parapsychol-
ogy, pediatrics, and pedagogy, have been experimenting with ways to use
alpha waves for therapeutic purposes.

The media has also done its part to stir up the controversy over alpha
waves. Why are people so interested?

The alpha wave mystery
Persons who practice telepathy prepare themselves psychologically by
entering a state in which they are completely relaxed, yet attentive - concen-
trating on a single point of non-existence, as one expert put it. As it turns out,
one characteristic of this state is that the brain emits alpha waves.

“The connection between alpha waves and telepathy is crucial,” writes
Lyall Watson in his book ‘A Natural History of the Supernatural.’

Doctor Beaumanoir, a student of Professor Gastaut (quoted earlier in this
chapter) managed to study, film, and take EEG readings of a group of fire
walkers during a ceremony held in Greece. The fact that initiates were able to
dance barefoot on burning hot coals is incontestable - it’s there for everyone
to see, recorded on film. Beaumanoir insists that no protective products were
used to coat the soles of the feet - non-initiates who tried to walk on the coals
were burned. EEG readings showed that persons who were able to walk and


dance on the coals emitted a steady stream of alpha waves throughout the
experience.

Yogis who are able to withstand cold and even melt snow as they sit
naked in the Himalayan mountains also emit alpha waves.

How can you enter the alpha state?
It’s very simple: sitting down in a quiet place, staring off into space and
not thinking about anything in particular will increase alpha wave emissions.
You can also learn some relaxation technique, or practice a method like
sophrology.

According to a study conducted at Trinity College in San Antonio, Texas,
the state induced by the practice of Silva’s Mind Control method also in-
crease alpha wave activity.

Another method: roll your eyes back as far as possible and concentrate
on a point in the middle of your forehead.

Repeating the same word or phrase (it could be a prayer or a mantra) or
any sound at the same rhythm will eventually produce the same result.

EEG readings show that whenever a subject is distracted by a sudden
noise or sensation, alpha wave activity immediately ceases and is replaced
by beta waves. If there is no further interference, alpha activity gradually
resumes. If the stimulus is repeated regularly, the senses quickly become ac-
customed to it, allowing alpha activity to predominate, without coming to a
halt.

A metronome or the steady beat of a drum are both excellent stimuli for
inducing the alpha state. Yoga, Zen meditation and some occult techniques
achieve the same effect: concentrating on a point in the body or on a mandala,
emptying the mind, adopting a certain breathing rhythm, concentrating on a
Zen ‘koan’ (a kind of spiritual riddle), staring at a tarot card, etc., are all tech-
niques you can use to enter the alpha state.


It seems, then, that alpha waves form the grid on which all paranormal
phenomena appear.

Does that mean that persons who produce an unusually high percentage
of alpha waves are special? Not at all. In fact, the opposite is true: “Generally
speaking, persons who produce a preponderance of alpha waves in their EEG
readings are rather listless, uninteresting, unimaginative and ordinary,” claims
Barbara Brown, a bio-feedback specialist. Although this seems to contradict
what we just said, it doesn’t, the reason being that such people are not able to
prolong alpha activity by making a conscious effort - a weak, distracted mind
cannot control the type of brain waves it produces.

What is the alpha state? Theories abound, but the one that seems most
plausible to us reads as follows: Electrodes attached to the skull read only
neo-cortex activity. We know very little about activity in the deeper parts of
the brain, because they are only accessible through some type of neural sur-
gery. It is probable that alpha waves are a signal of reduced activity in the
neo-cortex, and increased activity in the rhinencephalon and other more primi-
tive parts of the brain.

Since paranormal faculties like ESP seem to be centered in these areas, it
is not surprising that stimulating alpha wave activity, no matter how it is
done, will awaken these latent abilities.

One criticism aimed at the stimulation of alpha activity through bio-feed-
back is that it does not induce a state of relaxation, as manufacturers of vari-
ous bio-feedback devices claim. In fact, the opposite is true: relaxation stimu-
lates alpha activity. So why use a machine? Teaching people to relax using a
method like autogenic training, sophrology or mind control, should be more
than adequate. This has actually been proven by testing bio-feedback devices
on skilled yogis - results are always exceptionally positive.

The best we can say about bio-feedback devices is that they may serve to
reassure persons who would otherwise be skeptical about their ability to en-
ter the alpha state. People who do use them, however, also make use of one
or another of the techniques mentioned above. It is as if the machine helps


them rediscover the benefits of spiritual practices like meditation or yoga,
acting as a bridge between two worlds, that of our modern, technological
society, and the world of the ancient sages, with their highly developed un-
derstanding of inner processes and the subconscious mind.

We could say that inducing the alpha state is like opening a door and
entering the realm of the subconscious. We should also mention that bio-
feedback devices are much less harmful than other, more controversial meth-
ods of alpha induction. As Dr. Brown states, “… substances like marijuana,
LSD, heroine, alcohol and other drugs can also be used to increase alpha ac-
tivity.”

Drugs and the alpha state

Many people have found transcendental meditation - a technique that
uses the repetition of a simple mantra like ‘Om’ to focus the mind - to be an
excellent replacement for drugs. According to the Stanford Research Insti-
tute, 60% to 90% of persons who used drugs at one time or another stopped
completely after a few months of this kind of meditation.

On the 24th of May, 1972, the Illinois House of Representatives adopted a
resolution which stated that: “Transcendental meditation represents a posi-
tive alternative for people who have abused drugs. Studies indicate that it is
the most effective way yet discovered to prevent drug abuse.”

People generating alpha waves, and more precisely waves that lie some-
where between alpha and theta levels (between 5 and 8 hertz) experience
sensations comparable to those produced by various drugs. A number of
addicts who have learned to attain the alpha state report feeling much like
they did when they took LSD.

Elmer Green, director of the Menninger Foundation, claims that although
LSD can induce a state similar to alpha, persons who rely on the drug have
no control over their mind. Using one of the consciousness-expanding tech-
niques described earlier, however, does allow people to control their inner
state, and stop the experience whenever they want. Green goes on to say that


the alpha state represents consciousness, while the emission of theta waves
characterizes a state of unconsciousness. As long as at least some alpha waves
are still being produced, subjects remain clearly aware of their mental imag-
ery, the ultimate goal being to enter a kind of creative trance which facilitates
the association of images.

Communicating with the subconscious

One day a physicist named Glaser, who also happened to love good beer,
became fascinated by the bubbles moving around in his glass. In a kind of
reverie, he conceived the first bubble chamber, now used in all particle accel-
erator devices.

The structure of the atom appeared to Niels Bohr while lost in a day-
dream.

A German chemist and engineer, August Kekulé, had the idea to develop
a formula for benzene in the same way.

Whenever he was preoccupied by a problem, Sir Isaac Newton would
take a light nap and enter the alpha state, although he knew nothing about
brain waves or their effects.

Dr. Green and his wife Alyce, a psychologist, trained students to remain
in a state of creative trance for one hour each day, with excellent results. Stu-
dents reported being able to talk to their subconscious, and some began de-
veloping paranormal faculties. After some weeks of training, one 22 year old
student was able to say who was calling before picking up the phone. He was
never wrong, even when the caller was someone he didn’t know, or hadn’t
heard from for a long time. When in the alpha / theta state, he had a number
of premonitory visions. One day he saw a fellow student bringing him a let-
ter announcing that he had been accepted by a top university. Things un-
folded exactly as he predicted - when he got home he found his friend wait-
ing for him with a letter in hand. The friend had even opened the letter, al-
though it was not addressed to him, exactly as he had done in the dream
vision.


Charles Tart, a psychologist specializing in special states of conscious-
ness, suggests this method for generating and remembering mental images:
“Stretch out on your back as if you were going to sleep, but hold one arm
up, slightly bent, in a position that requires a minimum of effort. Maintaining
this position will allow you to enter a state of creative imagery, and still re-
member what you see. As soon as you start falling asleep, your arm will fall
and wake you up.”

Genius - the rediscovery of childhood
It is interesting to note that children between the ages of 4 to 7 produce an
unusually high number of theta waves during the waking state. Children
between 7 and puberty produce more alpha waves, while after puberty EEG
readings resemble those of adults, i.e. showing a preponderance of beta waves.
Is it a coincidence that these changes correspond more or less exactly to a
decrease of creativity and visualization ability which is characteristic of the
aging process in children? We don’t think so. Young children who are given
exercises that demand the use of creativity and visualization seem to have no
trouble tuning in to their inner imagery. It is only later, as they become young
adults, that children start relying more and more on logic, on so-called ratio-
nal thought processes which become increasingly dependent on verbal ex-
pression, and severely limit creativity.

The ability to wonder, so characteristic of our childhood years, the fac-
ulty of being able to perceive the world around us as if we were seeing it for
the first time, is cultivated by all great artists and inventors. An analysis of
Albert Einstein’s EEG activity showed that he was often in an alpha state.
Even when he was engaged in complex mathematical calculations, his brain
wave activity registered no significant changes. It was only when a problem
was extremely difficult that beta activity would take over.

In recent years the corporate / industrial world has become increasingly
interested in the development of creativity. Management is the power of imagi-
nation in action. Creativity sessions generally start with some form of regres-
sion exercise - participants are guided back to a childhood state in order to


break through the barrier of logic and liberate faculties of creativity and imagi-
native association. Researchers became interested in monitoring EEG activ-
ity during these kinds of sessions. You can probably guess the result - cre-
ative activity is always characterized by a significant increase in alpha wave
production.

Psychocybernetics Page 111

Psychocybernetics
Back in the 1960’s, a book was written that has become a classic in the
field of personal development. Psychocybernetics by Dr. Maxwell Maltz has
been read in its original or translated form by millions of people around the
world.

It all started with a failure of a sort.

Maxwell Maltz, a brilliant plastic surgeon practicing in England, France,
Germany, Italy and South America, became interested in psychology after
noticing how various facial operations affected the personalities of his pa-
tients.

He had the impression that as he altered their physical body, he was also,
in some way, modifying his patients’ minds. In his first book, ‘New Faces -
New Futures,’ he explained how, by modifying the exterior features of a per-
son, you also changed that person’s inner being. Personality, behavior, and
ability were transformed to an astonishing extent, as if they were closely linked
to the physical intervention.

Problems like a lack of self confidence and other types of complexes dis-
appeared, often in the weeks following an operation, allowing a new, more
fulfilled personality to emerge.

And yet, in some cases, no psychological changes were apparent after an
operation. The removal of the fault, scar or malformation which the patient
was so worried about seemed to have no psychological effect at all. These
patients continued living, thinking and feeling much as they had before - as
if nothing had changed.


Maltz found the apparent discrepancy troubling, and tried to find an ex-
planation.

He concluded that some special aspect of a patient’s psyche was usually
affected by plastic surgery, and that when that special aspect was modified,
the patient’s personality would change at the same time. On the other hand,
when that special aspect was not modified, the patient’s behavior remained
the same as before, even though his or her appearance had been radically
altered. It was as if personality had its own ‘face.’

To become a great plastic surgeon, Maltz felt he had to operate on a
patient’s immaterial face, in the same way as he operated on physical fea-
tures. He became convinced that people developed a powerful mental or spiri-
tual self image. If he could find some way of modifying this self image, he
could radically transform a patient’s personality.

He asked a number of psychologists about the concept of self image. How
was it formed? What physiological processes were involved? Why was it so
important? And most importantly, how could it be modified?

The answers he got were vague, incomplete and disappointing. Strangely
enough, a new scientific discipline, exploring the frontiers of physics and
mathematics, provided him with the information he was seeking.

Cybernetics

Shortly before the outbreak of World War Two, a group of doctors and
scientists began holding weekly debates on various subjects of common in-
terest.

Two of the participants, A. Rosenbluth, a physiology specialist, and
Norbert Wiener, a mathematician and designer of electronic systems, devel-
oped an entirely new field of study which they called cybernetics. Their theory
was based on the observation that communication systems developed by


animals, and the human nervous system itself, could both be compared to an
electronic machine.

As they tried to create what they called ‘servo-systems’ and synthesize
the process of controlled action, they rediscovered the laws governing hu-
man reflexive behavior. In-depth studies showed that human behavior and
automated systems fit into the same schema.

“Of course we must be careful not to consider humans as nothing more
than complex machines. The human brain is vastly more complex than a com-
puter. It is impossible to reproduce all known human biological functions,
not to mention those we still don’t understand. With that in mind, we could
say that the great advantage of cybernetics is that it gives us a clear working
model on which to base further research.”

Cybernetics attempts to explain how and why machines - and human
beings - function, by synthesizing widely varied psychological theories into
a single system. Maltz predicted that cybernetics would revolutionize the
whole field of psychology, stating that we should not be surprised if answers
to questions about the human psyche could be found in other disciplines,
namely physics and mathematics. Specialists who think they know every-
thing there is to know about a given subject often have great difficulty com-
ing up with innovative ideas and solutions, limited as they are by the confor-
mity of their acquired knowledge.

The word cybernetics was invented by the ancient Greeks, and is found
in a number of Plato’s Dialectics. The term refers to the art of directing, con-
trolling or governing. Directing or controlling anything - for example ma-
nipulating the rudder of a boat - first requires the choice of an objective or
goal.

In his theory of psycho-cybernetics, Maxwell Maltz shows that how hu-
man beings make use of an incredible machine - the human brain and ner-
vous system - in order to achieve specific goals. The fact that we are free to
choose our goals separates us from the rest of the animal kingdom. This free-
dom of choice is what gives humanity its grandeur and privileged place on


the evolutionary scale. On the other hand, we still have to know how to pro-
gram our brain, once a choice has been made, in order to attain what we
desire. When programming is carried out effectively, all our cerebral and ner-
vous functions work together to help us achieve what we have set out to
accomplish. In other words our mind becomes a machine geared to success.
If, on the other hand, our mental programming is ineffective, then our own
mind works against us, forcing us to act in ways that result in failure.

The first law of psycho-cybernetics is that, in order to succeed, we must
act in accordance with our own self image. Trying to do things that run counter
to our self image will inevitably result in failure.

Experience and self image
As we saw earlier, some form of suggestion or conditioning can alter a
person’s self image. In his approach, Maltz considered experience a key fac-
tor in creating and / or modifying self image. The successes and failures we
have experienced in the past condition our future. They are the reference
points on which we model our behavior. For example, do you remember the
first time you drove a car? You were probably extremely nervous. Each of
your actions required a concentrated effort. Why? Because your experience
of driving was very limited, you had few if any memories upon which you
could model your present actions. Gradually, as you acquired more and more
experience, your actions became more accurate and effective, until you fi-
nally reached a point where you could break, steer, change gears, make com-
plicated trajectory calculations and turn up the volume on your car stereo, all
at the same time, with hardly any effort at all.

At this stage, driving is more or less reflexive - your behavior is being
effectively controlled by a servomechanism, made up of your brain and ner-
vous system.

An intellectual understanding is not enough to guide your behavior in
an effective way - you also need experience.


Would you risk your life by allowing a medical student who has never
used a scalpel in his life, to operate on you, even though he may have studied
the procedure in class?

You’d probably be a little nervous, and rightly so, because in most hu-
man activities, the key to success is experience.

There’s a saying that says success breeds success. The inverse is also true
- we all know people whose lives seem to be a constant series of failures, who
go from one crisis to another, who seem to be living under a cloud.

When our self image is positive, forged on memories of success, love,
fulfillment, and so on, our behavior will conform to our desires. In other words,
our subconscious will work in harmony with our conscious mind, to achieve
the goals we set for ourselves.

If, on the other hand, we see ourselves as unworthy, as inferior, without
merit or ability, then our behavior will be guided by that negative self image,
no matter how positive a goal we set for ourselves. Obstacles, accidents, frus-
trating situations, emotional upsets and so on, will keep arising to prevent us
from exploiting our full potential, and in turn from attaining our goals.

How can a negative self image be changed?
If experience is the best tool for change, why not use it? Well, the problem
is, experience is sometimes hard to swallow - the school of life has some hard
knocks.

Throwing a non-swimmer into a lake is a dangerous way to teach some-
one how to swim - the person may survive, but he could also drown. The
military is designed to turn boys into men in precisely that manner. Unfortu-
nately it also turns some into dangerous killers.

The ideal situation would be to:

• condition people gradually, in a laboratory setting, in order to develop new


modes of behavior;
• substitute existing negative behavior patterns with stronger positive patterns,
by providing people with positive experiences that are stronger than the nega-
tive ones they have acquired.

Any effective behavior-modifying technique should be based on that prin-
ciple.

The subconscious mind does not differentiate between actual experience
and what is intensely imagined

This clinical discovery in the field of psychology has made it a lot easier
to put various techniques of image modification into practice.

Our self image is affected just as much by what we vividly imagine as by
what we actually experience. Does that seem hard to believe? Well, remem-
ber the placebo effect we talked about earlier. If the mind believes that a cer-
tain medication, real or not, will be effective, it is able to trigger a process that
cures physical or psychological health problems.

Say your spouse receives a letter and refuses to show it to you. You im-
mediately imagine he or she is being unfaithful, and suffer because of it. In
actual fact, the letter may be about a sick parent, or a financial problem. What
you believe to be true, and not the reality of the situation, is what affects you
most.

Another example: a psychologist comes in to test the IQ’s of a class of
high school students. The psychologist then tells teachers and parents that
one student, who did not seem to be particularly gifted, has a very high IQ
(this is not true - the student’s IQ is really average). A few months later the
student’s marks have drastically improved, and his self confidence has soared.

Why?

Because teachers began treating him differently, encouraging him to ex-
ploit his potential. Their attitude was transferred to the other students, which


boosted his self confidence, resulting in better marks.

The importance of failure does not lie in the experience itself, but in the
effect it has on us. Maltz was struck by the way similar types of scars could
affect people in very different ways. Take these two cases:

• A car salesman is partially disfigured in a car accident. Every time he looks in
the mirror he thinks people must find him repulsive, because he looks different.
His appearance becomes an obsession for him, causing him to lose confidence
and become more and more aggressive.
• Another man acquires a similar scar while playing hockey. Far from finding
himself hideous, he feels proud of the disfigurement, considering it a mark of
virility, and a source of self esteem.

As you can see, the important factor is not the scar, but the psychological
effect the disfigurement has on these two people. Similarly, it isn’t what people
think about you that counts, it’s what you think they think. Take this idea one
step further and you come up with the following hypothesis: it isn’t who you
are that counts, it’s who you believe you are.

Under hypnosis, any individual can demonstrate almost Herculean
strength on command. A shy, introverted person can deliver a brilliant speech,
a person who normally stutters can talk perfectly normally, and in some cases
persons who are paralyzed regain the use of their limbs. People who are con-
vinced they can’t draw create extraordinary works of art when it is suggested
that they have the talent of a Renoir or a Van Gogh. Inversely, subjects under
hypnosis may no longer be able to write their own names, walk normally or
even unclench their own fist. Suggest that a subject is being sought by the
police, and he will immediately turn into a harried criminal.

The influence exerted by the people around us, as well as our own thought
patterns, can have the same impact on our behavior as that of a skilled hyp-
notist. Both can help us exploit our enormous potential to its fullest or, when
they are negative, create imaginary limitations that prevent us from accom-
plishing what we would like to achieve, from being the person we would like
to be.


It doesn’t matter if the input received by our subconscious mind is true
or false - it will react in accordance with that information, and most espe-
cially in accordance with the goals we establish for ourselves. The important
factor is self image, whether it be formulated as an intellectual concept shaped
by language, or as mental imagery. These words, these beliefs or mental im-
ages, are what create us, through the power of the mind.

“Man can only discover what he has already imagined,” wrote one re-
searcher studying the mechanisms of the brain, in light of the new science of
cybernetics.

We are constantly programming ourselves without being aware of it, of-
ten to our detriment. When we are preoccupied by worries, when we are
afraid of something, when we brood about some failure or think negative
thoughts about ourselves, we are actually programming our mind in a way
that will influence our future behavior.

As Maxwell Maltz wrote in Psychocybernetics: “Generating your own
mental images through visualization is no more difficult than remembering
a past event. Acting according to a new model of behavior is no more diffi-
cult than deciding to tie your shoelaces in a different way, and then carrying
out that decision instead of repeating actions like an automaton, purely out
of habit.”

Anxiety and the inferiority complex
As I traveled around the world conducting seminars on personal devel-
opment, I met thousands of people who were suffering from a lack of self
confidence. Although they were often not aware of it, this lack of faith in
their own abilities, this mutilated self image, undermined their very exist-
ence. All had developed an inferiority complex, to some degree. Even people
who seemed to be bursting with confidence were often only maintaining a
facade, compensating for their inner lack of self esteem by putting up a brave
front. They may have fooled others for awhile, but they inevitably suffered
from periods of terrible, recurring anxiety.


As you read these lines, you may be saying “I am not one of those people.”
Well, take a moment to think about it. There must be certain aspects of your
life which you are not comfortable with, areas where you feel you could be
doing a lot better than you are, if it weren’t for something lacking in your
personality.

Modern society imposes a model of success which many people can never
hope to attain. The fancy new car, big house, expensive home entertainment
system, beautiful kids and secure retirement savings plan, are things every-
one wants, but relatively few actually have.

It is very difficult to resist the incessant stream of suggestions imposed
on us via the media, and avoid the trap of constantly comparing ourselves to
our peers. Even if we feel only partially inferior, we will behave in accor-
dance with that feeling.

In fact, we are all inferior to someone or something: we may not be able
to cook or dance or drive as well as another person, we are surely less intelli-
gent than the geniuses we keep hearing about, we are probably not as loving
or passionate as the people we see in movies or on TV.

We are all inferior, in one way or another. And yet, not everyone devel-
ops an inferiority complex. Why? Because some people know that in certain
areas they are superior to others.

Developing a complex about something involves not only knowing but
feeling. Because you never learned to dance properly, you may feel inferior
every time you step on a dance floor. If you allow yourself to focus on that
feeling of inferiority, you will forget about your other qualities and successes,
and concentrate only on that negative aspect of your personality: you actu-
ally become inferior, simply because you think you don’t know how to dance.
What you should be thinking is: I never took dancing lessons, so it’s perfectly
normal for me to feel awkward on the dance floor.


We allow ourselves to become trapped by our own improperly expressed
thoughts, and end up comparing ourselves to some ideal role model for no
reason. Every individual is unique - it is impossible to attain any measure of
happiness by comparing yourself to others. You are not inferior to me be-
cause I happen to know more about mental dynamics than you do! It’s all a
question of experience. Instead of judging our actions by what we have done
in the past, we compare ourselves to others whose situation may be very
different from ours. And because we end up believing we are inferior, we
actually feel inferior. We start thinking we are not normal, that there is some-
thing wrong with us.

The tension and stress we experience on a daily basis is generated by this
kind of vicious circle of negative thought patterns. We criticize ourselves in-
cessantly, and this critical attitude is often encouraged by the people around
us, who seem to rarely find anything good to say, either about themselves or
about anyone else.

The question “Who am I?” triggers a series of negative images - “I am
inferior to… I am incapable of … I will never be able to…” etc.

The truth about yourself is this:

You are not inferior.
You are not superior.
You simply are who you are.

You can’t compare your personality to anyone else’s, simply because there
is no one else in the entire world who is exactly like you. You are an indi-
vidual. You are unique. You are not like anyone else, nor can you ever be-
come like anyone else. You are not supposed to be like anyone else, and no
one is supposed to be like you.

How to get rid of your complexes and be yourself
The only way to get rid of your complexes and really be yourself is to
imagine yourself as you could be if you exploited your full potential, free


from the limitations that are undermining your self image. Of course the aim
here is not to create some kind of inflated, false image that has nothing to do
with your real potential. You simply have to see yourself as you could be-
come, and let that image impregnate your subconscious mind for a period of
21 days, which is the time it usually takes to develop any kind of new habit,
or become accustomed to a new situation, whether it be to a new hairstyle,
house, job, etc.

The question then arises of what to do when negative thoughts or images
about yourself do arise, which they inevitably will. Cybernetics has the an-
swer: a servomechanism will attain its objective both by trying - and failing -
to do so. Failures are examined and analyzed, and the necessary corrections
are made. Negative past experiences, ingrained in our memory, do not neces-
sarily inhibit the functioning of this servomechanism, but can actually con-
tribute to the process of learning.

Errors should be seen as stages on the road to success. Once they are
properly analyzed, mistakes can be used to help us. Once they have served
their purpose, you can forget them. The worst thing you can allow yourself
to do is think, “I failed in the past, therefore I will fail in the future.”

F.M.H. Myers, a well known psychologist, explained how persons who
were ordinarily shy and withdrawn could be transformed into brilliant ora-
tors under hypnosis by being purged of memories of past failures. In fact, the
same effect can also be achieved on conscious subjects.

When he was young, Doctor Alfred Adler, a friend of Maltz, did poorly
in arithmetic at school. His teacher soon became convinced that little Alfred
did not have a mathematical mind. He told the boy’s parents, who immedi-
ately accepted the verdict, claiming that since the family tended to be more
literary-minded, they were not surprised their son was not interested in math.
Influenced by this negative feedback, the boys math grades began steadily
dropping.

One day, however, the teacher presented the class with a difficult math
problem, and said anyone who could find the solution would get the highest


mark in the class. Only one arm was raised - by little Alfred. The entire class
burst out laughing.

“Well Alfred, show us your solution,” the teacher said, hardly managing
to hide the derision in his voice.

When he looked at Alfred’s paper he was shocked - the boy, in a flash of
insight, had managed to come up with the solution to a problem that would
have taken college students hours to figure out.

The incident had a profound effect on the boy - instead of accepting the
suggestion that he didn’t have a head for math, he became convinced that he
was somehow gifted in mathematics. His marks soared, and he went on to
forge a career in science.

When we use our mind to modify our self image, thoughts must be ac-
companied by emotions. The event that marked young Alfred Adler did so
because it had a powerful emotional impact on him.

Doctor Wilder Penfield, a neurosurgeon at McGill University in Montreal,
Canada, showed that persons could be made to relive past events simply by
electrically stimulating certain brain cells. The scenes were so vivid, subjects
actually thought they were happening all over again.

“Subjects feel the same emotions that were generated by the original event,
and are aware of forming the same opinions and interpretations, whether
true or false, as they did when they first had the experience. Thus the memory
evoked by the stimulation of brain cells is not simply a visual or auditory
representation of a past event, but an integral reproduction of everything the
subject saw, heard, felt and understood at the time.”

This is exactly what happens when we modify our self image: if we imag-
ine details, colors, odors, sensations and emotions with enough sharpness
and clarity, they can actually replace previous images which are detrimental
to our progress.


Analyzing the things that make us worry or preoccupy us in the right
way can provide us with a clear notion of how to proceed in order to change
our objectives.

When we worry, we start by thinking about some unpleasant incident
that is likely to recur in the near future. It could be an event like the loss of a
loved one, or being laid off at work, a letter we received containing bad news,
an interview which did not go well, etc.

The more we think about the event, the more details it evokes, and the
more real the event becomes. We soon start feeling the negative emotions
associated with it - tension, disappointment, anguish, and so on. As Maltz
remarked, there is no effort of will involved - the cause of our anxiety is sim-
ply the result of our uncontrolled imagination.

Willpower and imagination
Caycedo, in his theory of sophrology, claimed that by forming a positive
image of themselves, by imagining themselves as being happy and fulfilled,
people actually create the possibility of their own happiness by triggering
positive reactions in their organism.

Sick people who can visualize themselves being healed, who really want
to break out of the cycle of illness, recover more quickly than others. The
important thing is that they get better not because they want to, but because
they can actually see themselves as healthy, happy individuals. It is this in-
tense imagery that stimulates their hope and their will to recover.

Willpower… some people don’t seem to have any, while others seem al-
most superhuman in what they can accomplish through sheer will. For years
I believed that willpower was the result of effort, of an ability to exceed one’s
limits through conscious action, often under very difficult circumstances. Like
many people, my definition of willpower was based on a cliche that seemed
inaccessible - with their jaw thrust forward and their muscles taught, the for-
tunate few endowed with tremendous willpower could overcome any ob-
stacles, through sheer effort. However, as I read biographies of famous people,


I realized that this energy, this force, is not produced by effort at all, but origi-
nates in having a clear image of the objectives you are trying to achieve.

The best salesman I ever met is considered by everyone who knows him
to have tremendous willpower. A former director of marketing for a multina-
tional corporation, he decided to give up his job at the age of 30 and get
involved in sales. Being a rather weak negotiator, he didn’t do too well for
the first six months or so. Then he started making steady progress. He soon
became the top salesman for a company employing over 500 people, selling
financial products. Today, at the age of 35, he is the company’s sales director.
He seems able to succeed at anything he tries. Where, I wondered, does he
get all that willpower?

My friend happens to belong to an occult group which teaches a secret
technique that has been preserved for centuries: the art of mental imagery.
He motivates himself by visualizing exactly what he wants to achieve. It is
this technique that has enabled him to succeed where so many others have
failed.

Napoleon practiced the art of war in his mind for years before actually
commanding an army. That is why he was successful. Later, by becoming
more and more afraid of failure, he programmed his own downfall. A careful
analysis of the last part of his life clearly shows how his mind became in-
creasingly obsessed with thoughts of failure.

When a servomechanism like the human mind loses sight of its objective,
it will adjust its trajectory according to errors that are made, in order to get
itself back on track. Even though we have programmed ourselves for failure,
we may inadvertently lose sight of our underlying objective from time to
time, and encounter some minor successes, by mistake so to speak. However,
if our subconscious objective is to fail, we will be inexorably drawn towards
that goal. This is the basis of the ancient Greek concept of fate - man’s destiny
is decided by the gods, and no matter how much of a conscious effort we
make to avoid our fate, we are ultimately powerless to prevent it.


How to resolve problems
Maxwell Maltz saw life as a series of problems that must be resolved.
Types of problems range from the relatively simple, like how to hit a tennis
ball, to the extremely complex - new situations for which we are totally un-
prepared, lacking any experience on which to base our decisions.

Here again a comparison with computers is appropriate. A simple prob-
lem requires a simple set of instructions : chase the ball and hit it back over
the net. The physical operations required to achieve this goal are governed
by the subconscious mind (a servomechanism).

Resolving complex problems requires a more sophisticated set of instruc-
tions. Like a computer programmer writing a new program, you have to make
a conscious effort to analyze and understand the problem at hand, accumu-
late data, and load all that information into the processor - your brain. Only
then can the servomechanism come up with results.

Creativity works in much the same way - after considering a problem
from all possible angles you have to relax and let it simmer for awhile, until a
solution appears. Artists, inventors and other creative people talk about some-
thing called inspiration - new ideas are always there, all you need is some
kind of mechanism to help you tune into them. Musicians often claim that
they simply hear a new tune while walking along the street or daydreaming
on a park bench. Mathematicians have flashes of inspiration that allow them
to see the solution to a complex problem in their mind, almost as if it were
written out in front of them.

Modern man, on the other hand, tends to rely solely on rational thought
to solve problems. The myth of reason and logic is so strong, so overwhelm-
ing, it has all but buried our faculties of intuition and creativity. We become
anxious when we can’t find an immediate solution to a problem, when our
rational mind seems to let us down. The old adage ‘ask and ye shall receive’
sounds childishly naive. Placing our faith in some form of irrational inspira-
tion seems completely unacceptable in a world governed by science. We find
ourselves living in a constant state of tension, our creativity stifled, our en-


ergy wasted as we desperately seek rational solutions to problems that often
cannot be solved with a direct, logical approach.

Creating is remembering
When you can’t remember a word or a name, all you have to do is occupy
your mind with something else - in a short time the word or name will come
to you automatically. Solutions to problems often arise in the same way.

The great classical composer Franz Schubert once told a friend that com-
posing was simply a matter of remembering a melody, and then writing it
down.

To do that, you have to be convinced that what you are seeking already
exists, and it is here that psychocybernetics and paranormal phenomena start
to overlap.

Is creativity a parapsychological phenomenon?

The servomechanism that is our mind works with data drawn from ex-
perience, knowledge and memory. The question may be raised whether it is
capable of using other, paranormal data as well.

Arthur Koestler, in his book The Roots of Chance, includes the following
quote on the subject: “If paranormal awareness and paranormal causality are
facts, it is probable that they are not limited to those rare, sporadic occasions
where they manifest themselves in some spectacular way, nor to very special
conditions under which we can prove their presence through experimenta-
tion. What is probable is that they are in constant operation, acting behind
the scenes so to speak, during the course of our day to day lives. Our aware-
ness of what other people are thinking or feeling, our sense of humor on
certain occasions, the way ideas seem to arise out of nowhere, for no obvious
reason, our immediate and inexplicable emotional reactions to certain
people… all these phenomena may be partially determined by paranormal
cognition, and influenced by paranormal causality.”


If, as we will be explaining later on, it would be possible for you to ac-
quire information from any brain in the world, from some kind of universal
mind or collective unconscious, and if, in addition, you could exert a mental
influence on the people around you, resolving almost any problem would
become mere child’s play. Luck or chance would no longer be an arbitrary,
capricious phenomenon, but would depend on the way you program your
objectives.

Imagine that your servomechanism is programmed for success. It would
gather an idea here, a fact there, combine them with a series of past experi-
ences and associations, and organize them into an elaborate structure which
will provide you with the tools you need to deal with any given situation, in
order to solve the problems at hand and achieve the success you are aiming
for.

When solutions arise spontaneously in your conscious mind, often dur-
ing moments of inattention, while you are thinking about something else, or
in a dream, when your conscious mind is at rest, something is triggered that
immediately lets you know you have found the solution you’ve been looking
for. It’s almost like the radar equipment on a plane detecting another object
in the sky.

There is so much to say about psychocybernetics we could not hope to
provide an in-depth study of the subject within the context of this book. The
important thing is to try it out for yourself, and see what it can do for you in
practical terms. You may find your life becoming a series of amazing ‘coinci-
dences,’ all of which seem to be working towards attaining your goals, bring-
ing you into contact with the people and resources you need to achieve your
objectives.

I have often found myself perplexed after analyzing a series of fortuitous
events (normally attributed to pure luck) which helped me attain what I was
aiming for, which transformed the mental image I had formed of myself be-
forehand into a reality.


There is always something magical about the way things seem to fall into
place. How can we not marvel at the power of the mind, especially when we
see the results it can produce. It’s almost like witnessing some sort of amaz-
ing conjuring trick!

The constant effort and long years of learning required to attain a goal
are not apparent after the fact. Looking back, everything seems so easy, as if it
had been predestined, as if a magician had waved a wand and made our
dreams come true. In fact, it is the power of the mind that has served as the
primary tool for all great sages and leaders throughout the history of man-
kind.

The Alpha Seminar Page 129

The Alpha Seminar
Mental Dynamics : In Search of a Unified Theory

I first heard about psychocybernetics in 1969, while travelling to Sydney
Australia. The method was being used by a sales organization, to help execu-
tives develop their personality. Apparently, the results were amazing, and
when I heard about them I decided to try using the method when I returned
home.

I would have occasion to see the same kind of positive results in the United
States and Japan. In 1970 I was teaching psychocybernetics to teams of sales
representatives. In 1972, after attending a series of psychology workshops in
the U.S., Jean-Claude Gimet, a cybernetics specialist who hosted seminars on
management and planning, suggested that we work together on personal
development seminars which would be offered to corporate clients. With the
help of Phillip Lecomte, a psychologist and director of a large mining con-
cern, who happened to be interested in the same techniques, I came up with
a plan for a three day seminar. A short time later the three of us conducted
our first seminar, which we called the Personal Achievement Seminar - a course
on personal development based on the psychology of self image. The results
we obtained led to our being hired by a number of large industrial and com-
mercial corporations. We conducted seminars for their sales and technical
staff. Since then, Personal Achievement Seminars have become the main prod-
uct of Sodiac Training Incorporated, the company we founded together.

Although psychocybernetic techniques are usually practiced in a state of
ordinary relaxation, I was convinced that the same techniques could be dou-
bly effective if applied to persons in an altered state of consciousness. For
that reason I became interested in self-hypnosis, biofeedback and sophrology.
It was while attending a seminar based on Silva’s Mind Control technique


that we decided to try and come up with a unified method that would incor-
porate all the techniques we had encountered to date.

We began experimenting with the alpha state and integrating techniques
borrowed from sophrology and parapsychology during our personal devel-
opment courses. Based on the results of these experiments, the concept of an
alpha seminar began to take shape.

The first prototype was developed with a group of friends in January,
1974. News of the extraordinary results we obtained spread quickly, both by
word of mouth and through the media. Since then, over 1000 people have
benefited from the seminar, which we called Mental Dynamics.

The average person uses about two billion, out of a total of about ten
billion brain cells. Stimulating mental faculties through the techniques which
comprise the mental dynamics method helps people exploit more of their
mental and physical capacities. All the techniques described in this book up
to now have been incorporated into the method.

The hard part was organizing them into some kind of coherent system.
Based on a model of forty-five minute sessions, we came up with a series of
fifteen complimentary exercises which, together, comprise what came to
known as the Alpha Seminar.

The Alpha Seminar

The first objective of the alpha seminar is relaxation - teaching partici-
pants how to enter the alpha state.

I was surprised to hear from a number of people who, after reading this
book, made the following objection: “You say that all we have to do to attain
the alpha state is listen to a calm voice or focus on some part of our body.
That can’t be true, it sounds too easy. You must be holding something back.”


Their concern reminded me of similar objections I heard about hypnosis:
“It sound so easy to hypnotize someone. There must be a trick to it, some
kind of special power involved.”

Until you have experienced these phenomena for yourself, it is difficult
to accept how incredibly simple they are. We’re not used to simplicity, it seems,
and anything that appears to be simple raises our suspicions. “How can this
be really effective if it’s so easy?”

It’s a little like visiting someone for the first time. You have to watch where
you’re going, check all the street names, look for the number of the house, in
order not to get lost. The second or third time you pay the person a visit, you
have much less trouble reaching your destination. If you keep going back to
the same house, you soon don’t have to think about where you’re going at
all.

The first time you try to practice alpha relaxation you may encounter
problems, especially if you’re tense or nervous about something. On the other
hand, tense, nervous people are most in need of learning how to attain the
alpha state. So in the first part of the seminar, we included the most effective
techniques for inducing the alpha state that we had come across. Whereas it
took almost forty-five minutes to get participants into the alpha state at the
start of the seminar, it took a maximum of two minutes to attain the same
level of consciousness at the end. How was that possible? Well, read on.

The Signpost Effect

A signpost is any other gesture or word that is automatically associated
with a certain state or activity. It could be a snap of the fingers or the raising
of an arm for a couple of seconds. Like a uniform, which immediately elicits
a reflexive reaction of respect or fear, or a red traffic light which causes you to
step on the breaks, any gesture can become a signal that will induce the alpha
state.

The only drawback with this technique is its rapidity. If a subject passes
from a state of stress to a state of deep mental and muscular relaxation too


suddenly, problems can arise. For that reason, an effective signpost should be
one that a subject can evoke him or herself, and which takes effect gradually.

A very effective signpost is the countdown, either from 10 to 1, or 3 to 1.
As they count, subjects imagine themselves descending deeper and deeper
towards the center of their being. They could visualize themselves descend-
ing a flight of stairs, or riding down an elevator while counting, or having
someone else count for them, suggesting that they are becoming more and
more relaxed the lower they get.

At first, subjects are helped along by being led through a complete relax-
ation session, muscle by muscle, limb by limb (as described on page —). In
subsequent sessions, the relaxation period is progressively shortened, until a
signpost is all it takes to induce a state of complete relaxation.

Imagine someone who has lost his memory. The only thing he can do is
talk and listen. Using words to describe a simple act like lighting a cigarette
would be extremely difficult. You’d first have to explain what matches are,
what they look like, how to separate one from the rest of the pack, how to
hold it, scratch it on the special paper so it will light, being careful not to get
burned, how to hold it close to one end of the cigarette while inhaling on the
other end, etc. In other words, the process would take a lot of time and con-
centration.

Once the person has learned how to light a cigarette, the whole series of
steps becomes automatic.

The same applies to relaxation. After a few sessions, during which step-
by-step instructions are provided, the process becomes automatic - all you
have to do to enter the alpha state of deep relaxation is count down from 10
to 1.

The choice of a signpost is important. A signpost image or technique
should be both gradual and relaxing. I remember one man who attended one
of our seminars who was incapable of relaxing using the countdown sign-


post because he was an airline pilot. Counting down from 10 to 1 was always
associated with stress in his mind.

For that reason, we generally recommend using the colors of the rainbow
as a signpost, colors being a universal symbol.

Color symbolism

As we mentioned earlier, colors have a definite psychological effect (re-
member the example of how different colored detergent packages had a dif-
ferent impact on consumers). Advertisers and marketing experts have con-
ducted in-depth studies on the effects of colors on consumers. Some colors
are hot, some are cold, some are stimulating, others are relaxing, some are
heavy, some are light. Max Luscher, a German psychologist, perfected a per-
sonality test based solely on a subject’s color preferences. You can even test
yourself and measure changes in your temperament by comparing them to
changes in your taste for color. The more you test yourself, the more you
realize that you don’t simply like one color more than another, but that your
preference for various colors changes along with the rest of your personality,
depending on the situation you happen to find yourself in. In other words,
your taste evolves along with your mind.

The color of an object depends on the wavelength of light that it reflects.
When an object reflect the entire range of visible colors, it appears to be white.
When it absorbs all visible colors, it appears to be black. The spectrum of
colors found in the rainbow is composed of the range of electromagnetic waves
which can be perceived by the human eye.

At the upper end of the spectrum the human eye perceives red (with a
wavelength of about 7000 angstroms). Infrared light, with a higher wave-
length, is invisible to most humans. Hot colors are those which are closest to
the infrared wavelength. Although from a physiological point of view these
colors cause no actual temperature changes in the body, they do stimulate
nervous and glandular systems, affecting functions like respiration, heart-
beat, blood pressure, and so on.


Let’s take a look at the separate colors of the rainbow and their effects.

Red: Symbol of fire, blood, conquest and virility, red has a stimulating
effect. In photography labs, workers who spent long hours under red light
developed psychological problems which disappeared when the red light
was replaced with its complimentary color, green. Red is often a favorite color
of children, very active persons, and people living in primitive cultures.

Orange: Linked to emotion, orange is less mentally stimulating than red.
Being a gentler color, it is more intimate and inviting.

Yellow: The warm luminosity of yellow invokes light and wealth, both
spiritual and material. It symbolizes daily activity - body and mind are ac-
tive, but not inflamed as is the case with red.

Green: Green can be warm or cold, depending on whether it contains
more yellow or blue. Situated in the middle of the spectrum, it is the color of
balance, and symbolizes peace. Green has a soothing effect on the nervous
system, and more green and blue are found in nature than any other color. In
the Islamic faith green is the symbol of spiritual awareness, and is used ex-
tensively to decorate flags, tiles, drapery, etc.

At the other end of the spectrum are the so-called cold colors, which have
a soothing, balancing effect on the organism. Closest to ultraviolet light are
purple, blue and blue-green, all of which slow down heartbeat and reduce
blood pressure. As the physical body relaxes, it becomes easier for the mind
to concentrate or meditate.

Blue: Being the coldest color, blue suggests a state of calm, rest and relax-
ation. Therapists use blue, associated with night and sleep, to alleviate hy-
peractivity.

Purple: When composed primarily of blue, purple symbolizes the union
of man with the divine. A lot of purple is used by the Catholic church (for
vestments, images, statues, etc.) and by other mystical orders.


If red is the predominant color, purple symbolizes earthly power, and is
often used for royal vestments and accoutrements.

Purple’s combined calming and stimulating effect tends to induce an al-
most hypnotic state of mind which is appropriate for spiritual endeavors.
Interestingly enough, 75% of adolescents claim that purple is their favorite
color, perhaps because purple is also associated with imagination, which most
teenagers have a lot of.

So as you can see, the spectrum of colors starting with red and moving
towards purple have an increasingly relaxing, calming effect on the mind.
This makes the rainbow image an excellent signpost. In addition, colors are
easy to visualize - all you have to do is remember any object for a given color
- a banana for yellow, a tomato for red, etc.

How colors affect children
Because their visual faculties are still relatively fresh and unencumbered
by words, children make excellent subjects - simply getting them to visualize
the spectrum of colors from red to violet is usually enough to induce a state
of alpha relaxation.

Here’s what some fifth grade students had to say in answer to the follow-
ing questions, after they experimented with visualizing colors:

• At what point did you start to feel the effects of the colors?
• Which colors were easiest to visualize?
• Did any of the colors trigger a sensation or a visual image?
• How did you feel during the experiment?
• Which moment do you remember the best?

Student #1: “Red was a little hard to see. By the time I got to blue I was
completely concentrated. I didn’t hear the voice of the instructor, and I felt
myself sinking down and getting very relaxed. This exercise is very good for
the body because it lets you relax completely, so you feel rested afterwards. I


felt like I was in a thick forest, with the sky a very deep blue overhead. Dur-
ing the session I felt like I was falling through infinite empty space.”

Student #2: “I didn’t feel like myself during the experiment. I remember
the colors red and violet the most. Then I saw my physical body, and at the
same time I thought about death - the two extremes, the two opposites. I saw
images of fields, fruit, leaves of all colors. I felt like I was gliding through the
air in a plane, or on a boat in a storm. There was a lot of turbulence, and an
earthquake when I concentrated on the color purple. A bunch of cruel thoughts
also. Happy thoughts with the color red though…”

Student #3: “I had trouble getting into the exercise at first, I just wasn’t in
the mood. But when the instructor got to green, in the middle of the spec-
trum, I closed my eyes and saw a kind of green glow getting closer and then
moving farther away, like a pulsing light. Blue made me feel sleepy. For purple
I saw clouds floating across the sky.”

Student #4: “Red: I am resting, my body is relaxed, my feet are very heavy.
I can’t hold my head up any longer. I hear my heart beating, my abdomen
feels heavy…

“Orange: I am feeling more and more relaxed, my legs, my hands and my
head feel so heavy…

“Yellow: I can’t remember anything…

“Green: I feel happy, I’m thinking about going on vacation. I close my
eyes because my eyelids feel so heavy…

“Purple: I can hardly hear anything, the sounds I hear are all mixed to-
gether…

“Violet: I can’t hear your voice clearly. I feel like I’m ready to fall asleep.”

Student #5: “Moving from yellow to green was hard because the two
colors are so different.”


Student #6: “I felt like I was floating in the air at night.”

Student #7: “When I got to orange I started feeling really good, like I
wanted to wake up but couldn’t, like it was time to get up in the morning but
I still felt like sleeping and I was allowed to. Then with yellow I felt warm
and really good.”

Student #8: “By the time I got to purple I wasn’t thinking about anything
anymore. I felt like I was somewhere between being awake and being asleep.”

Student #9: “I found the whole experience very interesting. I felt attracted
to the color orange, and I saw myself falling down a tunnel, with the walls
gradually changing color as I fell.”

Student #10: “Each color had a different sensation. For me red stood for
cherries and strawberries, all sorts of red fruit, and red balloons flying in the
air. Orange was the sun and the wind, with the rays of the sun spreading out
and surrounding me with bright color. By the time I got to yellow I didn’t see
anything at all anymore, everything was just black. Green stood for a forest,
leaves falling from the trees and landing at my feet. Blue was like a river or
the ocean, like I was swimming underwater…”

Student #11: “It was like when I saw certain colors, especially blue and
orange I became so tiny, so miniscule. I was like this dot on the surface of the
earth. And then I was flying upwards, and my head started expanding, big-
ger and bigger like it was going to burst. When I got to blue I saw very clearly
that it was night time, and I felt like a little star lighting up a small corner of
the night sky. Orange made me think about a crackling fire, like I was watch-
ing the fire, which made my face glow and warmed up my whole body. Then,
all of a sudden it was like I fell down and I was almost dead. I felt like I
wasn’t me anymore, as if I had changed into another person…”

Student #12: “I felt a wave of orange, a torrent of orange, a violent flash
that blinded me, then an expanse of green, and the blue and indigo and violet
put me into a kind of trance. It was the purple colors that I felt the most. I


couldn’t hear anything, I felt completely surrounded by color. I had trouble
coming back.”

Visualizing colors in their reverse order is a good way to gradually emerge
from the alpha state:

“I felt like I had just been sleeping for hours.”

“After it was over I felt totally relaxed.”

“I came out of it slowly and gently.”

“When I got back to the surface I felt completely relaxed.”

“I started coming back up slowly, moving faster and faster.”

“I can hear and see better than before.”

“I felt like a diver coming up from the ocean floor at a thousand miles an
hour.”

“I feel great, but I don’t feel like running around or doing anything spe-
cial, just being quiet.”

To achieve similar results, normal adults would probably need a few train-
ing sessions, unless they happen to be very much in touch with their emo-
tions (people working in the arts, for example). Teaching Mental Dynamics
to high school or college students will produce better and faster results than
teaching the same techniques to adults. And, in fact, all attempts to teach
students how to relax and enter the alpha state have produced extremely
positive results. Our traditional education system constantly demands that
students concentrate and remember things, without teaching them how to
concentrate, how to be more attentive and how to remember what they need
to know. Instead of stimulating their faculties of visualization and concentra-
tion, which would be of great help no matter what subjects they happen to be


studying, they are left to find their own solutions, through a process of trial
and error.

We also know that certain cerebral centers, like the one that controls lan-
guage, remain atrophied if they are not developed in time. In other words, if
children are not taught to speak by a certain age, they will remain more or
less mute for the rest of their lives. Imagine if the same applied to that part of
our brain which is responsible for paranormal faculties.

But to get back to the alpha seminar…

Participants first learn to visualize colors in order to attain a state of com-
plete mental and physical relaxation. They then learn to use the alpha state to
make changes in their personality and behavior. They learn how to change
their self image, erase negative modes of behavior and substitute them with
positive experiences. They then apply the same methods to attain specific
goals like developing their intuition or a paranormal faculty like ESP, in or-
der to acquire firsthand proof of the effectiveness of the technique.

What happens during an alpha seminar?
What actually takes place during an alpha seminar?

Imagine a carpeted room large enough to accommodate about fifty people
with ease. About a third of the participants are there for the second or third
time, since they can come back as often as they like without paying. You are a
first-time participant. An instructor tells the group that they will be led through
a series of exercises (described below) after being provided with a theoretical
explanation of each one (corresponding to each of the chapters of this book),
and followed by suggestions on how they can be applied in practical ways.

Everyone is told to stand up, then stretch out on the carpet, using the
pillows and blankets provided to make themselves comfortable. When ev-
eryone has settled down, the instructor begins talking in a deep, slow
sophronic monotone:


“Get ready to explore your inner levels of consciousness… start by visu-
alizing the color red…” etc.

The first exercise is designed to help participants enter the alpha state.
You visualize colors, and feel your body getting heavier and heavier. You
count down from 10 to 1, feeling an increasing sense of well being. Your mind
remains aware while your body is completely relaxed and calm. You learn to
control your inner monologue, the thoughts that are constantly running
through your mind, often to your own detriment, thoughts like “I’m so stu-
pid…” or “I know I’ll screw things up again…” or “I’ll never be able to…”
and so on. You’ll learn how to condition your inner monologue so that it can
work for your benefit, replacing negative subconscious programming with
positive thoughts like “I am attaining my goals…” or “My concentration is
improving…” Since the subconscious is particularly receptive while you are
in the alpha state, the process of replacing negative conditioning with posi-
tive conditioning takes much less time, and is doubly effective.

Next come the actual mental dynamics exercises. You learn to focus on
some goal you hope to attain, or on some memory that evokes the person
you would like to become, or develop a signpost that will immediately bring
your goal to mind.

After the mental dynamics exercises, the instructor helps you emerge
gradually from the alpha state. You slowly become conscious of your body,
regaining control of your movements until you are back in your ordinary
state of consciousness. You feel wonderfully relaxed, in harmony with your-
self, and with life.

After a short break, those who want to talk about their experiences while
in the alpha state are given an opportunity to do so. A dialog is set up be-
tween the instructor, and the new and former participants. Then a second
instructor takes over and leads the group through another set of exercises,
the whole process being repeated fifteen times over the course of the week-
end.


Here is an outline of activities for a typical alpha seminar lasting three
days:

Day 1 (usually Friday evening) :
• introduction, initial relaxation session;
• total relaxation exercise;
• learning to remain in the alpha state under difficult circumstances (noise, light,
etc.);
• constructing a mental screen, the first step in the process of visualization.

Day 2 (all day Saturday) :
• developing an awareness of self image;
• modifying your self image;
• how to develop self control (stop smoking, lose weight, accelerate healing, etc.)
and improve your memory;
• how to develop your creativity, how to remember your dreams and practice
lucid dreaming any time you like;
• how to recharge your energy.

All these exercise are based on a synthesis of the various techniques we
have been discussing in this book, allowing anyone to develop and / or trans-
form their personality on their own, without getting involved in a costly,
lengthy and sometimes destructive process of psychotherapy.

Purely medical applications, which generally fall into the category of
sophrology, are avoided. Over time, we have been able to perfect those tech-
niques which are most effective for inducing the alpha state, even under con-
ditions that are far from ideal. After all, what would be the use of learning
how to enter the alpha state while you are stretched out in a dark comfortable
room, designed specifically for that purpose, if you are not able to relax dur-
ing the course of your day to day life? Participants learn how to use noise,
light and posture to help them relax, even under very difficult circumstances.

Day 3 (Sunday) : these exercises, designed to improve concentration and
develop intuition, will be described in the last part of this book.


Individual and group therapy
Courses on mental dynamics are always taught to groups of people, and
only rarely to individuals. The techniques are much easier to put into prac-
tice in a group context, rather than on your own, using an instruction manual,
no matter how detailed and well written it may be. After experimenting with
all kinds of communication techniques (video, printed material, computer
networking, etc.) I am convinced that the best approach by far is that of per-
sonal, hands-on instruction in a group setting.

For example, I worked as a consultant for the first worldwide producer
of training programs. The courses, which were very well conceived, were
taped on audio and video cassettes, designed for home use by individuals.

After a short time, however, I gave up on the technique. No matter how
motivated people who bought the courses were, they were not able to fully
exploit them on their own. It’s a little like a family investing in an expensive
set of encyclopedias - after some initial interest the books, which are crammed
with fascinating material, sit on the shelf gathering dust. The only thing they
provide their owners with is a sense of security! Maybe you have some books
lying around the house that you’ve never read. And even if you have read
them, how practical have they been? How often have you found yourself
applying what you learned in books to your day to day life?

I hope that some readers do succeed in practicing some of the exercises
described in this book on their own. They will, however, be exceptions to the
rule. Mental dynamics cannot be effectively taught outside of a group set-
ting. Audio or video cassettes, although useful for reviewing material and
techniques, cannot replace what you learn as part of a group.

As the Chinese proverb says, “The lantern of experience illuminates only
the person carrying it.”

Transmitting experience outside of a group setting, where the intimate
atmosphere, personal contact and potential for emulation all combine to fa-
cilitate teaching, is a very difficult thing to do. In the field of psychotherapy,


for example, the group setting has all but replaced individual therapy. The
same applies to personal development.

Mental Dynamics - the discovery of self

For many scientists, the rapid application of recent discoveries is a new
phenomenon. Until now, it has generally taken about twenty years before a
discovery became widely used. Fortunately times have changed. By working
together, people who have come into contact with mental dynamics are help-
ing us reach an ever wider audience. Some have even begun teaching the
technique themselves.

The task ahead - making mental dynamics an integral part of our educa-
tion system - is arduous. We have to train as many instructors as we can, and
increase the number of alpha seminars we offer each year. We believe the
effort is worthwhile, as it will help society achieve a new balance. Mental
dynamics can act as a counterweight to the stress and tension that are under-
mining both the mental and physical health of so many people, and help
those same people get in touch with the happiness and tranquillity that al-
ready exists in their inner selves. An ancient Hindu legend provides us with
a good illustration of what lies ahead:

“There was a time when all people were gods. But they abused their di-
vine status so much that Brahma, supreme among all the gods, decided to
deprive them of their divine power and hide it in a place where they’d never
be able to find it. The problem was deciding where to hide it.

“The minor divinities were assembled to find a solution. ‘Let us bury
man’s divinity deep in the earth,’ they suggested. But Brahma replied, ‘No,
that will not work. Man, being ingenious, will dig until he finds it again.’

“The gods thought some more and then said, ‘Why not throw into the
deepest ocean?’ But once again Brahma rejected the idea. ‘No, sooner or later
man will explore the depths of all the oceans and will be certain to find the
power once again.’


The minor divinities were at a loss. ‘We don’t know where to hide it,
since it seems that man will look everywhere on land and in the sea, and be
sure to find it one day.’

“Then Brahma said, ‘Here is what we will do with man’s divinity: we’ll
hide it in the deepest part of his own self, since that is the place he will never
think of looking.’

“Since then, says the legend, man has explored the entire world, from the
highest mountains to the deepest oceans, in search of something that can be
found only in the self.” (Adapted from Eric Butterworth’s Discovering The
Power of Self).

Faith healers, pendulums, amulets, fetishes… all are merely crutches. The
real secret lies buried in your own self. Teaching this truth to as many people
as possible, and giving them the means to experience their own divine na-
ture firsthand, is the primary objective of mental dynamics.

Part Three: Parapsychology
“Parapsychology is the demonstration and experimental study
of psychological functions that have not yet been incorporated
into the present system of scientific psychology, with the aim of
eventually enlarging the scope of the present system to
incorporate these phenomena.”
Robert Amadou

Caslant’s Method Page 146

Caslant’s Method of
Developing Paranormal
Faculties
“In order to fly at the speed of thought to any destination you
choose, you have to start by believing that you have already
arrived.”
Richard Bach

How to develop paranormal faculties

The question of how to develop paranormal faculties has preoccupied
mankind since the dawn of time. It has acquired an added urgency in light of
the gradual awakening of man’s awareness that has taken place over the last
few years.

The New Scientist, a British scientific journal, questioned its readers - the
elite of the scientific and intellectual community - on whether or not they
believed in the existence of extra sensorial perception (ESP). To the editor’s
great surprise, 70% of those who were surveyed claimed that they believed
ESP does, in fact, exist. This trend was amplified by the publication in the
1960’s of the work of Leonid L. Vassiliev on suggestion over distances. After
some initial resistance on the part of Soviet officials, a scientific commission
under the directorship of A.S. Popov (called the ‘bio-information section of
the scientific and technical inter-union society of radio technology and electro-


communication,’ referred to as the Popov Commission for short) was offi-
cially established to pursue the study of telepathy and related subjects.

Between 1966 and 1969, extensive research on ESP was carried out in
many eastern European countries. Two American journalists published the
findings of these studies in a book entitled ‘Amazing Parapsychological Discov-
eries in the USSR.’ The book became the center of a storm of controversy in the
U.S. NASA, which was already studying what it called ‘electromagnetic com-
munication between living organisms,’ redoubled its efforts to outdo the So-
viets, the rivalry between the two super powers serving to accelerate further
research. About twenty universities established departments for the study of
parapsychology. The Maimonides Medical Center in New York set up a dream
laboratory where parapsychological phenomena occurring during sleep or
under hypnosis were studied. The Advanced Research Projects Agency, a
branch of the Pentagon, was granted a research contract in collaboration with
Stanford University to study paranormal phenomena.

Since then the United States has slowly but surely caught up to the Rus-
sians in the area of paranormal research, leaving other countries far behind.
In France, for example, the International Metaphysical Institute, for many
years the only officially recognized public organization set up to study para-
normal phenomena, now subsists on donations from an American founda-
tion.

Most studies on the subject of parapsychology set out to prove that para-
normal faculties do indeed exist. Rhine, working at Duke University, spent
40 years of his life trying to do just that. Scientists have been fascinated by
exceptional persons like Uri Geller and Pavel Stepaneck, and have subjected
them to an endless series of tests an attempt to find answers to the questions
‘How could ESP information be transmitted?’ and ‘How is extra sensorial
perception possible?’

Most researchers have come up with a blank when trying to find a scien-
tific basis for this type of transmission. According to Vassiliev, and based on
30 years of study, ESP information does not take the form of electromagnetic
waves. What form does it take then? As Warren Weaver, a mathematician


remarked, “I find this subject so intellectually uncomfortable it’s almost painful
to discuss!”

Focussing on the question of how ESP works, researchers all but ignored
another, equally important aspect of the issue - how can we develop our para-
normal faculties?

Pavel Stepaneck was taught to develop his innate powers by his teacher,
Milan Ryzl. Uri Geller shrugs off insinuations of contact with some sort of
extraterrestrial force, and explains clearly how he proceeds when using his
paranormal faculties. A number of other persons have been able to develop
their own paranormal faculties by following his instructions.

Interestingly enough, the methods used today are more or less the same
as those which were being discussed at the turn of the century, described by
people like P.C. Jagot and E. Caslant.

Extra-sensorial communication

First let’s take a look at the various ways extra-sensorial communication
could be established between two brains (see the diagram below).

Since there is, as yet, no terminology to describe the possible modes of
extra-sensorial communication, the best we can do is offer a description of
each of the diagrams.

Figure 1 - Simple communication from subconscious to subconscious.
Proof of the existence of this type of communication was obtained by
studying sets of twins: two sets of twins were able to mutually induce the
alpha state - as soon as one twin closed his eyes and began emitting alpha
readings on an EEG, the other twin’s readings became identical. This is par-
ticularly interesting, since emitting alpha waves with your eyes open is very
difficult to do.

Figure 2 - Communication with feedback from subconscious to sub-
conscious


A refinement of the first technique, this faculty comes into play when
paranormal faculties are directed at problem solving.

Figure 3 - Communication from subconscious to subconscious, which
passes the threshold of consciousness in one of the subjects
Phenomena like intuition, sympathy or antipathy fall into this category.

Figure 4 - One person makes a conscious effort to transmit information
to another person’s subconscious
This is what happens in cases of suggestion over distances when the ob-
ject of the transmission is not aware of the process, as well as in mystical
possession, voodoo spells and so on, where negative thoughts or feelings
have an effect on the psychology and even on the physical health of another
person, without that person being consciously aware of the influence being
exerted.

Figure 5 - One person sends a conscious message to another person,
who consciously receives it
Similar to the above process, except that both parties are aware of the
transmission of information. This often happens accidentally, when you are
able to read someone’s thoughts.

Figure 6 - One person consciously delves into the mind of another per-
son who is also aware of the process
Called double vision or clairvoyance, this faculty is easier to develop than
those that follow, as we’ll be seeing later on.

Figure 7 - One person delves into the mind of another, without the other
person being aware of the process
Commonly referred to as reading someone’s thoughts.

Figure 8 - This involves two people, one of whom is called the recipi-
ent, since he or she receives the message being transmitted
One person makes a conscious effort to send a message, while the other
concentrates and tries to receive it (the transmission is effected in one direc-
tion only).


Figure 9 - Two persons make a conscious effort to communicate (trans-
mission is effected in both directions)
This refers to true ESP, the ability to communicate mentally.

The diagrams are arranged in order of increasing difficulty, and show
why scientists studying parapsychological phenomena had so much trouble
at first: they focussed on the last, and most difficult aspect of ESP communi-
cation (this aspect has also become more or less redundant since the inven-
tion of the telephone!). Concentrating on faculties like intuition and double
vision would have been more spectacular as well as much more useful.

To complete the picture we should take a look at the possible modes of
communication, which correspond to the signaling systems studied by Pavlov:

• Words: this is the most difficult mode for ESP transmission, probably because
the brain’s sophisticated language center has to be short-circuited, so to speak,
in order for communication to take place.

• Images: this mode allows for endless possibilities of transmission; it is easy to
use and generally works much better than words.

• Sensations: more primitive than images, sensations are even easier to transmit
than images, which is why Marcotte based his system of communication over
distances on sensations, calling his technique telesthesia.

Depending on an individual’s personality, one or another form of com-
munication will be easier to perceive. Because modern man has, to a great
degree, lost touch with his own inner sensations, the transmission of images
generally provides the best results in ESP experiments.

Of course all three modes of communication can be used at the same
time, which is what the Russian researcher K.D. Kotrov, a pupil of Professor
Platanov, tried to do in his experiments on suggestion over distances:


“I would get comfortable on a couch in a relatively soundproof room,
close my eyes and whisper the words I was trying to suggest, while concen-
trating on my subject. ‘Sleep. Sleep. Sleep.’ I called this the first phase of men-
tal suggestion.

“During the second phase I formed a mental image of the subject in my
mind, trying to make it as intense and clear as an hallucination or a dream
image. In my mind I imagined my subject in a state of deep sleep, eyes closed.

“The third phase, which I call the volition phase, is most important. I
would concentrate all my willpower on getting the subject to fall asleep, and
at a given moment this desire would be transformed into a certitude, with an
accompanying feeling of ecstatic triumph or success.”

Caslant’s method
At the beginning of the twentieth century, Eugene Caslant published a
small book entitled ‘Method For The Development of Paranormal Faculties.’

Caslant’s talent lay in being able extract a clear, effective and simple
method from the huge body of literature on occult sciences which existed at
the time, a method that is being rediscovered by modern researchers. The
accuracy of his remarks, combined with his vast personal experience, has
made the book a classic of its genre, which is why it is still being used as a
guide today.

A former science student, Caslant decided to weed out all religious or
philosophical interpretations in his study of the paranormal, and approach
the subject from a purely scientific point of view. Through observation, ex-
perimentation and the creation of instruments capable of measuring paran-
ormal phenomena, Caslant hoped to establish laws that were verifiable and
accessible to all. He also tried to offer an hypothesis that not only explained
paranormal phenomena, but revealed new facts about the subject as well.

The paranormal faculties he concentrated on included:


• Clairvoyance or double vision: The conscious ability to form a clear mental
picture of a distant place or scene which the subject has no prior knowledge of
whatsoever, or to read another person’s thoughts, or the ability to discern the
character or intentions of another person, completely unknown to the subject,
without relying on any auditory or visual stimulation.

• Premonitory or retrospective vision: The ability to describe events which took
place in the distant past, or depict scenes which would take place in the future.

Caslant himself called these faculties supranormal instead of paranor-
mal, for the following reasons: “The word paranormal, taken from the Greek
‘para’ meaning beside, implies that these phenomena are rare and in some
way abnormal. Thus, many people tend to associate parapsychology with
parapathology, considering persons who devote themselves to the study of
the paranormal as being pathological. In other words, such persons are more
or less crazy. And in fact, many so-called mentally ill persons have experi-
ences which closely resemble what we call clairvoyance or the mental trans-
mission of thoughts. Their disease seems to act as a catalyst, stimulating the
development of new faculties, unfortunately at the expense of their mental
stability.

“Inversely, so-called normal persons who live through a paranormal ex-
perience tend to minimize its importance by ignoring it completely, or refus-
ing to talk about it, for fear of being labeled crazy.

“In fact, experience and practical tests have convinced me, beyond the
shadow of a doubt, that all persons possess these faculties in a latent state.
For that reason, they are neither paranormal or abnormal, but completely
normal.”

Caslant also believed that, in addition to our subconscious mind, we also
possess a super-conscious mind which controls supranormal faculties. This
part of the mind can provide us with information via our imagination, in the
form of subjective thoughts which we all have, without knowing where they
come from.


“After all,” Caslant goes on to theorize, “what is imagination? Well, imagi-
nation could be described as the ability to perceive interior images. And what
are these interior images? They are the memories of groups of elementary
sensations.”

The process works something like this: various stimuli, in the form of
particles or electromagnetic waves of a certain wavelength, produce sensa-
tions in the human mind. These sensations are registered by our brain cells.
Although they may be forgotten, they are never completely destroyed. They
can reappear, usually with less intensity than the original sensations, with-
out the need of a stimulus. These are our memories. A group of sensations
constitute a mental image. Our subconscious mind acts as a kind of store-
house for mental images, which are then associated by their affinity for one
another.

“Since our impressions are, to some extent, common to other persons, it
can happen that our subconscious stores images drawn from the minds of
other individuals.”

Acting as a kind of bridge between two subconscious minds, images can,
on occasion, and under certain conditions, be used to draw information from
the subconscious mind of another person. Since the brain acts as both a sender
and a receiver, images can be of two kinds: emitted and received. There are
also two kinds of imagination - active and passive.

Here’s what Caslant has to say about active imagination, the vehicle of
human mental activity, controlling functions like thought, comprehension,
invention and memory:

“If we could understand the laws governing active imagination and knew
how to apply them, we could cure disease without medicine, transform our
selves and make miracles come true.”

The basis of his method is the activation of passive imagination, followed
by the gradual elimination of all active imagination. Whether produced by
active or passive imagination, an image is always linked to the one preceding


it (Jung studied the same phenomenon, calling it association) In order to pro-
duce a passive image that is not linked to its preceding image, Caslant used
an instructor who would suggest the new image.

Developing supranormal faculties takes two people: a subject and an in-
structor or guide. Instructors use their voice as the means of induction. “The
subject gets comfortable, with eyes covered to block out any ambient light.
The instructor then guides the subject towards a state of inner calm by sug-
gesting an image - a calm lake at sunset, an endless plain of swaying grass
stretching all the way to the horizon, etc.”

It is unfortunate that Caslant had no opportunity to study sophrology,
since the images he tried to evoke in his subjects are similar to those which
arise in dreams, or better still when the brain is in a state between waking
and sleep, either before falling asleep at night, or just after waking up in the
morning, i.e. during the alpha state.

When subjects have attained this particular state, instructors repeat a single
word a couple of times, asking what sensations, if any, the word evokes.

There are three possible results: either nothing happens, or the word
evokes a memory, or it evokes some new, completely unknown image.

In the first case, i.e. if nothing happens, it is likely that the subject is pre-
occupied with some problem or other. The instructor should do whatever is
necessary to break the subject’s immediate train of thought, either by sug-
gesting other words, asking the subject to recall a familiar image, or inviting
the subject to be creative and come up with a new image on his own.

In the second case, i.e. if the word evokes a memory, more words should
be suggested until a new image arises. If no new images arise, Caslant sug-
gests that instructors guide their subjects through a series of imagined ac-
tions. If, for example, a subject forms an image of a car, the instructor could
suggest that he get into the car and start driving. This will inevitably produce
new, unknown images, which is the aim of the exercise.


Two problems can then arise:

• The subject reverts back to active images which take the form of projections of
personal problems. When this happens, subjects become introspective and start
doubting the validity of their subjective impressions. They start elaborating
rational hypotheses which short-circuit their passive imagination. This is why
the instructor’s attitude is so important. An instructor should always be reas-
suring in order to boost a subject’s confidence. A strong sense of empathy and
a fertile imagination are also necessary.

• The subject cannot concentrate on the image that is evoked. Instead, the image
appears like a flash of light and then vanishes, leaving only a fleeting memory.
If this happens the instructor should tell the subject to try and recall the image,
and then ask specific questions: What make of car was it? What color was the
car? What color did it appear to be to you? What season of the year was it?
What feeling did you get from the weather? And so on.

Note that it is better for an instructor to ask about feelings and impres-
sions rather than saying, What kind of car do you think it was? or What sea-
son do you think it was? This is because passive imagination and intuition
depend much more on feelings and impressions than on rational thoughts,
which are more closely related to active imagination. Thinking will simply
summon up the bank of data already stored in the person’s subconscious.

Subjects should not be allowed to get lost in thought. Instructors should
be constantly stimulating their subject’s passive imagination by asking ques-
tions, without trying to anticipate the answers, which is why it is so impor-
tant to train them properly. An instructor should know how to regain control
of an induction session when a subject’s active imagination is in the process
of taking over, using what is called a maieutic approach (based on the Socratic
technique of helping a subject bring forth or become aware of his or her la-
tent ideas or memories).

Clairvoyance or double vision


This faculty, although relatively easy to develop, is nonetheless quite
amazing.

“The main advantage of this exercise is to provide undeniable evidence
of the existence of supranormal faculties. Skeptics who observe an induction
session, and who are then able to verify the accuracy of a place or scene de-
scribed by a subject who has had no opportunity of gaining any firsthand
knowledge of it, and which may be located thousands of miles away, are
obliged to shed their incredulity and accept the phenomenon as fact.”

Caslant may have been slightly optimistic when he said that, skepticism
being like a weed with many roots - it tends to reappear even after you think
it has been completely destroyed. The reasons confirmed skeptics come up
with to try and explain what cannot rationally be explained never cease to
amaze me. When they are reminded of the facts, they may relent, at least for
awhile, but in a short time their skepticism gets the better of them again,
forming a distorted picture of what actually took place in their mind.

Fortunately this kind of extreme skepticism, which resembles a patho-
logical state of mind, is fairly rare. Two or three sessions of double vision or
clairvoyance, carried out under the strictest scientific conditions, are gener-
ally enough to convince such people that the phenomenon does indeed exist.

Caslant suggested that some kind of connecting thread or transition
mechanism is necessary to evoke the desired images.

“If, for example, I want a subject to visualize the office of a certain Mr. X,
whom he does not know, but whom I am acquainted with, I would first tell
him to concentrate on me, and then, through me, on Mr. X, then on Mr. X’s
house, and finally on his office.”

My own experience leads me to believe that this kind of transition mecha-
nism is not necessary. Once a subject’s faculties of visualization and passive
imagination are well developed, all he or she needs is a name or a word,
situated in time and space, in order to ‘see’ the desired object. For example, if
I ask a subject to describe Mr. P., 45 years old, living in Mexico City, even


though I myself have never met the man, he will immediately be able to do
so, on condition that he has no doubts about his paranormal abilities, that he
is in an alpha state, and that he has undergone proper training. The informa-
tion I provide him with will elicit an image, without any need for a transition
mechanism. All I can say is that perhaps Caslant used transitions as filters, in
order to gradually eliminate normal phenomena linked to active imagina-
tion.

The quality of double vision descriptions
The quality of a double vision description depends solely on the verbal
skills and cultural sophistication the subject. Subjects can, over time, learn to
improve their imaging perceptions to the point where they feel unable to
clearly express what they see or feel in words. And, in fact, words are often
an inadequate tool for describing the subtleties of human emotions. Extra
sensorial perception (often perceived as feelings) is also a very subtle form of
communication, akin to that of Pavlov’s first system of communication, which
resists being translated into the second system, i.e. words.

A subject may be experiencing feelings or sensations on a physiological
level, as if they were quite real. It is almost as if the brain were playing with
the body, like a musician playing an instrument.

That is why experiments like those conducted by Edgar Cayce are easier
to accomplish than the extra sensorial transmission of words. Death and in-
jury provoke such vivid sensations that they often result in cases of sponta-
neous telepathy. Illness and pain are also capable of provoking vivid mental
images, which are easy to ‘capture’ because they express such powerful sen-
sations.

Tuning in to the physical or mental state of a person in distress is an ex-
cellent way to develop a subject’s empathy, sympathy and powers of telepa-
thy. Subjects actually share in another person’s suffering, if only for a few
moments. They have the impression of actually becoming someone else for a
short time.


When an instructor asks what is causing the disease (sometimes asking is
not even necessary), a subject is able to find the physical and / or psychologi-
cal causes of the illness. In other words subjects are able to draw information
from the subconscious mind of another person. In addition, they have access
to information which the sick person himself might not be consciously aware
of. This is one of the most interesting aspects of double vision. If you really
want to help someone, gaining a supranormal understanding of their prob-
lem can provide extraordinary insight into both the cause of the problem,
and possible cures. Caslant was close to discovering this potential when he
said, “I have seen countless cases where a subject has described someone’s
personality more accurately than the person would be able to do himself!”

Unfortunately, Caslant went on to say that… “double vision is the easiest
supranormal faculty to develop, and at the same time the least interesting,
compared to other forms. It may have its practical applications, but in no
way increases our knowledge, since it does not provide us with anything
that cannot be obtained in other ways.”

Had Caslant lived a little longer, he may have changed his opinion about
double vision. I have seen many instances where the technique has been used
to shed new light on how to treat disease, especially when the sufferer is a
close relation or friend. As you may know, disease is often the physical mani-
festation of some kind of inner revolt, some deep feeling of frustration or
anger. Discovering the underlying cause of a health problem will inevitably
accelerate the healing process.

The power of a name

I have always been amazed by the power of names. Mention any name,
any one of the billions of names on the planet, and someone’s entire existence
floods the mind of a clairvoyant subject. Tibetan monks keep their real names
secret, in order to prevent their enemies from harming them.

A telephone company did a survey of which word was most frequently
used by people during conversation. The winner by far was the word “I.” To
me, the word I refers to a name, Christian Godefroy. If someone mentions my


name, even faintly, I will hear it. My name is engraved in my subconscious.
The sound or image of my name will evoke more associations in my subcon-
scious mind than any other name or word, with the exception of “I.” So it is
no wonder that the suggestion of a name to a clairvoyant subject evokes such
intense imagery.

Some names are problematical. Take the case of women - should we use a
woman’s maiden name, or married name? I have had good results with both.
Often using a maiden name elicits images that are less precise. I have even
tried to trick subjects by using only the first and second names of a person,
but without success - subjects were able to tune in to their targeted person
despite the fact that they were not provided with completely accurate infor-
mation. I sometimes even changed a name completely, inventing a whole
new name. Subjects would sometimes form an image of the person, but it
would be inaccurate. In most cases, providing a false name resulted in com-
plete failure.

Premonitory or retrospective vision
If there is one paranormal faculty that shakes the foundation of what we
consider to be common sense, it is that of premonition. Time conditions our
lives and our being. We cannot go back in time, and trying to do so has re-
mained the dream of creators of fiction. Being able to predict the future is one
of the great preoccupations of humankind, an enigma that has yet to be solved.

On the other hand, chance is not always what it seems. A few years ago I
became associated with D.P., a man of about fifty, who suggested we become
business partners. I took him at his word, and invested in the enterprise he
proposed. A few months later the business was bankrupt. A friend of mine, a
lawyer, remarked that there was nothing surprising about our failure. “What
did your partner accomplish in his fifty years of life? Nothing. His private
life was a shambles, his wife had left him and his children didn’t want to see
him. His professional reputation left a lot to be desired. Why should this new
venture have ended in anything but failure as well?”


My partner, it seems, was guided by the same mental conditioning that
had caused him to fail in the past. If I had been able to detect the images of
failure programmed into his subconscious, I could have predicted what would
happen beforehand. If we accept that people who succeed have a clear men-
tal picture of what they want to attain, then predicting the future becomes a
matter of becoming aware of these subconscious images, organizing them
into some kind of comprehensible system, and then forming a portrait of the
future based on those images which are most likely to materialize.

“Mediums never see the future as something that is already determined,
which is why their predictions are often at least partially erroneous. A pre-
diction should be considered more as a probability than as the gospel truth.”

Imagine yourself sitting in a darkened room, facing a woman who is hold-
ing your hands. She is a medium. To your great amazement, she has been
telling you things about yourself that she could not possibly have known or
learned from anyone else. Being a skilled amateur psychologist, she is able to
fill in the gaps in her mental picture of you through astute observation of
your features, hands, clothes, etc., and from the little you told her about your-
self. She starts talking about your future. “I see you …”

Whatever image she describes will have a profound impact on your mind.
Your subconscious will register the image, and become more or less obsessed
with it. After what we learned about psychocybernetics, we should not be
surprised to see this image transformed into reality. If a medium tells a young
woman she is going to marry a blond man, she will quite naturally start seek-
ing out blond men, although she may not be aware of what she is doing. If
you have ever bought a new car, you know how you start focussing on cars
of the same make while you’re driving, in order to compare them to your
own. The brain selects information from the mass of data it receives, empha-
sizing those aspects which resonate with pre-existing cerebral circuits.

Mythology is filled with stories of people’s destiny being fulfilled de-
spite all their efforts to prevent it. Take Alexander the Great as an example. A
wise man told him that he would kill his own father. In a rage, Alexander
threw the man off the top of a tower. The prophecy was fulfilled - the old seer


was, in fact, Alexander’s own father. The subconscious conditioning to kill
his father was stronger than his conscious denial, and thus came to pass.

In my opinion, believing that everything is predestined is simply confus-
ing cause with effect. I prefer to condition my future, to program it instead of
trying to divine what it already is. I don’t want a single image to influence
my entire life. And, in fact, I have no need of knowing my future, because by
using the mental tools we’ve been discussing in this book, I can actually con-
trol it.

When we talk about the future, intuition becomes extremely important.
It guides us on our way, and the more developed it is, the better it is able to
work for us, which is why Caslant’s exercises on premonition are so impor-
tant. Intuition can help us create our future, and delve into the past.

The faculty of post-cognition is easier to develop than premonition.

“Visions of the past are easier to obtain because they concern events that
have already taken place - their composing images are definitively associ-
ated.”

An induction session begins the same way as the one described above.
But instead of letting images arise spontaneously, subjects are told to focus
on a single image.

“Subjects should concentrate as completely as possible and then draw
images from their memory, as if they were trying to summon up a scene they
themselves had experienced, or as if they were watching a scene unfold from
some distance.”

Guides should start by asking a series of questions, pushing a subject’s
memory to the limit. Then, by insisting on more answers, and suggesting
that the subject let his or her passive imagination take over, more images and
impressions arise that shed new light on the object of investigation.


“Premonition works in much the same way, except that subjects are not
told to concentrate on some past event, observing it from a distance, but are
instead instructed to move forward in time. Guides help their subjects by
grouping images, directing their attention to various aspects of the images
that arise, and keeping them on track by reviewing these different points of
view, until subjects are eventually able to control their own passive imagery.
The way subjects are guided through an induction session is extremely im-
portant, as far as the validity of the premonition is concerned.”

As is the case with double vision, images are often vague and inconsis-
tent. Subjects may try to analyze their sensations but, according to Caslant,
“… any effort that is made will change the existing image.” As soon as a
subject’s conscious will is brought into play, his or her paranormal faculties
are inhibited.

The impressions that arise each time I practice these exercises myself is
comparable to what happens when I watch a film: I am no longer in control
of the images that arise. They seem to take on a life of their own. I can de-
scribe them, I can try to observe them as closely as possible, but I often get the
feeling that my guide has more control over them than I do. One of the major
problems I have is that I feel I am being used, that I’m simply the plaything of
my guide’s imagination. Even now, after so many sessions, I still feel ashamed
about some of the things I am tempted to say during an induction session.
Sometimes I don’t dare describe an image. As I learned to overcome my hesi-
tation and speak out, I often found that these images are the most accurate of
all.

For example, when asked to describe the past of a person named Daniel
F., I felt pain in my left hand, and described a scene that my guide realized
was a handball court. I had never played handball in my life, nor seen a hand-
ball court. I didn’t want to talk about the pain, which was causing my hand
to contract. But realizing that hiding anything would make the exercise fu-
tile, I finally mentioned it to my guide. A few days later I learned that the
young man had fractured his left hand while playing handball.


Some subjects, notably women, do not feel the need to analyze the im-
ages that arise in their passive imagination. Their is no duality of conscious-
ness, no regret or criticism of what they spontaneously imagine. Once the
image is created, they get so deeply involved in the situation that they may
come out of a session feeling completely drained. During the session itself,
they may cry out or experience intense emotions, as if they were actually
living the situation themselves.

Caslant was emphatic about the importance of a subject’s intentions. If
they were pure, disinterested and altruistic, all would go well. If they were
tainted by self interest or disdain, paranormal faculties would automatically
be inhibited.

I also noticed how a guide’s intentions can disrupt an induction session.
If the guide intends to use information acquired during the session for harm-
ful purposes, then communication cannot be established. If a guide is not
really concerned about whether a subject succeeds or not, a sense of disinter-
est will be transmitted to the subject, whose images will be weak and impre-
cise.

Caslant suggests that if subjects are personally involved in a situation,
i.e. when the issue being investigated concerns them personally, they are more
likely to become preoccupied with their own subconscious thoughts, instead
of concentrating on their supraconscious images.

Summary
A well trained guide can help you develop your supranormal faculties.
Although passive images may, at first, be vague and imprecise compared to
actual memories, they will soon become just as sharp and clear. All it takes is
a little practice. Depending on a subject’s temperament and previous condi-
tioning, clear images may arise during an initial induction session. In most
cases, however, it takes a few sessions before they appear.

Guides should proceed as follows during all induction sessions:


a) Help the subject attain a state of mental and physical calm.
b) Elicit an image formed by the subject’s passive imagination.
c) Ask questions while preventing the subject’s conscious mind from interfering
(no criticism, no holding back).
d) Note down all responses, or tape the entire session.
e) Always do your best to help your subject - your intention is just as important
as your skill.
f) Be very careful about how you bring your subject back out of the alpha state.

“You should be just as careful about how you bring subjects out of the
alpha state as you are about getting them in. If this step is not accomplished
properly, subjects may suffer from fatigue, dizziness and various circulation
problems, especially if they are very sensitive and imaginative, or if they tried
to work without a guide.”

Caslant suggests a very gradual withdrawal from the alpha state, using
techniques like visualizing the self and practicing conscious control of bodily
movements, respiration, etc.

Robert Desoille, one of Caslant’s students, developed a method of psy-
chotherapy based on his teacher’s method. Called Controlled Waking Dream
Therapy, a guide helps patients interpret the symbolism in their dreams. The
technique has provided excellent results, helping patients overcome their in-
hibitions and enabling them to talk openly about their problems.

Given that one of the requirements for developing supranormal faculties
is entering a state somewhere between waking and sleep so that subjects be-
come aware of their mental imagery, and given that this state is especially
conducive to stimulating passive imagination, it is fortunate that there is a
time when each and every one of us has the privilege of attaining that very
state of consciousness.

That particular state - the dream state - is the subject of our next chapter.

Dreaming: A Parapsychological Phenomenon Page 165

Dreaming: A
Parapsychological
Phenomenon
Sleep on it!

A survey of spontaneous parapsychological phenomena found that over
two thirds of reported cases took the form of dreams, with the other third
occurring during the waking state.

In fact, sleep is very conducive for this type of experience: at certain phases
of the sleep cycle the brain produces a predominance of alpha waves, the
neo-cortex is inactive and subconscious mental imagery is stimulated. An-
cient stories, like those found in the Bible and Homer’s Iliad, often refer to
persons having premonitory dreams. Let’s take a quick look at what we know
about sleep and dreams.

A dream could be defined as a series of psychic phenomena produced
during sleep. This means that dreaming is closely linked to sleep. During the
periods immediately preceding and following sleep, conscious mental activ-
ity continues. It may be more or less active, more or less clear, but it does
continue.

Interestingly enough, and contrary to what most people think, some de-
gree of mental activity continues even while we sleep. In the same way that it
is very difficult to stop thinking while we are awake, it is also difficult - if not
impossible - to completely stop mental activity while we are sleeping.


Everyone dreams

For a long time it was believed that some people dream while others do
not. As the study of psychology became more scientific, it was discovered
that all people dream, although some may not remember their dreams as
well as others.

REM Sleep

REM stands for rapid eye movement. Researchers found that during cer-
tain phases of sleep, people’s eyes start fluttering very rapidly even though
they remain closed. Movements of the eyeballs can be horizontal or vertical.
In addition, researchers found that REM sleep is characterized by the pro-
duction of more alpha and beta waves by the brain, while ordinary sleep
produces more theta and delta waves (having a slower frequency). This may
sound like a paradox, since beta waves are characteristic of the waking state,
while alpha waves are usually produced during a state between waking and
sleep.

It was soon discovered that REM phases corresponded to periods of in-
tense dream activity. Dement and Kletman showed that by waking people
up immediately following a REM phase, it was possible to obtain very clear
and precise accounts of their dreams. Waking people up when they were not
in a REM phase often left them with no recollection of their dreams whatso-
ever.

Based on these findings, it was easy to jump to the conclusion that people
dream only during REM phases. Further study, however, proved that this is
not the case.

A continual spectacle
Whole or fragmented dreams, disjointed images and thoughts, feelings
and bits of memories fill our minds continually while we sleep, even between
REM phases. Although REM phases are accompanied by intense physiologi-
cal activity, which may be why it is easier to remember dreams that occur


during those periods, they are by no means the only times we dream. The
fact that we recall REM dreams is simply due to the fact that our conscious
mind is more active than during other, deeper periods of sleep.

Sleep phases
Here’s what happens during a normal night’s sleep:

You start by emitting alpha waves, during that period of reverie that pre-
cedes actual sleep. If you are dead tired, this phase may only last a few sec-
onds. Under normal circumstances, however, it lasts about ten minutes. Your
brain gradually starts producing waves with a slower wavelength - mainly
theta and delta waves. Then, about every 82 minutes, you start producing
faster waves, for a period that gradually increases in duration - about 5 to 10
minutes during the early part of sleep, and up to half an hour during the
latter part. These are your REM phases. As the hours go by, you start emerg-
ing from deep sleep, so that by the time you wake up you are almost in a
waking state.

82 minutes - a biological cycle
I have often thought that people listening to a speaker or watching a movie
are very much like dreamers - they need a break every 80 minutes or so,
during which they can work off some of the excess energy they have accu-
mulated by sitting still and concentrating on the same subject (doing some
gymnastics instead of having a coffee or drinking alcohol is an excellent way
to work off excess tension). Whenever this unspoken rule is broken, mem-
bers of an audience become restless and distracted. I am sure that companies
could increase their staff’s productivity dramatically by allowing them to
take an ‘active’ break every hour and a half or so. The way things stand,
workers have to rely on excuses like going to the bathroom or making a per-
sonal phone call in order to stay in tune with their biological cycle.

Everybody dreams, but most of us only remember a small fraction of
what we dream, notably images that arise during REM phases. Why is it,


then, that some people can’t seem to remember their dreams at all? What can
they do to start remembering?

How to remember your dreams
When you get into bed, start by relaxing your entire body, from your toes
right up to the top of your head. This will put you into an alpha state. Then
repeat a few positive formulations: ‘I want to remember one of my dreams…
I can remember one of my dreams… tomorrow, when I wake up, I will have
a perfect recollection of one of my dreams.’ If you still have problems, add
this formulation: ‘I have the right to remember my dreams!’ and repeat it
mentally a few times, with conviction, as if you were a union negotiator de-
manding fair wages from an employer. You could accompany the formula-
tion with a visualization of yourself, waking up in the morning, writing your
dream down in a notebook. It is important to generate a feeling of ease and
satisfaction as your mind creates the visualization. Next morning, when you
wake up, avoid anything that tends to stimulate beta activity - opening your
eyes, thinking about the time, moving around, and so on. Just lie still and try
to remember your dream. An image will rise, followed by another, and soon
a scene will unfold, probably with you as the main character. Only after you
have recalled the entire dream should you sit up and start writing it down.

Later on you can modify the formulation to include many dreams in-
stead of just one.

Formulations

Positive formulations are more or less the same thing as suggestions made
under self hypnosis. We prefer the term formulation simply because the word
hypnosis is burdened with a number of negative connotations(Caycedo coined
the terms sophrology and terpnos logos for the same reasons). A participant
at an alpha seminar phrased it well: “Words like autosuggestion and self hyp-
nosis are outdated and somehow childish. I like the term positive formula-
tion because it’s new and positive.”


Dreaming: a journey into the subconscious
Psychoanalysts base a large part of their study of the subconscious mind
on dream analysis. They interpret symbols expressed in dreams in order to
learn how patients may be compensating for their psychological problems,
and what kinds of behavior they may be suppressing. There is no denying
the importance of dreams. On the other hand, it is wrong to limit their impor-
tance to Freudian analysis. Freud himself wrote about the telepathic relation-
ship existing between patient and analyst in an essay entitled Psychoanalysis
and Telepathy. One of the ways this relationship is expressed is through dreams
- patients often dream about their analysts, and vice versa. As many psychia-
trists will agree, making a study of the mind’s images is a good way to stimu-
late telepathic communication.

Drs. M. Ullman and S. Krippner of the Miamonides Hospital Dream Labo-
ratory in New York were intrigued by the phenomenon. In one instance a
patient reported dreaming about a cat, alcohol and fresh cream. Ullman was
amazed - the night before he had attended a class and observed an experi-
ment in which a cat, which had been conditioned to become alcoholic, pre-
ferred alcohol to fresh cream.

The Dream Laboratory : Telepathy while you sleep
In an attempt to prove that telepathic communication is enhanced dur-
ing REM phases of sleep, a series of experiments were conducted. They turned
out to be very thought provoking. One experiment concerned the transmis-
sion of images depicting New York city, chosen from a collection of paintings
at the New York Museum. 72 paintings were chosen for their intense colors
and emotional content. Each reproduction was sealed in an opaque enve-
lope. Subjects worked in groups of two. An agent would be given a painting
at random. Agents were placed in an isolated chamber and told to concen-
trate on the image while their partner was asleep, and especially during REM
phases.

When the sleeping partner woke up, he or she would recount his dreams
to an impartial observer, who would judge how closely they resembled the


painting in question. Distortions were reported in some cases, but a majority
of subjects provided extremely accurate, and sometimes even perfect descrip-
tions.

For a painting by Dali called The Sacrament of the Eucharist, the subject
dreamed of a group of people, a fishing boat, lots of people eating and a glass
of wine. This images correspond exactly to the elements of the painting the
agent was concentrating on.

In another experiment, more than two thousand persons attending a rock
concert were asked to concentrate on an image projected above the stage.
The image represented a yogi, meditating in full lotus position. The subject
of the experiment dreamed about a holy man who was meditating and re-
ceiving energy from the sun.

Even more amazing results were obtained with a subject named Malcolm
Bessent, an Englishman who claimed to have frequent premonitory dreams.
Bessent was awakened after each REM phase so he could describe his dreams.
The next day a researcher picked a word at random out of a book, then asso-
ciated it with a painting or print. For example, the word corridor was associ-
ated with a painting called A Corridor in Saint Paul Hospital by Van Gogh. The
painting shows a solitary figure standing in the cement corridor of a mental
asylum. As it happened, Bessent had twice dreamed of a cement building
with a sick, unhappy person trapped inside on the previous night, and had
spoken about medical personnel three times.

Dreams, seances and creativity
Because dreams help us navigate through our subconscious, the symbol-
ism they contain can be used to resolve psychological problems and free us
from our inhibitions. That is what therapists who use the controlled waking-
dream technique try to do.

Dreams can also provides us with insights into what Jung called the col-
lective unconscious, enabling us to gather information that can help resolve
other types of problems, for example those associated with creativity.


When dreams are used to stimulate or compliment creativity, they coor-
dinate, organize, associate and resolve equations which we propose to our
subconscious mind. Tartini wrote his Devil’s Sonata during a dream.
Mendeleyev discovered his famous periodic table of elements while dream-
ing. The idea to work on a drug to combat diabetes came to Banting in a
dream. The result? His discovery of insulin, which has allowed millions of
diabetics to lead healthy normal lives. Edison, Einstein and Franklin were all
in the habit of taking a short nap when they were trying to find the solution
to some problem. Voltaire and Coleridge claimed that they often woke up
with entire poems written out in their heads.

Perhaps you have fallen asleep thinking about some problem or other,
only to wake up with the solution you were looking for. What if you were
able to do the same thing whenever you wanted? Would you be interested in
knowing how?

How to solve problems in your sleep
Edison was in the habit of making a list of problems he wanted to solve
before going to bed. Every morning he’d wake up and harvest the fruit of the
night’s ideas and inventions. We can all set the paranormal and creative mecha-
nisms we need to solve problems while we dream in motion. All you have to
do is:

1. Visualize the final result of whatever you are seeking.
2. While in the alpha state, repeat the following: “Tonight my mind will
solve the problem of … When I wake up tomorrow morning I will remember
the solution, either in the form of a dream, or as an inspiration that will come
to me sometime during the day.”

The main obstacle is not resolving a problem while you dream, but re-
membering the solution. Often a thought or sensation you have while awake
can trigger a recollection of the solution you are seeking. Sometimes a few
nights sleep are needed to succeed. In some cases, a dream you had one night
will be continued the next night, and so on, until you are able to resolve the
problem. To be able to recall information more easily, you can associate it


with a gesture or some other kind of signal. Some writers can only work
when a certain odor permeates their studio or office. Others can only work at
certain times of the day, or under certain specific conditions. In other words,
their creativity depends on some associated reflex. The same applies to per-
sons who can only fall asleep under certain conditions. They may need a
special type of pillow, pure cotton sheets, have their bed facing a certain di-
rection, and so on.

This type of reflex-association can be set up between a signal and the
work that is to be carried out while dreaming, and between the same signal
and the recollection of the dream in question.

For example, drink half a glass of water at night just before going to bed,
and think, “This is all I have to do to find the solution I’m looking for.” Next
morning when you wake up, drink the rest of the water and think, “This is all
I have to do to remember the solution I dreamed.”

Any gesture, image or phrase can be used as an associative signal.

Waking up at will
Doctor Hubert Larcher, in his book Realms of Parapsychology, reports
three cases of persons able to awaken at will:

“One young woman used to ask the souls in purgatory to wake her up
when she wanted: she would fall asleep while repeating this prayer, and could
always wake up at the exact time she wanted.

“We observed a similar process in a widow who, instead of praying to
souls in purgatory, asked her deceased husband to wake her up. She never
failed to wake up at the exact time she desired. It also seemed that her dead
husband was aware of her habit of lying around in bed after waking up,
because she would always start emerging from sleep twenty minutes before
the appointed time!


“In another case, a student was able to obtain equally consistent results
simply by doing a little self hypnosis before falling asleep. No need to pray to
dead souls or a departed husband. She could even program herself to wake
up a few times during the same night.”

These three cases all have something in common: all three subjects per-
formed some kind of subconscious programming while they were in the al-
pha state, just before falling asleep. No matter what technique they used, the
results were the same. In addition, each time the technique worked, their
initial faith in their ability to wake up at will was reinforced.

Actually, there is no need to contact the dead or engage in self hypnosis
in order to wake up whenever you want. All you have to do is visualize an
alarm clock before falling asleep. First imagine that the hands are pointing to
the actual time, and then imagine them moving around and around until
they reach the time you want to wake up. Think, “All I have to do to wake up
on time, feeling alert and refreshed, is concentrate on the image of the clock.”
You can reinforce the program the following morning by saying, “Each time
I use this mental technique, it will be more accurate.”

Remember that formulations must be phrased carefully. If they aren’t, if
a formulation is unacceptable or impossible to carry out, or if you really do
not believe it can be carried out, the law of inverse effect will come into play
and undermine your objective (in other words, you may wake up at noon
when you had a plane to catch at 9 a.m.!). Waiting until you are in an alpha
state to make your formulations will prevent this problem from occurring.
And remember, the more you practice the technique, the more efficient you
will become at waking up on time.

Symbols and the brain
One of the problems many people have about remembering their dreams
is the apparent irrationality of the images they recall. Scenes, people and ob-
jects seem to appear without being linked in any comprehensible way.


I have had many people come to me with their dreams, hoping that I
could provide the key that will help them understand what their subcon-
scious is trying to tell them.

In fact, understanding your dreams is not as difficult as it seems. You just
have to remember that dreams are composed of symbols.

The following exercise is designed to help people grasp what symbols
are. Participants are told to write down any words that come to mind after
hearing a single word chosen by an instructor. The word / stimulus should
be evocative (good examples are mother, thorn, milk, etc.).

Here is a list of possible associations for the word mother: gentle, secure,
tenderness, love, understanding, affection, feeling, blessing, God, teacher,
ocean, life, child, etc.

For some of these associations, the word mother is a symbol, a subjective
image of certain emotions or qualities. Someone else may very well come up
with a different set of associations: tyrant, anger, hard, bad, etc. But if we look
at most responses, we will find an overwhelming preponderance of positive
associations, related to affection and love.

The predominant associations would therefore represent the collective
symbolism of the word mother. An oak tree symbolizes peace, majesty,
strength and nature for most people. We have also seen how different colors
tend to evoke different feelings. Although psychoanalysts can interpret dreams
in light of collective symbolism, only the dreamer himself is able to elucidate
some of the associations found in his dreams.

The person who best understands the unconscious meaning of a symbol
is the person who expresses it.

Why are symbolic dreams often difficult to understand? Well, for one
thing, many associations vanish as the conscious mind starts to censure what
the subconscious mind is trying to express. We are all inhibited in one way or
another, and our rational minds often block out potentially damaging parts


of a message in order to protect our self image. Things get even more compli-
cated when we realize that our subconscious mind often uses symbols to try
and express those very problems which cause us to form inhibitions. If we
want to use dreaming for creative or paranormal purposes, we have to some-
how avoid the trap of censure in order to understand the symbols generated
by our own mind.

Can everyone understand their dreams?
Anyone who can create a dream can also understand it. It’s all a question
of habit and undoing previous conditioning.

We live in a specialized world - almost every task we can imagine is car-
ried out by someone who is trained for that specific job, or by a machine
designed to replace its human counterpart. The day may come when we are
no longer able to feel our own bodies, and will have to rely on machines to
feel for us. Delegating tasks to others, or placing our trust in machines may
make life easier in some ways, but it also limits the scope of our own activity.
In other words we give up a little of our free will each time we allow others to
do things for us. As far as our dreams are concerned, we should all learn to
interpret them ourselves, without having to ask for help from a specialist, in
this case a psychologist or psychotherapist.

The process of understanding your dreams is easier than it seems.

Firstly, at the same time as you program the subject of a dream, i.e. while
you are in the alpha state just before falling asleep, add the following formu-
lation : “I will understand my dream when I wake up. With each passing day
it will become easier for me to understand my dreams.”

Secondly, you absolutely must write your dreams down. Keep a note-
book and pen beside your bed, which you use only for that purpose. Like an
image that appears gradually as you put the pieces of a puzzle together, your
understanding of the symbols you create in your dreams will become clearer
and clearer as time goes by. A message may emerge, or some pattern that you


were unable to see before. Writing your dreams down is essential, if you are
to gain the necessary perspective to be able to comprehend them.

Thirdly, you may be unable to interpret one or two recurring elements in
your dreams. If this happens, all you have to do is put yourself in the alpha
state, and wait for an answer to arise in your mind. Caslant spoke about de-
scending through various levels of consciousness. The upper levels provide
you with symbolic images, while the lower levels provide explanations, of-
ten in verbal form, of those symbols. Descending means moving from objec-
tive to subjective awareness, from the image itself to what it means for you.

Occult rituals rely on a multitude of symbols which are supposed to
change our state of mind, and help us attain altered states of consciousness.
Tarot cards, for example, are a collection of symbols designed to modify our
subconscious associations.

Unfortunately, symbolism changes as humans evolve. Many of the sym-
bols used by ancient occult masters like the Egyptian Hermes Trismegistus,
founder of the so-called hermetic sciences, or Hebrew Cabalists, are no longer
comprehensible to us. Instead of trying to unlock the mysteries of ancient
symbols and recreate rituals that originated hundreds of years ago, we should
be using our own symbols to stimulate our consciousness and help us reach
out, beyond the limitations of our own minds.

The mental laboratory
Think of the mental laboratory as a room, existing in your mind. It has a
table, a couch, two chairs, all kinds of audiovisual equipment including a
telephone, television, sophisticated speaker system, giant wall screen, etc.
There’s also a large calendar, a large clock, a computer, a bookshelf, an eleva-
tor, a door, a medicine cabinet, and shelves for various tools, musical instru-
ments, and devices.

The room can be located wherever you want, out in the countryside sur-
rounded by nature, or on top of a tall building in the middle of a bustling
metropolis. What is important is that you feel totally secure, relaxed, ready to


concentrate, whenever you are in that room. All the techniques and exercises
you perform while in the alpha state can be carried out in this room.

The following examples suggest how you could use your mental labora-
tory for practical purposes.

Example 1: I wake up one day and discover that I’ve lost my wallet. I
check my pockets, my briefcase, but I can’t find it. I concentrate, trying to
recall where I last used it. I can’t be sure. I put myself in the alpha state,
visualize myself entering my mental laboratory. I change the date on the cal-
endar and the time on the clock to correspond to when I think I lost my wal-
let, in this case the previous day. Then I sit down on the couch and relive
what I was doing at that time. I had a number of meetings that day. First
meeting, I still had the wallet. Second meeting… yes, I still had it. Third meet-
ing… when it was over I gathered up my papers, put my wallet on the table,
intending to pick it up later and then… I got into a conversation with some-
one and left the room with him… That’s it! That’s when I lost it.

Instead of getting all upset and running around searching frantically for
the wallet, a few minutes of alpha concentration tells me exactly where to
find it. I emerge from the alpha state, call the company where I had the meet-
ing and…Yes, they found the wallet, they were going to call me…

Example 2 : I usually find it very difficult to summon up a mental image
of someone close to me. I don’t know why, but the image is always blurred
and imprecise. The harder I try, the more the image tends to fade.

When I started using my mental laboratory, I was surprised to see the
faces of persons I know appear on the room’s TV screen. The images were
extremely precise, I could see the color of their eyes, the texture of their skin.
I had never been able to do that before.

Creating some kind of imaginary support mechanism for our mental func-
tions, and making use of the symbols common to our own century - symbols
representing communication, knowledge, action, and so on - seem to short-
circuit inhibited cerebral pathways and create new, more effective ones in


their stead. And of course the mental laboratory can also be used for devel-
oping paranormal faculties like telepathy, double vision, premonition, post-
cognition, and so forth.

I have never encountered two mental laboratories that were exactly the
same. Some people like to bury their special room underground. Others con-
struct their lab on another planet. The materials people choose are also inter-
esting: steel, wood, stone, glass, plastic, carpets, leather, luxurious or ascetic,
antique or futuristic, etc. These choices always seem to correspond to the
deepest, most heartfelt aspirations of their creators, providing them with the
peace and harmony that is so often lacking in their day to day lives, where
they find themselves besieged by colleagues, clients, secretaries, ringing tele-
phones, TV, radio, traffic, children, etc. It is only while relaxing in their dream
laboratory, gazing out at the scenery of their choice, that they feel completely
secure. This feeling leads to increased self confidence, which is extremely
important for preventing inhibiting reflexes from blocking out subconscious
imaging.

Doctor Lozanov, who created a Center for Autosuggestion in Sophia,
Bulgaria (supported by the Ministry of Education of that country) developed
a unique way to teach languages. Upon entering the center, students had to
set aside all their personal belongings, and imagine that they had become the
person they always wanted to be. They could change their name and imag-
ine that they were someone else entirely for the duration of the course. Classes
were conducted with students in the alpha state. The results were absolutely
amazing - students were able to master university level English in only three
short months!

Unfortunately, we cannot check into an autosuggestion center whenever
we want to liberate our mental faculties. On the other hand, creating your
own mental laboratory is just as effective, and permanently at your disposal.

Your lab assistants
Imagine two assistants, one man and one woman, sitting on the chairs in
your mental laboratory. The idea of using imaginary assistants to help de-


velop your intuitive faculties is not new. In 1937, Napoleon Hill, in his book
Think And Get Rich explains how he had the idea of gathering together a
group of illustrious personages in his imagination, in order to acquire some
of their qualities for himself.

What started off as a simple exercise in autosuggestion took a strange
turn. Each of his imagined personalities began to develop their own habits.
Abraham Lincoln, for example, would always arrive late, and Hill sometimes
had trouble preventing the others from arguing with him about his lack of
punctuality!

“For the last few years, the experiment has taken a completely unexpected
turn. I now consult my group of imaginary councilors whenever I am faced
with a difficult problem. The results are often quite amazing.”

John C. Lilly, the celebrated neurologist, who studied the human mind
using various techniques, including meditation, LSD, hypnosis, Gestalt
therapy and sensory deprivation, had firsthand experience of death after a
couple of near-fatal accidents.

“Each time I was very close to death, each time I really thought I was
going to die, two persons - I can only describe them as mentors - appeared in
my mind. Now, whenever I have a difficult decision to make, these same
mentors come to me and advise me what to do.”

When asked if his mentors were projections of his own imagination, Lily
replied, “It is possible that my guides are aspects of my own subconscious or
super-conscious mind… I really don’t know.”

Carlos Castaneda, initiated into the mystical practices of the Hopi Indi-
ans in New Mexico, often talks about his ‘allies’ as he calls them. For centu-
ries the Catholic Church has encouraged believers to pray to guardian angels
and saints.

The idea of imagining two assistants, a man and a woman, originated
with José Silva, and corresponds to the concept of animus and anima pro-


posed by Jung. In men, the anima, or feminine, intuitive, artistic part of the
self, is repressed, for obvious cultural reasons (a man should not seem to be
effeminate, but always appear virile and strong).

The opposite is true for women. The animus, the logical, rational, con-
ceptual part of the mind, is repressed, because women should not appear to
be too masculine.

“It is because we do not make conscious, intentional use of both aspects,
considering them to be normal functions of our being, that the anima and
animus tend to create personality problems. As long as the repression contin-
ues, the two aspects manifest themselves as relatively independent parts of
our personality. They cannot be fully integrated as long as we continue to
ignore one or the other.”

Creating symbols for the animus and anima allow us to express parts of
ourselves that would otherwise be repressed.

Neuro-physiology has recently added a new stone to the edifice of our
understanding of the mind: it seems that our two cerebral hemispheres con-
trol very distinct types of activity. The right brain corresponds to the anima
and to spatial perception, while the left brain corresponds to the animus, and
controls language functions.

Robert E. Ornstein, who discovered the distinction between right and left
brain functions, regrets the latent cultural conflict that exist between these
two modes of thinking - the linear, logical, verbal, left brain type of thinking
glorified by science and technology, as opposed to the intuitive, emotional
right brain way of thinking, related to the arts, spirituality, and creativity in
general. In fact, our culture has been built by persons using both logical and
intuitive thought, and to say that one is better than the other is a mistake.

On the contrary, people have to balance their right and left brain func-
tions in order to become complete human beings, just as each twenty-four
hour cycle is a balance between day and night. The right brain’s powers of
imagination, intuition and dreaming should be taken into consideration, and


not be ignored as a futile waste of time and energy, as so many people tend to
do. Ornstein goes so far as to say that developing right brain functions is an
essential factor for our individual and cultural survival.

I have often found myself in conversation with theosophists or spiritual-
ists who say, “You talk about guides or assistants, but why are you hiding
who they really are? Why not admit that they are guardian angels, sent from
above to help you?”

I have no doubt that people who believe strongly enough in spirits will
encounter them. I, on the other hand, prefer to maintain my own vision of the
way things are. As John Lily said, “Everything we believe to be true is true, or
at least becomes true in our mind. Of course there are certain limits that have
to be determined experimentally and individually. These limits, in turn, rep-
resent new beliefs, which must eventually be transcended.”

Lucid Dreaming Page 182

Lucid Dreaming
Images unfold before my eyes, as if I were watching an animated movie.
The scenes are carefully drawn in very bright colors. I read the captions with
amazement - the plot is clear, the dialog very lifelike.

I am dreaming.

I am dreaming, but I am lucidly aware that I am dreaming. I feel like a
spectator watching my own creation. How is this possible? I draw very badly.
It never occurred to me to make an animated film or write a cartoon. How
can I be dreaming up this amazing spectacle?

I look at the details of the images and analyze them: absolutely incred-
ible. Since I am the creator, I suppose I can change an image if I want to. I can
change the way the story is going, can’t I? I try, but in vain. The best I can do
is reframe an existing image, make it larger or smaller. So what is happening?
Am I really creating all this?

One night, visiting a friend and colleague, Philip Lecomte, at his country
house, I began talking about my experiences with lucid dreaming.

“I started having spontaneous lucid dreams about a year ago. It was like
having my very own dream laboratory. I was fascinated by the potential ap-
plications. What if I could have a lucid dream whenever I wanted to? I tried
repeating positive formulations before falling asleep. “I can and will be con-
scious while I dream. Whenever I have a lucid dream I will feel perfectly
relaxed. I can modify my dreams whenever I want.”


The more I practiced, the more I realized that making a conscious effort
to overcome obstacles in my dreams was changing my behavior during my
waking hours, in a positive way, as if I were undergoing some form of therapy.

I became so enthusiastic I started telling everyone about my new tech-
nique, which I called LDT - Lucid Dream Therapy. I felt I had discovered
something important and unique.

When I got home I noticed a book on my bookshelf entitled Dreams And
How To Control Them by a fellow called Saint-Denis. It had been given to me a
year before, as a birthday present. I’d never opened it.

The book was all about lucid dreaming, including its potential for thera-
peutic application. What I thought I had discovered turned out to be more or
less common knowledge way back in 1867, when the book was written!

The book described lucid dreaming in much the same way as Carlos
Castaneda, a modern day mystic, describes his method of dream control,
which he learned from his Amerindian guide, Don Juan:

“This technique consists of forcing images to stay in the mind long enough
to observe them carefully. To develop this ability you first have to chose an
object in advance, and practice looking for it in your dreams. Don Juan sug-
gested I use my hands as a reference - whenever I became aware I was dream-
ing I should look at my hands, and then at the scene before me. This would
immobilize the scene long enough for me to study it. After some months I
became adept at gazing at my hands while sleeping, and could thus immobi-
lize images in my dreams. I was so fascinated I couldn’t wait to get to sleep at
night!”

One of my alpha seminar students wrote me the following letter:

“If I’m in good shape (not overtired or too preoccupied with some problem or
other) I can program myself while I’m in the alpha state to be at least partially con-
scious during my dreams. I often ask myself whether I should be writing the dream
down or not while it’s still happening. Sometimes I interpret certain events or


images, also while they’re still happening. At first, the subject of my dreams
was usually connected to events that happened in my waking life, one or two
days before. But after about a month of writing my dreams down and then
reading them over, I began developing a new, more sophisticated understand-
ing of their symbolism. The process of remembering and writing my dreams
down became easier and easier. I remember one night when I wrote down
seven consecutive dreams (my record so far!).”

Déjà-vu
One of the main reasons people are so interested in lucid dreaming, aside
from its potential therapeutic application, is the opportunity it offers to verify
some of our theories concerning the waking and sleeping states. Because we
have trouble remembering them, and because they are often mysterious,
dreams have been given a rather bizarre, fantastic significance.

Lobsang Rampa, a mystic westerner who claims to be the reincarnation
of a Tibetan lama, talked about the separation of body and mind that oc-
curred in his dreams, the two entities being attached only by a thin silver
string. As we will see later, the phenomenon does exist, but to say that it
occurs regularly in the dream state is to refute the facts as reported by lucid
dreamers.

Saint-Denis writes about having a similar kind of dream:

“I am walking in Brussels, a city I had never been to. This is strange, I
think. How can my imagination create a whole city in such detail? Suppose,
as the Orientals believe, that the mind can travel on its own, while the body is
asleep? That may be so, but it still doesn’t explain how this happens. I’ve
never been to Brussels in my life, and yet there is that famous cathedral I’ve
seen in paintings. This street I’m walking on, I have no recollection of ever
having been near it before. One thing is certain - if my memory can retain
such detailed impressions without my even being aware of it, some phenom-
enon is at work that merits further investigation. The important thing is to
base my theories on positive, verifiable facts, and to observe things very care-
fully.”


Saint-Denis’ dream was filled with remarkable detail: shopkeepers’ signs,
street names, numbers, colors, and so on. One day he decided to take a trip to
Brussels and verify for himself if what he had dreamed was real. The cathe-
dral seemed very familiar, but it was not surrounded by narrow streets full of
shops, as it had been in his dream.

“The truth is, I would have been more worried than pleased had my dream
turned out to be entirely accurate. The fact that there were inconsistencies
allowed me to refute the theory that dreams occur in some kind of fantastic
parallel world.”

But the story doesn’t end there. The narrow street lined with shops did
exist, and all the details Saint-Denis dreamed were accurate. The only differ-
ence was that the street was in another city - Frankfurt - which Saint-Denis
had not visited for over ten years.

“You can imagine my astonishment when I found myself strolling down
a street that was similar in every detail to the one I had dreamed. I felt like I
had stepped back in time, and that I had never really woken up.”

This does not mean that the phenomena of clairvoyance experienced in
dreams, which would explain occurrences of déjà-vu, do not exist. Saint-Denis’
subconscious mind was like a closed circuit, forming dream imagery based
on amazingly precise mental images drawn from his memory.

Readers can see why the study of lucid dreaming is so important for un-
derstanding phenomena like telepathy or premonition. While most scientists
still claim that people do not dream outside of REM phases, Saint-Denis wrote
in 1867:

“No matter when I was awakened from sleep I always felt like a dream
had been interrupted. Passing from the waking to the sleeping state happens
gradually, without a complete suspension of the thought process.”

Conditions for lucid dreaming


Saint-Denis suggested three essential conditions for the act of lucid dream-
ing:

1. Developing the habit of writing dreams down immediately after wak-
ing up, which will eventually result in your remaining conscious while dream-
ing.
2. Creating a signaling system for yourself: associating a certain memory
with a certain sensorial perception (looking at your hands, picking up a glass,
drinking water, etc.) will trigger the act of lucid dreaming while you are asleep.
3. These signal images should be incorporated in the scenes you dream
about, allowing your conscious mind to take an active part in the dream pro-
cess (this will inevitably occur as soon as you become aware that you are
dreaming) so that you can guide and develop your dreams through an exer-
cise of will, the principle being that as soon as you think of something, it will
appear in your dream.”

Lucid dreaming is an ongoing experience for me - I still have a lot to learn
about it. I have run into problems trying to master the technique, although
thanks to mental dynamics I was able to experience my first lucid dream
after only fifteen days of practice (it took Saint-Denis two hundred and seven
days). At one point I felt I had to stop because the exercise was disturbing my
sleep. I overcame that obstacle a couple of months later by developing a sec-
ond formulation (I will awaken from my lucid dream refreshed and com-
pletely rested).

I then had some trouble controlling my dreams, and had to be content
with playing the role of lucid spectator. At present I am continuing my re-
search into the phenomenon.

Telepathic Training Page 187

Telepathic Training
The year is 1960. Henry Marcotte, an ophthalmology therapist, is so busy
he has no time for leisure activities. He is fascinated by a technique called
visual reeducation, notably something called the ‘flash’ method.

A short-sighted subject, eyes closed, imagines an object that he wants to
see. He opens and closes his eyes very rapidly, until he obtains a clear flash of
the object he has imagined. The flash is then extended to coincide with the
opening and closing of his eyes - the longer they remain open, the longer the
image remains clearly formed in his field of vision.

Another aspect of the method is to become conscious of the organic sen-
sations that accompany the process of image creation, after subjects are able
to maintain their images more or less at will (this part of the technique closely
resembles the biofeedback and dynamic relaxation techniques described ear-
lier).

During the reeducation process, Marcotte frequently notes the character-
istic distortion of images produced by each of his subjects.

One day, while reading a book about telepathy, he was amazed to dis-
cover that persons practicing telepathy experienced the same type of distor-
tion, a little like a short-sighted person trying to recreate a drawing placed at
the limit of his field of vision.

If the same kind of problem occurs during telepathic transmission, why
not try to apply the same method of visual reeducation to improve it?


In 1964 he approached an international funding organization with a pro-
posal to conduct further experiments. The proposal was accepted, and
Marcotte formed his team of researchers. After a period of some trial and
error experimentation, they made their first discovery: the ‘start / stop’
method.

Become telepathic in a few minutes
In one experiment, subjects tried to telepathically communicate the num-
ber of lines drawn on a piece of paper. In order to do this, researchers estab-
lished the following procedure : the person sending the message would draw
lines on a sheet of paper; the person receiving the message would say ‘stop’
when the right number of lines had been drawn.

With this procedure in place, positive scores rose dramatically. Marcotte
understood this to mean that movements, and the sensations they produce,
are more easily perceived telepathically than images. He perfected the tech-
nique, calling it ‘telesthesia’ - a new kind of sensory telepathy.

The sender and receiver sit face to face, separated by a large screen so
that both are completely isolated.

DIAGRAM: 1. Initial position (start)
Observer
2. Stop position

The sender performs a slow, regular movement, as if he were drawing a
straight line, using his finger as a marker. As he begins the movement he says
‘start’, thinking ahead of time of where he wants to stop, which he tries to
communicate to the receiver. The receiver says ‘stop’ when he or she feels the
movement has been completed. The exercise requires an observer, who knows
ahead of time where the sender wants to stop. If the exercise is repeated with
a number of senders, the receiver will soon find it easier to tune in to the
response. Researchers also found that different senders emit varying degrees
of mental energy, and that the strength of emitted messages increases with
practice.


Receivers try to feel the movement, and the point where it is supposed to
stop, and at the same time try to repeat it. The observer is there to verify the
accuracy of the receiver’s predictions, and provide help when necessary (in-
dications like ‘that’s a little too fast…” are more frequently required at the
start of a session).

If a screen is not available, the exercise can be carried out with the two
chairs facing back to back. Or it could be done over the telephone, with the
two participants thousands of miles apart (the role of the observer would
become a little more complicated, as gestures would have to be seen over
closed circuit TV).

After some practice, the two participants should attain 100% synchronicity.
Both participants should be familiar with techniques that allow them to relax
and concentrate on their inner self. They must also be fully focussed on their
own sensations, and those of the other person involved. In addition, there
should be no hesitation or change in the movement once it is initiated, since
the very first intention of the sender is what will be perceived by the receiver.

The fact that gestures are easier to transmit and receive telepathically
than words or images was discovered by Marcotte and his team of research-
ers. This is in keeping with the basic hierarchy of communication systems -
the more primitive they are, the easier they are to perceive.

Have you ever tried staring at the back of someone’s head?
It often happens that the person will feel that they are being watched,
and turn around. Soviet researchers conducted experiments which proved
that this type of innate survival reaction does indeed exist in humans. One
Soviet researcher, Kuni, tried combining images and tactile sensations in his
experiments on telepathy. In one experiment he attempted to transmit the
image and the sensation of a hot cup of tea to 17 persons in a state of hypno-
sis. All the subjects experienced a sensation of heat, to a greater or lesser de-
gree. In another experiment he pricked himself with a needle. Once again all
17 subjects reacted, most of them by crying out in pain.


We can see how the classic test of telepathy - asking subjects to guess
which card has been pulled from a deck - is one of the worst ways to obtain a
telepathic connection, since playing cards are composed of images and a ver-
bal symbol (the King of hearts, for example).

Marcotte’s other discovery was based on a combination of the ‘start /
stop ‘and ‘flash’ techniques.

Both sender and receiver would close their eyes; the sender would open
his eyes suddenly, then close them again, at which point the receiver would
‘see’ a very faint light, accompanied by a sensation in the eyes.

Next came the idea of adding a drawing or photograph to the flash tech-
nique. This method yielded excellent results, if the following conditions were
met:

1. Both participants had succeeded in the eye synchronization exercise (if
they hadn’t this experiment would fail).
2. The sender had to concentrate not on the drawing or photograph itself,
but on its after-image (for example, if you stare at a light bulb for a few sec-
onds and then close your eyes, what you see is the after-image, a kind of
negative impression of the light bulb that stays on your retina for some sec-
onds).
3. Pinpoint timing is essential. In these kinds of experiments, telepathy,
premonition and post-cognition can sometimes become confused. Some sys-
tem of exact timing (usually controlled by a third party) should be put in
place.

Over the years Marcotte and his team have worked on refining the tech-
niques they discovered. When asked what practical use his work might have,
Marcotte responded that enhancing people’s telepathic powers helps them
communicate better, and gain a better comprehension of themselves and the
world around them. On the other hand, he is hostile to the idea of adding
emotions to the list of sensations that can be communicated telepathically.
He insists that the process should be cold, mechanical, and as objective as
possible. Is this the best way to get results? Many people would not agree, as
we will see in the next chapter.

Telepathy and Emotion Page 191

Telepathy and Emotion
Ask a question and they both say almost the same thing at the same time.
She thinks of something, he starts talking about it. She starts a sentence, he
finishes it. She is in pain, he suffers along with her. They often find them-
selves thinking about the same thing, and each knows exactly how the other
feels.

Of course, we’re talking about two people in love.

When you share feelings with someone you love, you develop a degree
of ‘emotional communication’ with that person. Mothers get up in the middle
of the night, feeling their infant’s need for comfort or nourishment. A hus-
band wakes up in a cold sweat just as his beloved wife dies in a car crash
thousands of miles away.

This type of telepathy occurs frequently. The works of Warcollier, Rhine
and Vassiliev provide ample documentation of incidences of telepathy be-
tween person involved in a loving relationship. Parapsychologists proposed
the existence of what they called an emotional field as a possible explanation
of the phenomenon.

Any skilled researcher of telepathic transmission is aware of how impor-
tant emotional fields are. In order to create the best possible conditions for
success, various methods have been devised to bring the emotional aspect
into play (passionate interest, rivalry, mutual love, music, mood, etc.).

The smallest emotional field concerns that of the ego itself. The largest is
the feeling generated by a sense of communion with the universe. The kinds
of emotions generated - sympathy, love, altruism, compassion - correspond

Telepathy and Emotion Page 192

to the different types of telepathic relationships. William James considered
paranormal phenomena proof of the existence of spirituality.

If you want to develop your paranormal faculties, you have to enlarge
the scope of your emotional field. You have to try and live in harmony, not
only with your immediate family and circle of friends, but with all people. In
other words, you have to feel at one with the universe. We are all parts of a
whole, in the same way that the billions of brain cells in your head constitute
a single brain. Every individual represents a single element in a vast commu-
nication system called the collective unconscious (experiments on animals
and plants have shown that they too feel, which means the vast communica-
tion system that links all humans should perhaps be extended to include all
life). Imagine billions of human brains, linked through their subconscious,
forming what some have called ‘infinite intelligence.’

But being in harmony with others is only possible when you have achieved
inner harmony. All the great spiritual masters - Lao Tzu, Buddha, Jesus and
Mohammed - had the same message: they all said “Love thy neighbor AS
thyself…” not “Love they neighbor MORE THAN thyself.”

To do that you first have to accept yourself the way you are, and come to
appreciate and love yourself.

We stand at the frontier of a new era. In former times, mysticism, para-
psychology, and human relations seemed to be in conflict with each other.
Now, scientifically documented paranormal phenomena help prove that
people really are psychically linked, rather than isolated individuals wan-
dering around in a strange hostile world. There will come a time when what
has been considered mystical or mysterious will, like paranormal phenom-
ena, seem commonplace. There is nothing to prevent us from crossing over
to the other side. In the same way that the mysticism of the past has become
the paranormal of today, what is considered paranormal today will become
the psychology of tomorrow.

Aura Page 193

Aura
“And the Lord God formed man of the dust of the ground, and
breathed into his nostrils the breath of life; and man became a
living soul.”
Genesis 2, Verse 7
Man has been wondering about the mystery of life since the dawn of
time. Once all the chemical components are in place, how do you ‘breathe the
breath of life’ into your creation? How do you transform matter into a living
soul?

In Latin the word aura referred to breath. To mystics, aura represents a
kind of halo of light, enveloping the body, visible only to those who have
been taught how to see it. Others explain that aura is an emanation of the
energy field that gives us life, and call it the subtle or astral body.

During solar eclipses we can see rays of energy, like huge sheaths of flame,
emanating from the surface of the sun, while its center is masked by the moon.
In the same way, our subtle, etheric body is masked by our physical body - all
we can see of it are the rays of its aura.

There is an amazing resemblance in the various descriptions of the hu-
man aura. Yogis, theosophists, clairvoyants and mystics all describe more or
less the same phenomenon. On the other hand, their observations are by no
means scientific, so we cannot conclude that the human aura does, indeed,
exist, simply because so many people claim it does.

Aura Page 194

The Kirlian Effect

A Russian researcher, S.D. Kirlian, aided by his wife Valentina, finally
managed to convince the extremely conservative scientific community of the
existence of what he called an ‘energy body’ composed of bioplasm.

Scientists around the world were amazed by Kirlian’s
discovery, and especially by its proposed practical application - the early
detection of both physical and mental diseases through an analysis of the
colors of a patient’s aura, which Kirlian referred to as ‘bioluminescence.’
Hospitals soon began equipping themselves with devices designed to mea-
sure the Kirlian effect. Here’s how one observer described an image produced
by a Kirlian device:

“… fireworks exploding against a dark blue background, sheaths of mul-
ticolored sparks in the midst of flames and dazzling flashes. Some light pat-
terns had the regular glow of candles, while others were explosions of blind-
ing light, which gradually faded. Some flew by like flaming meteors. In some
areas we could see dark filaments of vapor floating in space. Random flashes
outlined a sparkling, labyrinth-like structure resembling a spacecraft in search
of new galaxies.”

This was no dream imagery, or the product of some poet’s unbridled
imagination, but the report of a Russian academic after witnessing the bio-
plasmic aura produced by a human hand, as seen through a Kirlian photo-
graphic device.

The year is 1939. A technician in the city of Krasnodar is called in to re-
pair a high frequency machine used for electrotherapy. He notices a brilliant
glare between the patient’s skin and an electrode linked to the machine. He
tries to photograph the phenomenon, which turns out to be a variation of
something called the corona effect, an occurrence that is well known in the
field of electronics.

Aura Page 195

First discovery: the corona photographed in this way varies in accordance
with the level of vital energy of the body emitting it. Kirlian could actually
see the energy stored in plants and animals. He soon realized that diseased
plants and animals emitted less light, while dead plants and animals emitted
no light at all. Intense bioluminescent activity surrounds every living entity,
while dead entities produce no bioluminescence whatsoever.

Second discovery: the existence of a kind of energy body, composed of
bioplasm, which is closely linked to the physical body. If you take a leaf and
cut away a small part, the energy image emitted by the leaf remains intact,
although the part that was amputated become less bright. This phantom im-
age of the missing part of the leaf confirms the theory of an energy body, and
may explain why many amputees continue to experience perceptions from
missing limbs, as if they had a phantom limb (no other satisfactory explana-
tion for this phenomenon has been offered to date).

Third discovery: Examining two leaves picked from the same species of
tree at the same time, Kirlian noticed a difference between them. One leaf
emitted small points of flame, a shape he had never seen before.

He learned that although both leaves came from the same type of tree,
one of the trees had been inoculated against a serious form of disease.

His conclusion: Long before the disease manifested itself in the body of
the tree, it showed up as a clear pattern in the tree’s energy field.

Further research showed that the phenomenon was applicable to humans
as well as plants, paving the way for the medical application of the Kirlian
technique as a diagnostic tool.

After examining a series of Kirlian photographs, a surgeon in Leningrad,
M.K. Gaikine, wondered if it would be possible to relate the photographic
images to the 700 or so acupuncture points used by practitioners of Chinese
medicine and its variations. His suggestion turned out to be very useful, es-
pecially for practitioners of acupuncture, who were finally able to offer scien-
tific proof of the effectiveness of their technique. As it turned out, the energy

Aura Page 196

centers designated in acupuncture diagrams correspond more or less exactly
to the dense areas of light, called ‘sunspots,’ visible in Kirlian photographs.

Using Kirlian’s procedure, Dr. Gaikine and a Leningrad engineer were
able to develop a device that could detect the location of acupuncture points
to within a tenth of a millimeter (the device was included as one of the offi-
cial Russian exhibits at the 1967 World’s Fair held in Montreal, Canada).

Research in the United States
While serving in the Korean war, Kendall L. Johnson was disturbed by a
series of premonitory dreams he had about the death of a number of soldiers
in his platoon. When he returned home after the war, he decided to take a
course in parapsychology at UCLA.

One day his teacher, Doctor Thelma Moss, spoke to the class about the
Kirlian device. She said she had acquired a set of plans while on a trip to
Russia, but so far no one had been able to reproduce the Kirlian effect. Johnson,
although he was an insurance salesman by profession, decided he would
give it a try.

His initial attempts proved to be positive enough for the university to
allot him space to set up a laboratory, and for the CIA and NASA to send
representatives to examine possible applications of the technique.

Moss and Johnson copied Kirlian’s device (even though it was protected
by fourteen international patents) and oriented their research towards the
paranormal.

One of their experiments concerned persons who claimed to be able to
reproduce the effects of magnetism, discussed earlier in this book. They dis-
covered that before the imposition of hands and magnetic passes, the aura of
so-called magnetic healers was very strong (much stronger than that of an
ordinary person), but that after a session the aura would weaken, while that
of the patient would grow larger and clearer. They wondered if that could

Aura Page 197

explain the prickling sensation, accompanied by heat, that patients generally
reported feeling during a session of magnetic therapy.

They also tried to reproduce Kirlian’s phantom leaf experiment, but failed.
Perhaps their equipment was not as sensitive as Kirlian’s own device. Profes-
sor E. Douglas Dean, using a Kirlian device manufactured in Czechoslova-
kia, was able to reproduce Kirlian’s findings exactly, while Richard M.
Szumski, director of the photo lab at San Jose State University, tried hun-
dreds of times to achieve the same result, with no success, and eventually
gave up. Two other researchers, William Tiller and David Boyers, considered
their results too inconclusive to lead to any practical applications.

Reading thoughts through colors

People’s auras seems to be just as closely related to their psychological
state of mind as to their physical condition. An unbalanced, nervous person
will have a narrow, jagged aura, while a person who is well balanced and
relaxed will emit a bright, broad aura.

An aura’s color is an indication of a person’s emotional state. Blue signi-
fies a state of calm, concentrated relaxation. Red is an indication of violent
emotions. Red and blue are the two basic color that comprise all auras. Dis-
tractions, worries or fears that arise after a period of calm will appear as red
splotches mixed with the predominant blue. Anger will produce a large red
aura (the expression ‘to see red’ is appropriate in this context). Red is also
indicative of some imbalance in the organism, or of a physical wound. It is
interesting to note that clairvoyants often perceive psychological problems
as a reddish glow.

Auras are also linked to parapsychological phenomena. It seems that tele-
pathic messages are initially perceived by the subtle or energy body. Experi-
ments conducted in the former Soviet Union show that auras react before
consciousness. By modifying a person’s energy body using acupuncture, para-
normal faculties can be stimulated.

Interacting auras

Aura Page 198

When you caress someone’s face or hold someone’s hand, two auras in-
teract, and an exchange of energy takes place. Therapists often describe how
they are able to alleviate pain through massage, and how, after a session is
over, they actually feel some of the patient’s pain themselves.

Two researchers, Johnson and Mors, called this phenomenon the ‘trans-
fer effect.’ Johnson claimed that what he found most interesting about his
work with auras was that it showed that our beings extend beyond the limits
of our skin, that we all possess another body made of pure energy, which is in
constant interaction with our environment, and the people we come in con-
tact with.

Will the Kirlian device prove to be an important scientific discovery? In-
dications are that it will. Although its potential applications have not been
fully explored even today, forty years after its discovery, there has been re-
newed interest in the technique of late. On the other hand, perhaps the great-
est impact of Kirlian’s invention will turn out to be symbolic - for the first
time in the history of humanity, science and mysticism seem to be in accord.

Concerning the subtle or energy body, all mystics, from Zoroaster to
Heraclitus, from the Hebrew cabalists to Saint Paul, are in agreement. The
idea is the same in all their writings: “The vibrant substance that the Creator
referred to as the ‘breath of life’ takes on a subtle form in the nervous system
of all living beings. It is transmitted through all our limbs, and its sensations
are perceived by the brain. This subtle substance forms a living organism
which is just as real as our material body.” (Quoted from The Great Initiates by
E. Shuré, written in 1889).

Although we have not yet seen a complete fusion of scientific and reli-
gious thought, we can certainly expect to achieve a better understanding be-
tween the two modes of thought as we approach the millennium.

Auras and ghosts

Except for a few kids movies like Casper The Friendly Ghost and
Ghostbusters, ghosts are not very fashionable these days. But at the turn of

Aura Page 199

the century things were quite different. Famous mediums were renowned
for the bizarre ectoplasmic apparitions they were able to produce during their
seances. Witnesses included some of the greatest thinkers of the time, includ-
ing Pierre and Marie Curie, and the philosopher Bergson.

I once had the pleasure of visiting Robert Tocquet, whom I have already
talked about in an earlier chapter. Tocquet was very familiar with these kinds
of experiments. Being a rationalist, he refused to fall into the trap of enthusi-
astic credulity. At the same time, he was convinced of the reality of a number
of apparitions produced by people like Kluski or Rudi Schneider, both well
known mediums.

I asked him how he explained these kinds of highly unusual phenomena.
Here’s what he had to say:

“To my mind, the apparitions are emanations of the medium himself.
They are representations of his subconscious. When a medium produces a
familiar face, he does so be delving into the subconscious mind of someone
who is present at the seance. I take as proof of the material reality of these
apparitions the fact that mediums clearly experience a loss of weight during
their representations. Perhaps the phenomenon is caused by an unknown
aspect of their aura emanations. Perhaps physical manifestations of their
power, like the twisting of cutlery or the displacement of objects from a dis-
tance, can also be caused by this same energy field, once it is focussed and
controlled.”

Since science has still not been able to offer a satisfactory explanation for
these phenomena, we can assume, at least for the time being, that Professor
Tocquet may very well be right. Only time will tell.

Out-of-Body Experiences Page 200

Out-of-Body Experiences
As we have seen, most mediums separate themselves from their own
personality when using their paranormal faculties. Why? Because in their
ordinary state of consciousness they are often fearful of their own powers,
and astonished by the things they are able to ‘see.’ When they enter the trance
state, they tend to assume someone else’s personality, often the ‘spirit’ of a
deceased doctor. This endows them with new faculties, like the ability to per-
form an on-the-spot operation without anesthesia, using the crudest of in-
struments (see the case of José Arigo), or diagnose a health problem and pre-
scribe an effective cure (as Edgar Cayce did on hundreds of occasions).

If they are asked, while still in the trance state, how they are able to diag-
nose a health problem, they reply that they can see the patient’s subtle body
or aura, and interpret its constantly changing colors and movements to de-
termine whether various organs are healthy or diseased. Doctor Lang sug-
gests that mediums are able to operate on a patient’s subtle body, and that
the healing that takes place in the subtle body is then gradually transferred to
the patient’s corresponding organs. To perform such an operation, the subtle
body must first be separated from the physical body.

There are thousands of people who claim to have experienced a separa-
tion from their physical body at some time or other. The phenomenon often
occurs while patients are being anesthetized prior to surgery. Here is a typi-
cal example of this type of experience:

Mrs. J: “I suddenly had the feeling that I was being freed from my body,
but that I was still completely myself. I studied my body, stretched out below
me on the bed. My two sisters and my mother-in-law were there in the room.
One of my sisters was sitting on the bed, warming my hands, while my other


sister sat on the other side of the bed, not moving, just staring at me. Al-
though I didn’t feel the slightest desire to re-enter my body, I felt compelled
to do so against my will…

“But the most amazing part of the whole thing was this: as soon as I
woke up I said, ‘Where’s Mrs. K?’ (the patient’s mother-in-law). Now, Mrs. K
was not there when they gave me the anesthesia. She arrived after they had
put me under. When she asked me how I knew she was there I said I saw her
come in.”

The word anesthesia is derived from the Greek ‘an’ meaning cessation
and ‘aisthesis’ meaning senses. The phenomenon of body separation (or as-
tral travelling as some call it) only occurs when ordinary consciousness - and
its corresponding sense perceptions - have been altered. It is as if the exterior-
ization of awareness can only take place when ordinary sensations are no
longer being transmitted along their usual pathways.

Let’s go back to the simplest form of extrasensory perception, referred to
as double vision. Strangely enough, clairvoyants who use this technique can
only ‘see’ with their eyes closed. One of the greatest mediums of this century,
Vanga Dimitrova, received a grant from the Bulgarian government that en-
abled her to carry on with her work, even though she was blind. Persons who
lose their physical sight often develop an extra-retinal sense of color (i.e. they
perceive colors, but not with their eyes).

Numerous parapsychological experiments were conducted on deaf mutes
in the USSR, because they were found to be the best subjects - they were
much more tuned in to paranormal perceptions than people with all five senses
functioning properly.

Through paranormal sense projection, subjects under hypnosis can actu-
ally feel whatever the hypnotist feels. Extrasensory perception usually only
works when ordinary sense perceptions have been interrupted, or severely
limited.


Hypnosis, certain drugs and certain states of consciousness can cause
ordinary sense perceptions to be projected over distances. In one experiment
a subject had no trouble hearing an intimate conversation that was taking
place three hundred yards away. The complete exteriorization of the senses
is only one among many possibilities.

“Subjects feel as if they are outside their body, able to move around in
space, but limited to the confines of their ordinary sense perceptions (which
can sometimes be quite extensive).

“The phenomenon could be considered to be a paranormal illusion, since
the source of the perception is too far away to be perceived normally, necessi-
tating the displacement of the subject’s subtle body through paranormal
means. In fact there is no separate entity outside the body, but merely an
enlargement, or intensifying of sensory perception.”

A number of laboratory experiments were conducted by the American
Society for Psychic Research. One subject, Ingo Swann, a writer and artist,
was able to leave his body at will. He would describe objects and drawings
placed in a completely isolated, locked room with regular success. He could
also locate objects randomly placed in another room with a fair amount of
accuracy. The difficulty lay in determining what type of paranormal phe-
nomenon was involved. Was it clairvoyance? Telepathy? Double vision? There
was no way of telling.

Throughout the experiments Swann continued talking and responding
to people, describing in detail the various sensations he experienced. Most of
the time he described visual perceptions. Tactile, olfactory and gustatory sen-
sations were almost never mentioned.

How to develop your faculties of sensory
exteriorization and astral travelling
There are three theories that attempt to explain the phenomenon of astral
travelling:


1. Exteriorization of sensory perceptions creating an illusion of astral travelling.
2. Illusory astral travelling - consciousness is somehow projected to a location
where the senses perceive it to be.

3. The subtle body actually separates from the physical body, which remains where
it is, in a state of complete unconsciousness.

My own personal experience tends to confirm the first theory. During
sessions when I practiced mental projection, I have seen objects or people
whom I wanted to touch or grasp, disappear. These objects or persons were
obviously mental constructions, created by my own mind, based on paranor-
mal sensory information.

Whatever the explanation (it could be a combination of all three theo-
ries), the ability to project your consciousness outside of your body is a fac-
ulty that can be developed.

What conditions are required to produce the phenomenon?

1. Entering the alpha state. Reports are conclusive: a state between waking and
sleep is highly conducive to astral travelling. Here’s what one astral traveler
has to say:

Mrs. S.: “Usually when I leave my body I’m in a state of semi-conscious-
ness, somewhere between being awake and being asleep. Sometimes I get
the feeling I’m living in two worlds at the same time. I can see my body
stretched out on the bed, and hear voices both in the real world, and in the
world my subtle body is inhabiting.”

2. Gradual exteriorization of the senses. Yoga provides an excellent method
for doing this. You start by concentrating on your feet and calves, focussing on
the sensations in these parts of your body. Then you direct your awareness
upward, imagining that your energy body is able to separate itself from your
physical body and float above it. As you do this you no longer feel any sensa-
tions in your feet or calves. Repeat the process, focussing on other parts of your
body, until you reach your neck, at which point you will feel your energy body


flooding into your head, like a torrent racing through the narrow opening of
your throat. You will then feel your consciousness escaping out the top of your
head. When it is completely free, it can be sent anywhere you desire.

Communicating and explaining this kind of purely subjective process is
difficult - you have to experience a mental voyage firsthand in order to really
understand what it’s like.

The yoga technique seems to be similar to the natural mechanism which
triggers the phenomenon of astral travelling, since descriptions of spontane-
ous occurrences begin in more or less the same way.

“First my feet, then my legs became numb, as if the life had gone out of
them. I felt like I was being pulled upward, head first.”

3. Positive formulations. Some preparation using positive formulations can be
very helpful. Astral travelling is more difficult to achieve than clairvoyance,
where only one of the senses is exteriorized (while astral travelling, all the
senses are exteriorized).

Jose Silva suggests the following formulation:

“I am learning to develop my five senses and project my mind anywhere
in the universe.”

Personally, I prefer this formulation:

“I am developing my faculties of concentration and mental projection. I
am learning to project my awareness and all my senses wherever I want. I
can project my senses anywhere in the entire universe.”

It’s actually a mistake to talk about only five senses. In fact, we have more
than twenty senses, including a sense of direction, balance, weight, and so
on.


You have to exteriorize all your senses in order to be fully aware while
astral travelling.

Trial experiment
During the alpha seminar, we conduct a trial experiment on complete
sensory exteriorization. Many participants are unable to achieve full separa-
tion of their subtle and physical bodies, while others seem to be natural astral
travelers. A number of conclusions have been drawn from these experiments.

1. The reality of the experience. Details observed while astral travelling gen-
erally turn out to be accurate. Contrary to what Saint-Denis reported, data
collected while persons are separated from their body is not produced by
some kind of short circuit in the mind while it is cut off from exterior reality.
Take the case of M.T., who paid an astral visit to his wife’s parents’ house,
where his young daughter was being looked after. He saw his daughter trip
and fall to the ground, and start crying. When he returned to his normal state
of consciousness he insisted that his wife call her parents to find out if their
daughter was all right. To her astonishment, his wife was told that her daugh-
ter had hurt herself (this occurred while her husband was astral travelling)
but that she was not seriously injured.

Of course it does often happen that people’s imaginations remain active
even while they are outside their body, adding information that might not be
based on fact.

2. Sensations are expressed physically. This occurs quite frequently, as in the
case of Edgar Cayce. Some subjects start smiling or laughing to express their
joy, others exhibit muscular contractions to indicate movement and other sen-
sations.

It is as if brain centers are being directly stimulated by sensations per-
ceived while having an out-of-body experience, and are then transferred by
the brain to various parts of the body.


During the course of all our experiments, it has never happened that an
astral traveler has been ‘seen’ while separated from his or her physical body.
There have been reports of people ‘feeling’ a presence, and subjects have some-
times received phone calls the next day, from people asking if they had tried
to get in touch with them. Questions like “Were you thinking about me yes-
terday?” or “Did you dream about me last night?” are common. On the other
hand, there have been reports of a subject’s physical body being seen in two
locations at the same time, a phenomenon referred to as ‘bilocation’.

One of the most famous cases of bilocation concerns a certain Major Tu-
dor Pole, an industrialist, archeologist and writer. Major Pole spent part of
World War 2 living on a houseboat on the Nile River. One day he suddenly
came down with a high fever. He was so weak he couldn’t even tell his ser-
vants to stop at the next village so he could see a doctor. He was lying in his
room when he heard a knock at the door. He thought is was one of his ser-
vants, but when the door opened he saw a man, carrying a doctor’s bag,
dressed in an overcoat, which was very unusual attire for a hot country like
Egypt.

The man walked in, greeted Major Pole in a friendly manner and sat down
on the edge of his bed. The Major thought the man had been sent by col-
leagues in the underground resistance movement to help him. The doctor
said he didn’t have the necessary medication with him, and told Major Pole
to send one of his servants to a pharmacy in the next town to get a special
herbal remedy. He wrote out a prescription and handed it over.

At that moment the major realized that he could see right through the
doctor’s hat, which he had removed and placed on the bedstead. With char-
acteristic British indignation, the major demanded that the visitor explain
who he was, and who had sent him.

The man said he was a doctor, and that he had gotten into the habit of
closing his office early in the evening so that he could pray for guidance and
ask to be sent wherever he was most needed. After giving the major assur-
ances that he would soon get better, he wished him a good day and took his
leave.


The major did, indeed, recover. When he got back to England he tried
every possible means to get in touch with the doctor who had helped him.
He even persuaded the BBC to broadcast his story internationally, asking
that the doctor in question make himself known. A short time later a Scottish
physician got in touch with Major Pole, who recognized him at once. The
doctor said that he had had a number of similar experiences. His only worry
was that the Medical College might get wind of what he was doing and start
asking questions.

It seems rather strange that in Major Pole’s account, the astral travelling
doctor was wearing a full suit of clothes. For that reason, I would suggest
that another type of paranormal phenomenon was at work, perhaps a form
of telepathy that was so strong it created a perfect sensory hallucination, which
led the major to believe he had actually seen someone in his room.

Edgar Cayce Page 208

Edgar Cayce
Now that we have more or less come full circle in our exploration of para-
normal phenomena, I’d like to return to the aspect that got me interested in
the first place: the faculty of diagnosing health problems over distances. One
year after deciding to conduct our alpha seminars, a year spent in testing and
perfecting various techniques, we announced our first seminar. It went very
well. Most of the participants were friends or relations. All had been fasci-
nated by what we had to say about the alpha experience.

The only exception was my mother. Confident and enthusiastic at first,
she began to have more and more doubts as the weekend continued. By the
time we got around to Edgar Cayce’s diagnosis technique, she was totally
unable to relax.

She seemed very nervous, as if she were worried about something. I tried
my best to reassure her, and asked to see the ‘case history’ that she had been
given to diagnose. At the top of the page I read, ‘Internal cataract of the right
eye.’ Further down I noted that the patient was a ten year old girl.

“Relax… try and relax…” I said. The soothing tone of my voice seemed
to help. My mother closed her eyes and began breathing deeply.

“What do you see?”

“I can’t see anything. Everything’s blurred.”

Then, suddenly, she started talking. It was like a dam had burst inside
her. She talked for a full forty minutes, about a young girl she had never met.
She seemed very emotional, as if she were experiencing the girl’s joy and


suffering herself. Towards the end of her discourse she described in detail
what the girl would have to do to regain her health.

It’s pretty strange to see someone you know so well - in this case my own
mother - transformed into a medium. I could actually feel the intensity of her
emotions, as well as the seriousness of the girl’s situation. It was quite a shock,
I must admit. Here is a transcript of some of what my mother said while in
her trance:

“She’s a slim brown-haired girl, her hair is cut short, just above her neck.
It’s her right eye. It’s bad. I can’t do anything for her. She has to develop her
other senses, she has to want to live again. She needs to be out in the fresh air,
out in nature. She needs to play. Her other eye isn’t so bad, she should force
herself to use it more. She has a small mouth, and fine thin lips. She loves to
learn things, she wants to study. Somebody should teach her music. She needs
a lot of affection. She feels so alone now, so abandoned. She needs animals, a
dog would be wonderful, she could walk and run with it, she could love it
and be loved in return. She should be doing things with her hands, she needs
to feel useful. She should be doing something for other people. Her parents
don’t give her enough attention. They should treat her like a normal child,
instead of making her feel handicapped…”

I couldn’t stop her. She went on and on, describing the girl’s home life,
the house she lived in, her character, her parents. A small group of people
had formed around the prostrate figure of my mother, as she kept talking a
mile a minute. All that information, I thought, some of it has to be wrong. We
found the person who had written up the case history. When he saw my
notes he was absolutely astonished - everything my mother said was com-
pletely accurate.

“It’s perfect,” he exclaimed, “perfect in every detail.”

Another case comes to mind from among the hundreds I have witnessed
since then. This one concerned a businessman, Mr. R., who had been per-
suaded to attend the seminar by his wife. He was extremely skeptical about


everything that went on, which made his conversion all the more meaning-
ful.

Mr. R. submitted his father’s case history to be diagnosed by another
participant. Here’s a part of what was the subject said while in the alpha
state:

“This man doesn’t actually live in L. No, he lives in a suburb of the city.
He lost his wife some years ago, and has never gotten over her death. He
suffers from melancholy, especially since his son never comes to see him. He
takes homeopathic pills. He’s corpulent, suffers from severe headaches. He
needs his son’s affection.”

Mr. R was close to tears - everything was true. He had been neglecting his
father, hadn’t been to see him in months. It was touching to see a man, hard-
ened by years in the world of business, become so emotional.

I remember another young female subject who had this to say about her
patient: “There’s absolutely nothing wrong with her. She just complains so
people will pay attention to her. She moans and groans, never sits still…”

You have to be very sure of yourself to say something like that, especially
in a situation where everyone is expecting you to be sympathetic to the
patient’s health problem. Nevertheless, the diagnosis was entirely accurate,
down to the last detail.

A diagnosis can also be influenced by the character of the person making
it. In this case, the subject seemed to be describing herself rather than the
patient:

“I see a man, short, fat, round face, wearing a dark suit. He shows no
exterior signs of being sick. Maybe the disease is still developing, or maybe it
has just been cured. I suggest losing some weight. He should go on a diet,
even though he isn’t too thrilled about the idea. He should be informed that
obesity is dangerous. He needs to be pushed, scared into doing something.
He doesn’t seem to care about his health, but at the same time he’s good


natured, enjoys life. It’s just that he’s a bit of a glutton! He should find other
ways to compensate. Sex maybe?”

Then there are the tragic-comic cases: “Old bachelor, gripes at all the
nurses, irascible. He even tried to hit someone with his cane. Almost deaf,
doesn’t like company because he says people keep repeating themselves…”

And the purely tragic: “She needs some kind of placebo medication so
she can keep believing her health problem is serious. Her real problem is
solitude. She’s afraid of dying alone.”

“She keeps on living because she has to, not because she wants to.”

“This person doesn’t seem to have a life. And yet she’s not that old. She
might as well be dead.” (The woman did die a few months later).

Here’s an unusual one: “This person seems to be playing a role in some
kind of dangerous game, like James Bond…” The case history did, in fact,
concern a man who worked as a spy.

In some cases a subject may simply refuse to make a diagnosis: “I don’t
want to explore this man’s body, I detest this individual, he is evil.”

Or: “I want to get out of here, quickly. I feel uneasy, anguished…”

Seeing a person who was smiling and relaxed one minute start writhing
around, overcome with emotion, experiencing physical sensations that are
sometimes extremely painful, is very strange indeed.

Of course not everyone can attain this degree of intensity on their first try
- only 30% to 40% of subjects succeed in doing so. 20% to 30% fail altogether,
while the remaining 20% to 30% have some degree of success, with informa-
tion being drawn both from their active and passive imagination. Almost
everyone succeeds on their second or third try, which is why participants are
encouraged to attend alpha seminars as often as they want.


Diagnosed diseases include most of the common diseases of our time,
the most prevalent being cancer, ulcers, circulation problems and bone dis-
eases like arthritis and rheumatism. The causes are often psychological. It is
both surprising and saddening to see the number of sick persons suffering
from solitude and a complete lack of tenderness and affection.

Healing Over Distances Page 213

Healing Over Distances
When you communicate with people who are suffering, when you actu-
ally inhabit someone’s body and live the experience, feel what they are feel-
ing, there’s nothing more normal than wanting to help.

We have seen how the power of suggestion impacts our organism. Pio-
neers like Janet and Richer demonstrated that suggestion can be effective
over distances. Why, then, would it not be possible to help a sick person,
even though that person was far away, by concentrating on a mental image
of healing?

Although practiced for centuries, the concept of healing over distances
tends to arouse a certain amount of skepticism. Perhaps people are averse to
the idea of healing someone without their knowing it. Many of the ceremo-
nies surrounding the practice (dipping a photograph of the patient in mag-
netized water, lighting candles, etc.) are associated with magic, and viewed
as some kind of obscure form of mysticism.

But once again, we should be careful not to jump to conclusions. Why not
simplify the technique instead of discarding it. Get rid of all the trappings,
and develop a method of healing over distances that has nothing to do with
the occult or the divine. A parapsychological method of healing, possibly
based on the aura phenomenon, which seems to be connected both to tele-
pathic communication and physiological well being.

Since the work is carried out on a subconscious level, the use of symbols
is appropriate. In his mental laboratory, Jose Silva included a variety of medi-
cal instruments and remedies that could be used for healing the sick.


In the same way that a hypnotist, using the technique of suggestion over
distances, ‘sees’ his subject in a trance, our ‘healer’ would be able to see the
treatment at work, and in time, help a patient fully recover.

Experiments tend to show that a healer’s intention or desire to help find
a solution is more important than the procedure itself. On the other hand,
attempts to heal which are carried out without any procedure, i.e. without
any mental preparation, are almost certain to fail. As Oscar Wilde said, ‘Good
intentions alone are like checks that bounce!’

All of us get a glimpse of our own healing powers at some point. You
may know someone who is going through a difficult period and say some-
thing like, “I’ll be thinking about you.”

Well, thinking about someone is fine, but concentrating on the person
while in an altered state of consciousness can be of real help.

Extraordinary results, all documented in a laboratory setting, have been
obtained treating problems like recurring headaches, accelerating the heal-
ing of wounds, alleviating certain types of pain, and so on.

It often happens that participants who use the technique to help a family
member during an alpha seminar, return home to find their loved one has
unexpectedly recovered, or is experiencing much less discomfort.

“My sister Irene and I were really able to improve the health of our mother,
who was suffering from —. From that day on she stopped having pains.”

In my opinion, the only limits of the procedure are related to the healer’s
own telepathic prowess, or lack of thereof, which may explain why some
cases succeed while others don’t.

There is one other obstacle - time. Like sophrology treatments, sessions
devoted to healing over distances have to last for at least forty to sixty min-
utes, in order to enable a healer to relax completely and be of real help. As we
know, people are more and more pressed for time these days. Being easy-


going has gone out of fashion, as the monetary value of our time keeps steadily
rising.

What conditions are necessary to practice healing over distances?

• Being in the alpha state.
• Being able to visualize the symbolic healing process, which varies depending
on the case, and is generally revealed to the healer by his or her subconscious.
• Knowing how to use positive formulations like the following: “I am learning
how to transmute an imperfection or malfunction of the body or mind into
perfect balance and health.”

Here is an outline of what takes place on the third and final day of an
alpha seminar. The various exercises correspond to the chapters of the third
part of this book, and are designed to train participants to use their paranor-
mal faculties:

Day 3 (all day Sunday):
• creation of a mental laboratory;
• training assistants;
• simple exteriorization exercises, followed by more complex ones, culminating
in participants’ ability to intuitively perceive one another’s thoughts, and es-
tablish some kind of verifiable telepathic dialog;
• diagnosis over distance exercise (based on Edgar Cayce’s technique);
• an attempt at healing over distances;
• exteriorization experiment.

The aim of these exercises is not to turn all the participants into medi-
ums, but to demonstrate that they all possess some degree of paranormal
ability, which can be developed if they choose, through regular practice.

The Dangers of Parapsychology Page 216

The Dangers of
Parapsychology
Psychology Magazine published the following letter-to-the-editor in its
January, 1975 issue: “I was very interested by an article that appeared in your
magazine (No. 56, January 1974) entitled ‘I attended an alpha seminar.’ I de-
cided to find out for myself what really takes place during this kind of con-
ference.

“I mentioned my intention to a number of friends. Some were open to the
idea of parapsychology and encouraged me, while others were obviously
skeptical and poked fun at me. There were quite a few cynics actually. One
friend, a psychiatrist by profession, and someone I had known since child-
hood, made no effort to hide his aversion for anything that even hinted of the
paranormal. He felt it was important to take the time to explain, very pa-
tiently, why this kind of attraction for the paranormal was actually a mani-
festation of a schizoid personality.

“He tried to get me to change my mind, saying that the people who at-
tended such seminars were all borderline mental cases - middle aged women
who had nothing better to do than pay to have their fortunes read every
week, imbeciles who believed aliens were planning to invade Earth, fanatics
who tried to read the future in teacups, and so on. He said they were all more
or less hysterical, and that all the mumbo-jumbo somehow compensated for
whatever was lacking in their sad lives.

“I didn’t let my friend and his condescending attitude dissuade me. I
would embark on the adventure, and find out for myself, which is exactly
what happened two weeks later.”


The letter went on to describe the author’s experience with mental diag-
nosis and healing. She insisted that the phenomenon could not have been
caused by direct transmission of thoughts because certain details, which were
unknown to the persons present at the session, were shown to be accurate
later on.

“However,” the writer added, “the most important aspect of the seminar
for me is kind of hard to talk about because it concerns my own personal
experience rather than some objectively verifiable phenomenon like healing.
What I’m trying to explain is what the seminar did for me, in terms of devel-
oping my personality. Call it whatever you want - the power of suggestion,
self hypnosis, it doesn’t matter. The fact is, I came out of the seminar with the
feeling that I have this amazing tool at my disposal, something that can really
help me change the things I believe are wrong with me. I can make use of this
newly discovered aspect of my mind to attain whatever goals I set for myself,
and get results even without making any special effort. I wouldn’t go so far
as to say that my life has been transformed, but I would say that both my
private and professional life, my relations with other people, and especially
the way I see myself, underwent a drastic change, almost from one day to the
next. I believe this change is very positive.

“There is one thing I feel I should warn your readers about. It’s so easy to
fall into the trap of thinking that the seminar is going to endow you with
some kind of special mysterious power, that it gives you the right to do what-
ever you want. It’s also easy to start feeling superior to other people, since
you come out with a heightened awareness of the power of dreams and of
your subconscious.

“But as I said, the aspect that was most important for me turned out to be
something much simpler than that. What the seminar did for me was show
me how to exercise greater control over myself, and develop my own poten-
tial. It may not sound like much, but in my opinion it has made all the differ-
ence in the world, as far as my personal happiness is concerned.”
Mrs. M.M.


Mrs. M’s warning is important. Courses that teach people how to de-
velop their paranormal faculties always seem to attract one or two weirdoes
who are trying to find some justification for their aberrant behavior. Dr. Hubert
Larcher, one of the founders of the International Metapsychic Institute, told
me that he had received a flood of demands from people who wanted medi-
cal certificates condoning their mental instability, on the grounds that they
were under the influence of some sort of parapsychological phenomena.

Predisposition
When people who are mentally unbalanced become attracted to para-
psychology, the practices they engage in cannot be considered the cause of
their problem, since the problem already existed before.

On the other hand, persons who are predisposed to madness may be-
come mentally unstable after being introduced to various paranormal phe-
nomena. This was not unusual at the turn of the century, during the so-called
golden age of occultism, when all kinds fantastic theories were jumbled to-
gether without any thought to order or validity. People who could not make
their own distinctions as to what was authentic and what was pure fancy,
sometimes did go insane.

“I remember one particularly striking case concerning a young military
officer who had exhibited schizophrenic tendencies since childhood. His
psychosis exploded into full-blown schizophrenia during a seance where the
participants were trying to levitate a table.”

Pondering whether there might or might not be life after death will not
drive someone insane. However, taking part in magic rituals, appealing to
superhuman forces or believing in a spirit world can produce hallucinations
and lead to madness. It is as if some people become possessed, the victims of
their own fantasies.

Weak minded persons seek situations which allow them to act out their
mental imbalances. In other words, being predisposed to madness, they look
for ways to fulfill their potential for insanity. They may find acceptable ways


to channel their unbalanced energy, at least for awhile, by joining an extrem-
ist organization or a mystical sect like the Church of Scientology. But in the
long run, such people are likely to lose touch with reality altogether.

That is one of the reasons why followers of the occult sciences considered
it necessary to disguise their teachings by using highly esoteric terminology,
inaccessible to the common person. Only after a long process of initiation,
during which those who were found lacking were weeded out, would mas-
ters impart their knowledge to disciples whom they deemed ready.

All parapsychology does is displace the normally accepted boundaries
between what is considered real and imaginary. By applying a scientific
method to the study of the irrational, it tries to shed new light on a number of
phenomena which mankind has not yet been able to comprehend.

Parapsychology is gaining in popularity at a time when the general level
of education of the population as a whole is rising dramatically, the result of
an increased awareness of the importance of education, better teaching facili-
ties and methods, and the explosion of mass communication technology.

Nevertheless, people who tend to be highly emotional or generally un-
stable should exercise great prudence in their approach to the study of para-
psychology. Such persons should learn to control their own emotions before
trying to master any of the paranormal techniques outlined in this book.

Magic and behavior
When people get involved with the occult, they tend to minimize the
importance of logic and interpret events in light of certain symbols, often
giving them divine significance. B.F. Skinner, the world renowned American
psychologist offers this explanation:

In one of his experiments, Skinner kept a number of hungry pigeons locked
up in a cage for twelve hours. An automated device dropped a few grains of
food into the cage at regular intervals. At the end of the twelve hour period,
Skinner noticed that most of the pigeons were behaving strangely. Some kept


raising one foot off the ground, others beat the air with only one wing, and so
on. Skinner wondered what the cause might be.

He theorized that at the start of the experiment, food must have dropped
into the cage when each bird was making a specific movement. Forming a
simple cause-and-effect connection, the birds kept repeating the ‘magic’ move-
ment, hoping for more food. Because food fell at regular intervals, they were
convinced that their particular technique worked.

Skinner called the experiment ‘the birth of superstition.’

People often act much like the pigeons in Skinner’s laboratory. Events
happen that are thought to have special significance, even though they may
be the result of pure coincidence, giving rise to all kinds of taboos and rituals,
from avoiding the cracks on the sidewalk to not opening an umbrella indoors
to praying to the gods to intervene on one’s behalf.

If you can’t solve a problem yourself, why not ask the spirits or someone
who reads cards for guidance?

There is an obvious fault in reasoning here. An effect is mistakenly linked
to a cause, while the real cause is ignored or misunderstood. Allowing one-
self to be convinced by appearances and led astray by subconscious fears or
desires means losing control over your mind.

Before being allowed to participate in an alpha seminar, all potential par-
ticipants have to fill out a questionnaire, designed to weed out any patho-
logical personalities.

In addition, the relaxation and self-control exercises which are taught
before any actual paranormal phenomena are introduced, help prepare par-
ticipants for the mind-altering states they encounter later on. Unlike cult rituals
and other mystical practices, the seminar is intentionally structured to pro-
ceed slowly and gradually. Rational functions may be inhibited, but they never
become totally inactive, resulting in at least some measure of self control be-
ing exercised at all times.


The aim is not to allow the intuitive, irrational part of our mind to domi-
nate our reason, but rather to create a balance, by reviving our sensibility to
aspects of reality that cold logic and reason tend to overlook.

The power to do harm
Some people are worried about developing their paranormal faculties.
Isn’t it dangerous to have the power to read other people’s intimate thoughts,
to be able to influence them any way you want?

Developing paranormal faculties does not require taking any kind of vow
to be good, to avoid doing anything that could be harmful or run counter to
your principles. In any case, since paranormal powers are drawn from the
subconscious, whatever principles you consciously uphold won’t have much
of an influence anyway.

Then there’s the question of what is harmful and what isn’t. We could say
that harming people means doing something that causes pain or unhappi-
ness, that makes people’s lives more difficult.

On the other hand, everyone has their own notion of what harm is. Some-
thing that is harmful in the short term might be beneficial over the long term.
What is harmful for one person could be beneficial for another.

Doing harm means entering into conflict with established rules that we
have been conditioned to accept since childhood. This conditioning lies be-
hind the law of ‘karma’ - the notion that any harm you do will irrevocably
return to haunt you. Why? Because doing harm will create a strong sense of
subconscious guilt, which will in turn force you to do things that harm your-
self, as a way of expiating your guilt.

To be on the safe side, it’s a good idea to reinforce your conscious surveil-
lance by repeating a positive formulation like: “As I develop my paranormal
faculties I cannot harm others or myself; the more I try the less I will suc-
ceed.”


This injunction will take effect if, by any chance, a subconscious desire
arises to develop your paranormal abilities to harm someone. It will also pro-
tect you against the negative consequences of that kind of action.

Nevertheless, I am convinced that people who really want to use their
paranormal faculties for immoral purposes can do so. Whether they use au-
tosuggestion, hypnosis or mental dynamics to do so makes no difference at
all. They will find a way if that is what they really want.

You can find books about black magic in any library or bookstore (so
many people are interested in the so-called black arts that some stores carry
only that type of material). The internet offers hundreds of sites dedicated to
the occult.

Hypnotists are careful to propagate the myth that people under hypnosis
cannot be forced to do anything that goes against their will or better judge-
ment. In fact a skilled and determined hypnotist can make his subjects do
more or less whatever he wants. Jules Liegeois, a professor of law in France,
and a friend of Bernheim (a famous hypnotist), suggested a series of experi-
ments to test that very theory.

Here is an excerpt from his report:
Intending to see just how much the power of suggestion could affect a
subject we will refer to as C., Bernheim set up the following, highly dramatic
situation: C. was told that a person who was standing in front of the door (in
fact there was no one there) had gravely insulted him. A pseudo weapon was
placed in his hand (a letter opener) and he was ordered to kill the man. C.
immediately rushed forward, raised the weapon and resolutely planted it in
the door. He stood there, trembling, with a wild look in his eye. “What have
you done!” Berhneim cried. “You’ve killed him! Look, his blood is pouring
out of the wound. The police are on their way.” C. just stood there, terrified.
We took him into another room and introduced him to his lawyer (actually
Bernheim’s assistant).

“Why did you kill this man?” the lawyer asked.


“He insulted me.”

“You don’t kill someone just because they insulted you. You should have
gone to the police. Did anyone tell you to kill him?”

“It was Mr. Bernheim.”

Bernheim turned to him and said, “You killed the man. I didn’t tell you to
do it. You did it on your own! You’re going to have to appear before a judge.”

We led C. into another room where a colleague of Bernheim’s played the
role of judge.

“Why did you kill this man?”

“Because he insulted me.”

“That’s strange. You don’t knife someone to death just because they in-
sulted you. Were you on some kind of drug? I have been told that you have
mental problems. Is that true?”

“No, Your Honor!”

“Were you in full possession of your faculties at the time? Maybe you
were sleepwalking. Or maybe someone else forced you to do it?”

“No, I did it on my own, because he insulted me.”

“Think about what you’re saying. Your life is at stake here. Tell me who
put you up to this. It’s in your own best interest. You told your lawyer that
Mr. Bernheim forced you to commit the murder. Is that true?”

“No, Your Honor, I acted on my own.”


“You know who Mr. Bernheim is, don’t you? You go to his office at the
hospital, and he hypnotizes you, doesn’t he?”

“I only know Mr. Bernheim because he gives me my shock treatments at
the hospital. I have a problem with my nerves, and he treats me for it. Other
than that I don’t know anything about him. I can’t say that he told me to kill
the man, because he didn’t.”

It was impossible for the judge to get the truth out of the subject because
of the last suggestion Bernheim had made, i.e. that he had acted on his own.
The significance of this experiment, both from a legal and medical point of
view, is fascinating.

Other experiments conducted by Bernheim (involving poisoning, the sign-
ing of false documents, and so on) provided similar results. Some might ob-
ject that this all happened a long time ago (before the turn of the century),
and that it could not possibly happen today.

Well, consider the case of Wolf Messing, a modern day telepathist living
in Russia, who was able to escape from prison simply by suggesting that his
guards lock themselves in his cell!

It is also possible to create emotional situations that force subjects under
hypnosis to override their moral principles (saving a child, for example, or
avenging the murder of a spouse). This disproves the notion that hypnotized
persons cannot commit acts that run contrary to their conscience.

Police organizations around the world have files on people who have
committed crimes while under hypnosis. Like nuclear energy, the power of
suggestion and other paranormal faculties can be used for good or for evil.
Should we, then, refuse to use them altogether? Some types of medication
can become poison when taken in overly large doses. Should we prohibit
their use because someone might not follow the prescription? The same ques-
tion can be applied to all areas of scientific research. As one scientist put it,
‘Science without conscience is the downfall of the soul.”

Conclusion Page 225

Conclusion
“Jonathan, and these were his last words, said he was
continuing his study of love.”
Richard Bach

Mylan Ryzl once said, “Most parapsychological research being carried
out in the Soviet Union concerns either the transmission of impulses and
attitudes, or the subliminal control of behavior.”

In the United States, most important parapsychological research is con-
sidered top secret military information.

Mao Tze Tong ordered his scientists to make a ‘great leap forward’ in the
area of paranormal research.

One may well wonder whether the next world war will be carried out on
a psychological or parapsychological level.

Our modern lifestyle has become increasingly disruptive as far as our
inner peace, mental stability and sense of individual freedom is concerned.

Understanding the way your mind works, learning to get back in touch
with yourself and develop your paranormal faculties in a harmonious and
positive way is, in my opinion, the only way to attain true freedom.

Some people are fearful of the future, of the tremendous possibilities that
lie ahead, both in areas of technological progress and self realization. Ignor-
ing these possibilities will not put a stop to their development.

Conclusion Page 226

Paranormal faculties do exist. If we don’t develop them ourselves, some-
one else will, to their advantage.

Modern methods of communication were used as weapons during re-
cent wars. Today they have become instruments of peace, bringing the mil-
lions upon millions of inhabitants of this precious planet closer together.

Paranormal faculties are the super-communication tool of the future. They
may have been used as weapons in the past. Perhaps some groups are still
secretly engaged in doing so. All we can hope is that they eventually become
a source of rapprochement between individuals, generating a new kind of
universal consciousness.

The interdependence of living beings on the planet - perhaps in the entire
universe - is proof of our common essence. An awareness of that bond may
one day lead, if not to universal love, then at least to a better understanding
among humans, and to the peace that has been the dream of so many for so
long.

Appendix I Page 228

Appendix 1 : Autogenic
Training
Here is a description of the beginner’s level autogenic training method
(the advanced level is an in-depth psychoanalytic technique that cannot be
covered within the context of this book).

Environmental conditions (these are the same for all types of mind-al-
tering exercises):

• a quiet room, insulated against noise and other sources of distraction;
• a comfortable ambient temperature, neither too hot nor too cold;
• semi-darkness.

Position : Initially it’s best to assume a prone position, stretched out on
your back. Place a small pillow under the nape of your neck. Arms should be
loosely extended by your sides, palms facing downward. Feet should be al-
lowed to fall to the sides (Figure 1).

You can also sit on a comfortable easy chair. Ideally your arms should
form a 135 angle with your shoulders as they rest on the arms of the chair
(this position being the most conducive to relaxation). Your feet should be
completely flat on the floor, your neck and head well supported (use a cush-
ion if necessary). Knees should be spread apart to allow the thigh muscles to
relax (Figure 2).

If you can’t lie on the floor, and if you don’t have the right kind of chair,
you can sit on a stool, allowing your body to slump forward. Rest your arms
on your knees, and let your knees spread apart (Figure 3).

Appendix I Page 229

Exercise #1:

a. Close your eyes.
b. Mentally repeat the following formulation: “I am calm, I am completely calm.”
As you repeat the formulation, try to form a mental picture of some peaceful
scene out in nature - a country field, a beach, a mountain valley, etc. Try to
make the visualization as real as possible by including as much sensory infor-
mation as you can. Use all five senses: visual, auditory, olfactory, gustatory,
and tactile.
c. Now continue with the second formulation: “My right arm (start with your
left arm if you are left-handed) feels very heavy.” In a few moments you should
actually feel the sensation of heaviness in your arm.
d. Resurface as follows:
1. Flex and extend your arm a number of times.
2. Take a few deep breaths.
3. Open your eyes.
e. In subsequent sessions, start adding more formulations: “Both arms feel very
heavy. Now my arms and legs feel heavy… my entire body feels so heavy.”

Exercise #2

Repeat the formulations in exercise 1 and add the following:
a. I am completely calm.
b. My arms and legs feel very heavy.
c. Now my right arm (left arm if you’re left-handed) is starting to feel warm. It’s
getting warmer and warmer (in subsequent exercises add both arms and legs).

As you gain more experience you can shorten the formulations. Simply
say:
a. calm
b. heavy
c. heat

Exercise #3

Appendix I Page 230

After repeating all previous exercises add: “My heartbeat is strong and calm.”

Exercise #4
Once again, repeat all previous exercises. Add: “I am breathing calmly.” 0r even
better: “I am breath.”

Exercise #5
Concentrate on your solar plexus (approximately halfway between your navel and
sternum) and repeat: “My abdomen is getting warmer and warmer.”

Exercise #6
Concentrate on your forehead, and imagine a sensation of coolness, as if a fresh
breeze were gently cooling your forehead. Say: “My forehead feels wonderfully
cool.”

Notes:
• Each exercise should be practiced for at least fifteen days (in succession, if
possible) before moving on to the next.
• Always resurface gradually (see Exercise 1 for instructions).
• If you have a health problem, make sure you are under medical supervision
before starting the second exercise. Even if you don’t have a health problem, it
might be a good idea to ask a doctor to monitor your progress.
• Try to do two exercise sessions per day. If you are a beginner, keep your ses-
sions very short (about 1 minute to start with) and then gradually extend their
duration.

Appendix II Page 231

Appendix II :
Emile Coué’s Formulation (complete version)

Maintain a calm, soothing tone of voice as you read the formulations.
When you are familiar with the text, you might want to record it so it can be
played back while you are in the alpha state.

Get comfortable, either sitting down or lying on your back, and close
your eyes. I don’t want you to try and fall asleep. I am telling you to close
your eyes so you can concentrate without being distracted by anything you
might see. Now tell yourself that everything I am going to say will be re-
corded by your brain, engraved in your mind. And that, without your know-
ing it, without any effort on your part, your organism and your entire being
will obey what your subconscious mind tells you to do.

The first thing I am going to tell you is that every day, three times a day,
morning, noon and evening, at mealtimes, you will feel hungry. You will ex-
perience the pleasant sensation of feeling slightly hungry and think, “Mm,
I’d love to have something to eat!” And you will eat, savoring every mouth-
ful, enjoying your food immensely, without eating too much. You’ll be care-
ful to chew your food well, transforming it into a soft paste in your mouth
before you swallow. This will help you digest well, so that you will feel abso-
lutely no discomfort in your stomach or intestines afterwards, no pain or
heartburn, no discomfort at all. Your body will digest and assimilate the food
you ingest perfectly, using all the nutrients it contains to renew your supply
of blood, muscles, energy - in short, to regenerate life.

Because you digest your food well, your intestines will function normally
and effectively. Every morning, shortly after you wake up, you will feel the


need to go to the bathroom. Your bowel movements will be normal and satis-
fying, and you won’t need the help of any kind of medication or artificial
stimulant.

Every night, from the moment you want to go to sleep to the moment
you wake up in the morning, you will be able to sleep deeply and calmly,
without having any bad dreams. When you wake up in the morning you will
feel fresh and fully rested, ready to enjoy the day.

If you sometimes feel sad or depressed, if you sometimes get bored or
worry too much, you can rest assured that you won’t have those kinds of
feelings any more. Instead of feeling sad or depressed, instead of worrying,
you will feel happy, very happy, for no reason at all, in the same way that you
may have felt sad for no reason from time to time. From now on you’ll feel
happy and joyous inside. And even if you have real cause to worry or feel
sad, you won’t fall into depression. You will do what has to be done, nour-
ished by the joy and happiness of being alive.

If you sometimes became impatient or angry in the past, you won’t any
more. From now on you will have infinite patience, you’ll always be able to
control your anger. You will no longer be bothered by the things that used to
irritate or upset you in the past.

If you sometimes find yourself thinking terrible things, things that are
unhealthy for you, fears, phobias, temptations, hateful thoughts, rest assured
that these kinds of thoughts will arise less and less frequently in your mind.
And whenever they do, they will melt away, like clouds dissolving in a clear
sky, until they disappear completely. All your useless, harmful thoughts will
simply vanish, just like a dream when you awaken.

All your bodily organs are functioning well. Your heart is beating nor-
mally, blood is circulating freely through your body, nourishing all your cells.
Your lungs are functioning normally, as are your stomach, liver, gall bladder,
kidneys, and bladder. If one of your organs happens to be functioning abnor-
mally at the moment, rest assured that the problem will get better day by day,


and in the very near future, disappear altogether, so that all your organs can
function normally.

And if any of your organs have developed lesions, the lesions will start
healing as of now. They will get better day by day, until very soon they will
have disappeared completely.

I also have this to say, and it is very important: if, in the past, you felt
there was something wrong with you, if there was something you didn’t like
about yourself, rest assured that from now on whatever was bothering you
about yourself will gradually start to disappear, and will be replaced by a
strong sense of self confidence, based on the strength you draw from that
immeasurable force that exists in each and every one of us. You should know
that this unshakable confidence in yourself is absolutely indispensable for all
human beings. Without self confidence you’ll never amount to anything, with
it you can do anything you want, within reason. Your self confidence will get
stronger day by day. It will provide you with the certitude that, not only are
you able to do things well, you are able to do whatever you want - and what-
ever it is your duty to do - extremely well, on condition, of course, that what
you want is within the bounds of reason.

So whenever you want to do something, or when you have some duty to
fulfil, always remember that the task will be easy for you. Words like difficult,
impossible, can’t, too much, not good enough … and so on, will disappear from
your vocabulary, and be replaced by words like I can, it’s so easy, I will… If
you think something is easy, then it becomes easy for you, although it might
seem difficult to others. Whatever you do will be done quickly and effec-
tively, without fatigue, almost without effort. But if you consider something
difficult or impossible, then it will become difficult or impossible for you,
just because of the way you think.

(Coué suggests that specific formulations pertaining to individual cases
be introduced at this point.)


Rest assured that in all ways, both physically and mentally, you will en-
joy excellent health. You will start feeling much healthier than you’ve ever
felt before.

Now I’m going to count to three, and when I say ‘three’ you’ll open your
eyes and emerge from the state you’re in, slowly, gradually. As you resurface
you won’t feel at all tired. On the contrary, you’ll feel strong, vigorous, alert,
refreshed, bursting with energy. You’ll also feel happy and joyous, both in
yourself and in all your relations with others. One… two… three.

Appendix III : The Alpha Controversy Page 235

Appendix III : The Alpha
Controversy
Most people are aware of the harmful effects of stress. Prolonged stress
causes the nervous system to become hyperactive, and eventually break down
or ‘burn out.’ Most so-called psychosomatic illnesses are the result of stress-
induced tension and anxiety.

We could assume that learning to control stress by being able to induce a
certain hypo-metabolic state (as opposed to a hyper-metabolic state) would
be beneficial for both a person’s physical health and mental stability.

As Professor Gastaut, an expert in electroencephalogram technology (and
a highly publicized detractor of the alpha seminar concept) stated himself,
“… a hypo-metabolic state is always characterized by modifications in elec-
troencephalogram readings, notably by an increased incidence of alpha
waves.”

It should not be surprising that researchers became interested in alpha
waves, as a possible way of teaching people how to relax. Various approaches
and devices were tried, including biofeedback machines, techniques based
on existing relaxation and meditation methods, drugs, etc.

Of course the idea has led to some exploitation, especially in the United
States, where all kinds of biofeedback and alpha-wave-generating devices
have begun popping up in local pharmacies. But that does not mean the whole
alpha wave theory should be thrown out the window. Professor Gastaut may
remember how opposed people were to the idea of blood transfusions, when
doctors first started performing them back in the 1920’s.


There is a long list of discoveries that have been violently opposed by
some of the greatest figures in the history of science and government. We can
understand why the professor may think that alpha waves are his private
domain, and that no one else has the right to use them for purposes which he
may find unusual.

He may justify this kind of emotional reaction by saying that it is impos-
sible for people to attain, in just a few alpha sessions, what practitioners of
more traditional methods took years to achieve. He may overlook the fact
that the slowing down of metabolism associated with the emission of alpha
brain waves allows people to attain the same state in a very short time. The
partial cessation of neo-cortex functions makes subjects extremely open to
suggestion, allowing them to influence and control parts of their subconscious
that would otherwise remain inaccessible. This is exactly what the Mind Con-
trol technique, which has become so popular in the U.S., is designed to do.


In France alone, over 1500 therapists practice sophrology. Is Professor
Gastaut of the opinion that they are all charlatans?
Should we wait another twenty or thirty years before we start exploring
the potential of paranormal phenomena and the discovery of alpha waves, as
happened with other, equally important, discoveries in the past?

Needless to say, the alpha theory should not be used to exploit a credu-
lous and hopeful public. The alpha state is a tool, not an end in itself. Claim-
ing that devices can perform miracles simply by teaching people to enter the
alpha state is exploitation, pure and simple. But to say that alpha waves are
useless, that the exploration of unknown mental faculties is a waste of time,
is just as harmful.

We may deplore people who try to ‘make a fast buck’ out of anything the
public finds new or interesting. Professor Gastaut may be indignant that his
beloved electroencephalogram is being used to generate more profit for oth-
ers than for himself. But the world is changing. Those who will form the new
elite are those who are enthusiastic about developing new ideas and perfect-
ing old ones. In short, those who encourage progress. They are not victims, or
overly credulous, or naive. They come from all fields of endeavor - psycholo-
gists, executives, doctors, researchers, students, mothers of families. And they
often approach us after seeing what mental dynamics has done do for some-
one they know. They feel they can place their trust in us, that we can be their
friends. We get letters every day from people who have benefited by learning
to control their alpha rhythms and exploit their vast potential for well being
while in the alpha state. We can only hope that their numbers keep growing.
C.H. Godefroy
Alpha Seminar Instructor

Practical Exercises in Psychocybernetics Page 238

Appendix IV : Practical
Exercises in
Psychocybernetics
The mental screen
The first thing you should do is develop your concentration and visual-
ization skills by practicing the mental screen exercise. To induce the alpha
state, you can tape the text on pg. — of this book, or order a pre-taped cas-
sette from the publisher.

Step 1 : visual concentration
Get comfortable, either siting in a chair or cross-legged on the floor. Cut
out the black rectangle on the opposite page and set it in front of you, at heart
level, about 20 inches from your eyes. You can glue the rectangle to a white
sheet of cardboard and then lean it against something so it will stand on its
own (on a table or stool to get the right height).

Start by relaxing. Breath slowly and deeply. Make sure to relax all the
small muscles around your eyes, as well as your jaw and your tongue.

When you feel relaxed, concentrate on the black rectangle for ten breaths.
If your eyes start to water or itch, close them for the rest of the ten breath
cycle.

Look only at the rectangle, and don’t let your vision get blurred.


Repeat the ten breath cycle four times.

Do the exercise once a day. After a few days, when you have mastered the
technique of visual concentration, move on to the next step.

Step 2: Visual concentration without blinking
Get comfortable in the same position you were in for the previous exer-
cise. Start by relaxing. Do some deep breathing, making sure to breath from
your abdomen.

Relax the muscles around your eyes and in your eyelids, as well as your
jaw and tongue muscles. (Whenever you feel tense, try to relax your tongue,
and not let it press against your upper palate.)

Now concentrate on the black rectangle and try not to blink for ten full
breaths. If your eyes start to get tired or itchy, close them until the end of the
ten breath cycle. Keep staring at the black rectangle, and don’t let your vision
blur.

Repeat the ten breath cycle five times (make sure to rest your eyes be-
tween each cycle).

Do the exercise once a day. When you have mastered it, move on to the
next step.

Step 3 : Concentrated thinking

An untrained mind is like a wild horse. It runs this way and that, and
resists all attempts to be tamed. This exercise will help you learn to control
your mind. You have already improved your concentration by practicing the
visual exercises described above. Now it’s time to control your mental activ-
ity.


Get comfortable and relax, as before. This time, as you stare at the black
rectangle, try to prevent your thoughts as well as your line of vision, from
wandering. Concentrate on every detail of the rectangle, the way the black
background seems to assume different colors, the exact shape of the rect-
angle, the kind if paper it’s on, the ink that forms the rectangle, and so on.

Be careful not to let your mind start wandering off in a series of associa-
tions (for example, rectangle - geometry - school - children - vacation - sun -
beach, etc.). Just stay focussed on the rectangle, and if thoughts arise, let them
go instead of clinging to them.

Continue concentrating for ten full breaths, and repeat five times a day.
When you feel you have mastered the technique, move on to the next exer-
cise.

Step 4 : visualizing a rectangle
Visualizing means using the power of thought to create a mental image
(some people equate this kind of inner vision with the mystical third eye).

When you imagine what your next vacation will be like, or when you
recall scenes from memory, you are visualizing.

Everyone has the ability to visualize. The key is to develop that ability
and apply it in interesting and beneficial ways.

To do that, you are going to repeat the previous exercise, and then, at the
end of each ten breath cycle, you are going to close your eyes and imagine
that the rectangle is still there in front of you. Hold the image in your mind
for as long as you can.

Important: if you stare at a light bulb for a couple of seconds and then
close your eyes, an image of the light bulb remains engraved on your retina,
so that you keep seeing it for some seconds. This occurs because of some-
thing called the phosphene effect on your retina.


Visualizing is different. Don’t stare at the after image of the black rect-
angle after closing your eyes. Instead, let your mind reproduce the image,
locating it about an inch and a half above your eyelids, in a medium close-up
frame.

Don’t be alarmed if the rectangle becomes distorted or starts to disap-
pear - that is perfectly normal. Be patient and keep trying until you can visu-
alize the rectangle easily, and hold it for at least two full breaths.

Step 5: transforming the rectangle into a mental
screen
Repeat the previous exercise, and this time try to transform the rectangle
into a giant movie or TV screen. Make it as big as possible. Repeat two or
three times.

Whenever you visualize the screen, get into the habit of moving your
index finger, as if you were changing channels on a remote control (the con-
ditioned reflex will help you visualize better).

How to visualize the colors of the rainbow
Visualize a series of colored objects, one by one, holding each object on
your mental screen for two full breaths. For red you could visualize a tomato;
for orange, an orange; for yellow, a lemon; for green, a field of grass; for blue,
the sky; for indigo (dark purple), a plum, and for violet, an amethyst.

Try to concentrate on the color violet for a longer period of time.

How to use your mental screen to induce the alpha
state
Summon up a pleasant and relaxing scene from your past. Everyone has
experienced moments of complete relaxation and harmony at some time in
their life. Choose a scene from your past that evokes a feeling of peace and
tranquillity, and picture it in your mind, in as much detail as possible.


It could be a day spent at the seaside, for example. Picture the clear blue
sky, the palm fronds wafting in the warm gentle breeze, the foaming breakers
rolling towards the sandy beach. Can you hear the sound of the gulls? The
gentle roar of the sea? Do you feel the heat of the sun on your skin? The warm
sand supporting your body? Bask in the sensation of well-being the image
evokes and hold the visualization for at least one full minute.

Modifying your self image
Start by visualizing yourself on your mental screen. Imagine yourself in
as much detail as possible. The important thing is to create an image that is
lifelike and precise. See yourself as a person who is evolving. Every day, spend
thirty minutes visualizing yourself as you engage in positive activities, suc-
ceeding at the things you want to accomplish.

What you did yesterday has no bearing on who you are today. Nor is it
necessary to pretend that you will become some kind of perfect super being
tomorrow. Your subconscious will take care of your progress on its own, as
long as you keep practicing the exercise.

Visualize yourself in action, visualize yourself feeling various emotions,
visualize yourself being the person you want to be. Don’t say, “I’m going to
behave in such and such a way tomorrow.” Simply say, “For the next thirty
minutes I am going to imagine myself behaving in such and such a way.”

Imagine that you already are the personality you want to become. If you
were timid and fearful in the past, visualize yourself at ease, interacting with
people, feeling relaxed and good about yourself.

If you were anxious or tense in certain situations, visualize yourself in
the same situations, feeling calm, confident and courageous. In time, you
will start to feel that way all the time.

This exercise is designed to create new, positive experiences on which
you can base your future behavior.


It takes about 21 days of regular practice before you start seeing results.
As the 21 day period draws to an end, you will find yourself acting differ-
ently in various situations, without having to make any effort whatsoever. In
fact, you should not try to change at all. Just let it happen.

For example, if you want to stop smoking, visualize yourself relaxing,
without a cigarette, feeling fine. Imagine yourself refusing when someone
offers you a cigarette, without feeling the need to smoke at all.

Proceed in stages when your objective is difficult. And remember, bring
all your senses into play. The more sensory input your subconscious receives,
the more real your visualization will appear, and the faster you’ll obtain re-
sults.

Work on those aspects of your behavior which your conscious mind can-
not seem to control. And don’t feel you haven’t accomplished anything just
because the changes that do eventually occur do not require any effort. Con-
centrate on the visualization process, not on the results.

How to get rid of allergies, alleviate pain, overcome
fear, etc.
You can use visualizations to re-program the way your brain associates
the various types of input it receives. If, for example, the sight of an insect or
animal produces an allergic reaction because of some traumatic experience
you had as a child, all you have to do is replace the negative association with
a positive one.

The process may be a little difficult at first. Concentrate on the sensation
of well being you want to evoke. Think about the love you had for a dog, for
example, and then associate that image with the image of the insect or animal
you react adversely to. The more you repeat the visualization, the more the
positive association will replace the negative one.

For pain, replace the sensation with one of cold or numbness.


First imagine a sensation of cold or numbness in your right hand, then
transfer the sensation to the part of your body that is experiencing pain. The
technique, based on sophrology, is called sensory substitution (it is often used
by dentists).

It you were traumatized by a past event and want to erase it from your
memory, relive the event in your mind and visualize it unfolding as you would
have wanted it to unfold. Repeat the visualization as many times as is neces-
sary in order to replace the negative memory with a positive one.

All these psychocybernetic exercises will be of no use unless you answer
the following question first: WHAT DO I WANT? Very few people take the
time to really think about what they want, what their goals in life are. And
yet, knowing what you want is the first, indispensable step in changing your
life. Take a sheet of paper and write the following question at the top of the
page: WHAT DO I WANT?

Make a list of your goals, then choose two or three which are most impor-
tant to you, which you can see yourself attaining. Then work on them during
your sessions.

Whenever you emerge from the alpha state, use a positive formulation
like the following: “In a couple of moments I will return to my ordinary state
of consciousness, and open my eyes. When I do I will feel completely alert,
my head and neck will feel relaxed, I will feel full of energy and in harmony
with life.”

Continue practicing and you will gradually break out of your shell, shed
the cliches and acquired beliefs that are hindering your progress, and be-
come the real you, the person you have always known you could be, living a
life of harmony and happiness.

Bibliography Page 245

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(Comments and recommendations are based on the author’s subjective
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A summary of the author’s work.

Roheim, G., Magic And Schizophrenia, Anthropos Publishing, 1974. A tra-
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Schultz, Dr. J.H., Autogenic Training, PUF Publishing, 1958. The creator of
the method discusses its potential.

Schuré, E., The Great Initiates, Pocket Books, 19—. The book has been
around in a number of editions for almost a hundred years, ample proof of
the interest it arouses, despite its slightly fanciful approach.

Tocquet, R., How To Develop Your Willpower, Memory and Concentration,
Paris Productions, 1969. A practical guide.

Tocquet, R., Healing Through Thought And Other Marvels, Paris Produc-
tions, 1970. A serious study of the subject and an in-depth investigation of
possible charlatanism. Recommended.

Vassiliev, L., Suggestion Over Distances, Vigot Publishing, 1963. A classic,
highly recommended. Clear and powerful.

Veraldi, G. and B., The Psychology of Creation, CEPL Publishing, 1972. An
excellent synthesis of ideas, accessible to all.


Vittoz, Dr. R., Doctor Vittoz And Modern Anxiety, Levain Publishing, 19—
. A little-known method of cerebral re-education and personal development.

Watson, L., A Natural History Of The Supernatural, Albin Michel Publish-
ing, 1974. An overview of paranormal phenomena, spiced with humor. The
author, a scientist, proposes a number of interesting hypotheses.

Wilson, C., The Occult, Albin Michel Publishing, 1974. A philosophical
thesis on the ‘X factor’ (paranormal faculties). Reads like a novel.

Glossary Page 251

Glossary
(Only terms that were not explained in the text are included)

Agent : In telepathy, the person who sends information to a receiver.
Bilocation: Projecting a body double. Subjective bilocation refers to a
double appearing and being perceived at some distance from the body. Ob-
jective bilocation refers to the double appearing in another location entirely.

Bioluminescence: Visual representation of bioplasm.

Bioplasm: Biological plasma composed of ionized particles, part of the
body’s magnetic field.

Catalepsy: Complete suspension of voluntary movement, often accom-
panied by general muscular contractions.

Clairvoyance: Extra sensorial perception of objects, people or events with-
out a telepathic agent.

Cognition: Understanding.

Collective consciousness: sophrology is based on the principle of the ex-
istence of a consciousness with universal characteristics, common to all hu-
man beings. It is this consciousness which allows people to communicate
and understand each other.

Creativity: The faculty of creation.

Glossary Page 252

Desophronization: Surfacing to an ordinary state of conscious alertness
at the end of a sophrological session. It can be self directed, or directed by
another person.

Disassociation: Separation of a part of the mind, which then functions
independently.

Disconnectedness: When awareness shifts from exterior to interior, from
waking to sleep. Characteristic of the sophrological state.

Double vision: Extra sensorial perception of objects, clairvoyance in the
present.

Extra sensory perception: Paranormal perception beyond the scope of
normal, sensory perception; includes telepathy, clairvoyance, double vision,
pre and post cognition.

Hypnagogic state: The state immediately preceding or following sleep.

Inhibition: Prevention or modification of a mental faculty.

Maieutic: Socratic method of stimulating latent ideas or memories.

Medium: An intermediary capable of communicating with spirits: can be
used to refer to anyone with paranormal abilities.

Misoneism: Hatred of innovation or change.

Percipient: A person who receives information through telepathic trans-
mission, sent by an agent.

Post-cognition: Paranormal awareness of past events.

Premonition (or pre-cognition): Paranormal awareness of future events.

Psyche: The collection of faculties that make up the human personality.

Glossary Page 253

Redintegration: In psychology, the tendency to respond to a later stimu-
lus in the same way as to an earlier, complex stimulus of which the latter was
a part.

Schizoid: A predisposition to schizophrenia.

Schizophrenic: Someone suffering from schizophrenia, characterized by
indifference, withdrawal, hallucinations, delusions of persecution or omnipo-
tence, often with unimpaired intelligence.

Scream therapy: A form of group therapy where participants are encour-
aged to express suppressed emotions.

Semantics: The study of language.

Servo-mechanism: A system that seeks to maintain a balance between
stimulus and response no matter what variations or disturbances are imposed.

Sophronozation: The process which modifies consciousness and induces
a sophronic state.

Subconscious: The part of our unconscious mind that can surface and
influence our conscious behavior.

Symbol: A word or object that represents something else through associa-
tion.

Telepathy: A special kind of direct communication between living be-
ings, without the participation of the sense organs.

Telesthesia: Sensory awareness beyond the scope of the five senses.

Trance: Passage from one mental state to another, implying altered sen-
sory activity and awareness, occurring either simultaneously or separately.

Glossary Page 254

Zener cards: A set of cards used in parapsychological experiments; com-
posed of five cards, each with a different symbol (circle, cross, wave, star and
square).

Acknowledgements Page 255

Acknowledgements
I would like to thank my publisher, Robert Laffont, whose support and
appreciation of my work I have always found encouraging.

I would also like to thank all those friends and acquaintances who pro-
vided help and information, notably Robert Barrat, Andre Castanet, Arlette
Delamare, Christine Dutilloy, J.C. Gimet, Alexander Godefroy, Phillip Lecomte,
P.L. Minelle and Marc Stenne.

I should also thank the authors of the books I quoted from, especially
Doctor Rager, and the Fayard Publishing Company for the passages on hyp-
nosis, and Robert Tocquet and Paris Productions for the section on mental
healing.

I appreciate the willingness of Professors Chauchard and Robert, and
Doctor Hubert Larcher, to take the time to explain certain key points.

And finally, I would like to thank J. Giraud for his illuminating correc-
tions, and my mother Jeanine, and Solange Valin for their important contri-
butions toward the realization of this work.


Index of Chapters
Forward ..................................................................................... 2
About the author... .................................................................. 2
Introduction ............................................................................. 5
An amazing experience...................................................... 5
Parapsychology and opposition to change ......................... 7
She has known him for a long time…................................ 9
Consider the situation normal ......................................... 12
Developing your paranormal faculties ............................ 14
Part One: Sophrology ........................................................... 18
Hypnosis ..................................................................................................... 19
A Voodoo Ceremony ........................................................ 19
A new term : Sophrology ................................................. 23
Shamans........................................................................... 24
Franz Anton Mesmer ...................................................... 25
The beginnings of hypnotism .......................................... 27
The Nancy School ............................................................ 29
The Salpêtrière School ..................................................... 30
Hypnosis and the paranormal ......................................... 31
Suggestion over distances................................................ 36
The decline of hypnosis .................................................... 39
Sophrology.................................................................................................. 42
Sophrology is a science .................................................... 44
Sophrology is a philosophy .............................................. 44
Sophrology is a method .................................................... 44
Sophrology and parapsychology ...................................... 46
Here are a few examples: .................................................. 48
Autogenic Training ......................................................... 49
How To Relax With A.T. ................................................. 51
Yoga Nidra ....................................................................... 54
Terpnos Logos .................................................................. 55


A Little Neuropsychology ................................................ 56
Caycedo’s Dynamic Relaxation ....................................... 58
Applications of dynamic relaxation ................................. 60
The Future Of Sophrology ............................................... 62
Suggestion................................................................................................... 64
The Psychology of Advertising ........................................ 64
States of consciousness .................................................... 67
Suggestion ....................................................................... 68
Security............................................................................ 69
Relaxation ........................................................................ 69
Concentration .................................................................. 69
Repetition......................................................................... 70
Emotional state ................................................................ 70
Suggestion through example ........................................... 70
Faith ................................................................................. 71
How are such suggestions transformed into acts? .......... 71
How Miracles Happen ..................................................... 72
A demonic spectacle ......................................................... 74
Faith Healers.................................................................... 75
Spirit healers .................................................................... 78
The extraordinary Edgar Cayce....................................... 79
Christian Science and Suggestion ................................... 81
Coué : an attempt at synthesis......................................... 83
The Law of Inverse Effort ................................................ 83
The Law of Dominant Effect............................................ 84
Autosuggestion ................................................................ 85
The trouble with “it” ....................................................... 86
Magic and illusion ........................................................... 88
The placebo effect ............................................................. 89
Part Two: The Alpha Experience........................................ 93
Mind Control, Biofeedback and Alpha Waves ...................................... 94
Silva Mind Control.......................................................... 94
What is bio-feedback? .................................................... 100


Brain waves, telepathy and EEG ................................... 103
The alpha wave mystery ................................................ 104
How can you enter the alpha state?............................... 105
Drugs and the alpha state .............................................. 107
Communicating with the subconscious......................... 108
Genius - the rediscovery of childhood ............................ 109
Psychocybernetics.................................................................................... 111
Cybernetics .................................................................... 112
Experience and self image .............................................. 114
How can a negative self image be changed? .................. 115
Why? ............................................................................. 116
Anxiety and the inferiority complex.............................. 118
How to get rid of your complexes and be yourself ......... 120
Willpower and imagination ........................................... 123
How to resolve problems ................................................ 125
Creating is remembering ............................................... 126
The Alpha Seminar .................................................................................. 129
Mental Dynamics : In Search of a Unified Theory........ 129
The Alpha Seminar ........................................................ 130
The Signpost Effect ........................................................ 131
Color symbolism ............................................................ 133
How colors affect children ............................................. 135
What happens during an alpha seminar?...................... 139
Individual and group therapy........................................ 142
Mental Dynamics - the discovery of self ....................... 143
Part Three: Parapsychology .............................................. 145
Caslant’s Method of Developing Paranormal Faculties ................... 146
How to develop paranormal faculties ............................ 146
Extra-sensorial communication..................................... 148
Caslant’s method............................................................ 151
Clairvoyance or double vision ....................................... 155
The quality of double vision descriptions ...................... 157
The power of a name ...................................................... 158
Premonitory or retrospective vision .............................. 159


Summary ....................................................................... 163
Dreaming: A Parapsychological Phenomenon .................................... 165
Sleep on it! ..................................................................... 165
Everyone dreams ............................................................ 166
REM Sleep ..................................................................... 166
A continual spectacle ..................................................... 166
Sleep phases ................................................................... 167
82 minutes - a biological cycle ....................................... 167
How to remember your dreams...................................... 168
Formulations ................................................................. 168
Dreaming: a journey into the subconscious .................. 169
The Dream Laboratory : Telepathy while you sleep ....... 169
Dreams, seances and creativity ..................................... 170
How to solve problems in your sleep ............................. 171
Waking up at will .......................................................... 172
Symbols and the brain ................................................... 173
Can everyone understand their dreams? ....................... 175
The mental laboratory.................................................... 176
Your lab assistants ......................................................... 178
Lucid Dreaming ....................................................................................... 182
Déjà-vu .......................................................................... 184
Conditions for lucid dreaming ....................................... 185
Telepathic Training .................................................................................. 187
Become telepathic in a few minutes ............................... 188
Telepathy and Emotion ........................................................................... 191
Aura ........................................................................................................... 193
The Kirlian Effect........................................................... 194
Research in the United States ........................................ 196
Reading thoughts through colors .................................. 197
Interacting auras ........................................................... 197
Auras and ghosts ........................................................... 198
Out-of-Body Experiences........................................................................ 200
How to develop your faculties of sensory exteriorization and astral
travelling ....................................................................... 202


Trial experiment ............................................................. 205
Edgar Cayce .............................................................................................. 208
Healing Over Distances .......................................................................... 213
The Dangers of Parapsychology............................................................ 216
Predisposition ................................................................ 218
Magic and behavior ....................................................... 219
The power to do harm .................................................... 221
Here is an excerpt from his report: ................................ 222
Conclusion ............................................................................................... 225
Appendices........................................................................... 227
Appendix 1 : Autogenic Training .......................................................... 228
Exercise #1: ................................................................... 229
Exercise #2 .................................................................... 229
Exercise #3 .................................................................... 229
Exercise #4 .................................................................... 230
Exercise #5 .................................................................... 230
Exercise #6 .................................................................... 230
Appendix II :............................................................................................. 231
Emile Coué’s Formulation (complete version) .............. 231
Appendix III : The Alpha Controversy................................................. 235
Appendix IV : Practical Exercises in Psychocybernetics .................... 238
The mental screen .......................................................... 238
Step 1 : visual concentration ......................................... 238
Step 2: Visual concentration without blinking.............. 239
Step 3 : Concentrated thinking ...................................... 239
Step 4 : visualizing a rectangle ...................................... 240
Step 5: transforming the rectangle into a mental screen241
How to visualize the colors of the rainbow .................... 241
How to use your mental screen ..................................... 241
Modifying your self image ............................................. 242
How to get rid of allergies, alleviate pain,. .................... 243
Bibliography ............................................................................................. 245
Glossary .................................................................................................... 251
Acknowledgements ................................................................................. 255

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