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“The more imagery I did, the more successful and confident I became–—to do it just by seeing it go right in my head… if I fell a hundred times in my warm-up, it didn’t bother me because when I did it in my head, it was perfect, and I knew I could do it. So just as I – I gained more confidence in my routines and my skills like my mental aspects, really, really grew.”
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Reincarnation. The work of Dr. Ian Stevenson MD
“My aim has never been to prove reincarnation, but only to find and report whatever evidence there is to make it seem possible.” Dr. Ian Stevenson.
Ian Stevenson 1918-2007 University of Virginia School of Medicine, Chair of the Department of Psychiatry 1957-1967, Carlson Professor of Psychiatry from 1967 to 2001 and Research Professor of Psychiatry from 2002-2007.
According to Stevenson, “actual life memories may need a vehicle in order to emerge into the conscious mind, and the mind with its enormous range of powers creates a fictitious previous life to enable the delivery of real memories. Such a procedure may to some extent be correlated with a dream process. A few items of memory from a real previous life may become separated in some way and attracted to a fictitious previous life that is created by the mind. The outcome is the narration of an apparently coherent previous life”.
Rather than outline Dr. Stevenson’s work, I feel it is more important to view what others in the academic community have said about him.
In all his works, Stevenson adhered to the strictest standards of scientific exploration, including the collection and interpretation of data.
On reviewing his book, the Cases of the Reincarnation Type (1975), The Journal of the American Medical Association states: a "painstaking and unemotional" collection of cases that were "difficult to explain on any assumption other than reincarnation.”
In the Journal of Nervous and Mental Disease, September 1977, psychiatrist Harold Lief described Stevenson as a methodical investigator and added, "Either he is making a colossal mistake, or he will be known (I have said as much to him) as 'the Galileo of the 20th century.”
Doris Kuhlman-Wilsdorf, Medal for Excellence in Research of the American Society of Engineering Education (1965 and 1966), Heyn Medal of the German Society of Materials Science 1988, University of Virginia professor of Physics and Materials Science…
Kuhlman-Wilsdorf surmised that Stevenson’s work had established that “the statistical probability that reincarnation does in fact occur is so overwhelming … that, cumulatively, the evidence is not inferior to that for most if not all branches of science.”
Robert F. Almeder, Professor Emeritus of Philosophy at Georgia State University…
In the following video, Dr. Almeder examines the logic of believing, or not believing, evidence for reincarnation, like that provided by Dr. Stevenson. His discussion suggests contemplation, without automatically accepting or dismissing the evidence.
A video review of the book “Twenty cases Suggestive of Reincarnation” is found at:
Below is a summation of this video:
Almeder states that there is a force to the case studies that is enticing, enthralling! He says “it must be wrong” but that, the more he read, the more he realized the importance.
He states this is good empirical research -it rendered a scientific question- and he could not think of any other alternative or plausible explanation for the data that some people reincarnate. If the data is acceptable, it shows our way of explaining human behaviour has to break out of the existing paradigm.
Reincarnation, a concept that has intrigued humanity for millennia, refers to the philosophical or religious belief that the soul or spirit begins a new life in a new body after biological death. This doctrine is prevalent in various cultures and religions, particularly in Eastern philosophies such as Hinduism, Buddhism, Jainism, and Sikhism. In contrast, many Western religions like Christianity and Islam largely reject this idea. This article aims to explore the multifaceted dimensions of reincarnation, including its historical roots, religious interpretations, and contemporary research.
The notion of reincarnation can be traced back to ancient civilizations. The earliest documented discussions appear in Indian texts around the 6th century BCE, where it is referred to as "samsara," the cycle of birth, death, and rebirth governed by karma1. In Greek philosophy, thinkers such as Pythagoras and Plato also entertained ideas akin to reincarnation or metempsychosis2. These early philosophical inquiries laid the groundwork for later theological developments across various cultures.
In Hinduism, reincarnation is intricately linked with the concepts of karma and dharma. The Bhagavad Gita articulates that the soul (atman) is eternal and undergoes cycles of birth and rebirth based on one's actions (karma) in previous lives3. Good deeds may lead to a favorable rebirth, while negative actions can result in less desirable forms of existence. The ultimate goal is moksha—liberation from this cycle—achieved through self-realization and understanding one's true nature4.
Buddhism presents a unique perspective on reincarnation by rejecting the notion of an eternal soul. Instead, it posits that what continues from one life to another is a stream of consciousness influenced by karma5. The process known as "punarbhava" emphasizes becoming rather than being; thus, each life is seen as an opportunity for spiritual growth until enlightenment (nirvana) is attained6.
Jain philosophy also embraces reincarnation but emphasizes strict adherence to non-violence (ahimsa) and truthfulness as pathways to liberation. Jains believe that souls are trapped in cycles of rebirth due to accumulated karma from past actions7. The ultimate aim is to achieve liberation (moksha) through ethical living and spiritual discipline.
Sikh teachings incorporate elements of reincarnation but focus on devotion (bhakti) towards God as a means to escape the cycle of rebirth. Sikhs believe that good deeds lead to better incarnations while sinful actions result in lower forms of existence8. Ultimately, merging with God represents liberation from this cycle.
In contrast to Eastern beliefs, major Western religions like Christianity and Islam generally reject reincarnation. Christianity teaches resurrection rather than rebirth; souls are judged once after death for eternal placement in heaven or hell9. Similarly, Islamic doctrine asserts that individuals live only one earthly life before facing judgment on the Day of Resurrection10. However, some sects within these religions entertain notions similar to reincarnation.
Modern scientific inquiry into reincarnation has gained traction through case studies documenting children's claims of past-life memories. Dr. Ian Stevenson at the University of Virginia conducted extensive research over several decades involving thousands of cases where children reported memories consistent with deceased individuals' lives11. His findings often included verifiable details about these individuals' lives that were unknown to the children at the time.
Despite skepticism regarding anecdotal evidence surrounding these claims,12 researchers like Jim Tucker continue Stevenson's work by investigating cases across diverse cultural contexts.13 Critics argue that such accounts may stem from psychological phenomena rather than genuine past-life recollections; however, proponents assert they provide compelling insights into consciousness beyond conventional understandings.
Reincarnation remains a complex topic interwoven with philosophical inquiry and religious belief systems across cultures. While Eastern traditions embrace it as a fundamental aspect of existence aimed at spiritual evolution, Western perspectives often dismiss it outright. Contemporary research continues exploring this enigmatic phenomenon through empirical studies that challenge traditional views on consciousness and identity.
As humanity seeks deeper understanding regarding life after death—whether through spiritual practices or scientific investigation—the discourse surrounding reincarnation will likely persist as both a profound mystery and an essential component of human experience.
Taliaferro C., Draper P., Philip L., Quinn A. Companion to Philosophy of Religion. John Wiley & Sons; 2010.↩
Obeyesekere G. Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth. University of California Press; 2002.↩
Bhaktivedanta Swami AC. Bhagavad Gita As It Is. New York: Bhaktivedanta Book Trust; 1989.↩
Gupta CB. Adwaita Rahasya. New Delhi: MacMillan India Ltd; 2000.↩
Williams P., Tribe A. Buddhist Thought: A Complete Introduction to the Indian Tradition. Routledge; 2000.↩
Walpola R., What the Buddha Taught; Gordon Fraser Limited; 1990.↩
Mehta TU., Path of arhat: A religious democracy pujya sohanalala smaraka parsvantha sodhapitha; 1993.↩
Rao KB., Vedanta and Sikhism In: Raghavachar SS., Rao KB., editors.Guru Nanak His Life and Teachings. Mysore: University of Mysore; 1971.↩
MacGregor G., Reincarnation in Christianity: A New Vision of the Role of Rebirth in Christian Thought.↩
Alfahim AR., Chapter on Doomsday in The 200 Hadith.↩
Stevenson I., Twenty Cases Suggestive of Reincarnation. University Press; 1974.↩
Edwards P., Critique on Reincarnation Claims.↩
Tucker J.B., Life Before Life: A Scientific Investigation of Children’s Memories of Previous Lives.↩
Hypnotherapy is currently UNREGULATED in the UK and there is no national or international organization that is solely responsible for hypnotherapy accreditation. In reality, anybody can self-accredit, and they do!
So, how do you navigate through the minefield of accredited hypnotherapist schools?Find a professional organization that has academic standards.
I could only find two…
One: The British Society of Clinical and Academic Hypnosis (BSCAH)
In addition to the basic training, BSCAH also offers a Diploma/BSc taught in conjunction with the University of Birmingham. Applications are invited from those registered with the GMC, GDC, NMC, HCPC, Clinical Psychologists, and University-based Academics.
Two: The National College of Hypnosis and Psychotherapy
The National College of Hypnosis and Psychotherapy delineates itself from other hypnotherapy organizations, stating, “It is our policy that we will only align ourselves with organizations which have meaningful and verifiable means of accreditation. The profession has many organizations that will give you a certificate for a fee. We, as one of the oldest schools of professional hypnosis and psychotherapy, believe that we should take a leadership position with this and not support bodies which have only been created to give out meaningless credentials and to turn a profit for its owners.”
The National College has a direct arrangement with Bath Spa University.
The practice of hypnotherapy has always lacked a standard of educational requirements. In fact, you can take an online course on Udemy and become a Certified clinical hypnotherapist for £9.95. If that is out of your price range ( Joke!!!! ) then just print yourself a Certificate and open your own office.
The bottom line is the quality of education being presented.
If you seek a genuine education that provides evidence-based curriculum, based on the most recent peer-reviewed research, and which includes clinical practice/experience, look into the educators’ professional affiliations, experience, and clinical background.
For my online course you can go to my webpage.
Notice that I use the term progressive, but in reality the way I use it quite often only takes a few seconds.
Adapted hypnosis eye roll technique
One of my favorite books is Malcom Caldwell’s book, Outliers, in which he looked at the Story of Success and what criteria one must meet to be an expert. He and others surmised that the number of hours for any master in a field of endeavor is at least 10,000. Because of Caldwell’s book, I’ve worked out my own hours in the field of hypnosis: in 35+ years, I hypnotized well over 100,000 people. As a result, I have become acutely aware of the subtleties and nuances for successful outcomes in hypnotized subjects.
Adapted Eye Roll Induction by Barry Jones. For more about clinical hypnotherapy education go to www.barryjones.com
Hypnosis, a state of focused attention and increased suggestibility, has been a subject of fascination and study for centuries. Among the various techniques employed in hypnosis, rapid induction methods have gained significant attention due to their efficiency and effectiveness. This review delves into the fastest hypnosis inductions, examining their mechanisms, applications, and efficacy as documented in authoritative sources.
Hypnosis inductions are techniques used to guide an individual into a hypnotic state. The process typically involves relaxation, concentration, and suggestion. Rapid inductions are designed to achieve this state quickly, often within seconds or minutes. These methods contrast with traditional approaches that may take longer to establish the desired hypnotic state.
Shock Induction: This method relies on creating a sudden interruption or surprise to bypass the critical faculty of the conscious mind. Techniques such as hand drops or sudden verbal commands are common (The Oxford Handbook of Hypnosis).
Confusion Induction: By overwhelming the conscious mind with contradictory information or complex instructions, confusion inductions aim to induce a trance by causing temporary cognitive overload (Hypnotherapy: A Handbook).
Pattern Interrupts: These involve breaking an expected pattern of behavior or thought process, leading to a momentary gap that allows for hypnotic suggestion (The New Encyclopedia of Stage Hypnotism).
Instantaneous Eye Fixation: This technique uses direct eye contact combined with verbal suggestions to rapidly induce hypnosis by focusing attention intensely (The Nature of Hypnosis).
Progressive Relaxation with Rapid Deepening: While not as instantaneous as other methods, this approach combines quick relaxation techniques with deepening strategies to expedite the induction process (Handbook of Clinical Hypnosis).
Rapid inductions work primarily by exploiting psychological principles such as surprise, confusion, and focused attention. By disrupting normal cognitive processes or engaging them intensely, these techniques facilitate access to the subconscious mind, where suggestibility is heightened.
Research indicates that during rapid inductions, there is increased activity in brain regions associated with attention and decreased activity in areas responsible for critical thinking (Journal of Cognitive Neuroscience). This shift allows for greater acceptance of suggestions without analytical interference.
Rapid hypnosis inductions are particularly useful in clinical settings where time is limited or when immediate results are necessary. They are employed in pain management, anxiety reduction, and behavioral therapy among other applications (American Journal of Clinical Hypnosis).
Studies have demonstrated that rapid inductions can be as effective as traditional methods for certain therapeutic outcomes while offering the advantage of speed (International Journal of Clinical and Experimental Hypnosis). However, practitioner skill and client receptivity remain crucial factors influencing success rates.
Fast hypnosis inductions represent a powerful tool within the broader field of hypnotherapy. Their ability to quickly engage individuals in a hypnotic state makes them valuable for both therapeutic applications and stage performances. As research continues to explore their underlying mechanisms and potential uses, these techniques promise further advancements in understanding human consciousness and suggestibility.
Heap, Michael et al., editors. The Oxford Handbook of Hypnosis. Oxford University Press. (Print)
Yapko, Michael D., editor. Hypnotherapy: A Handbook. Brunner-Routledge Publishers. (Print)
McGill, Ormond.The New Encyclopedia of Stage Hypnotism. Crown House Publishing Limited.(Print)
Nash, Michael R., et al., editors.The Nature of Hypnosis. American Psychological Association.(Print)
Elkins G.R., editor.Handbook of Clinical Hypnosis. American Psychological Association.(Print)
Hypnosis inductions are a fundamental aspect of hypnotherapy, serving as the gateway to accessing the subconscious mind. These techniques are designed to facilitate a state of focused attention and heightened suggestibility, allowing therapists to implement therapeutic suggestions effectively. In this article, we will explore various types of hypnosis inductions, their purposes, and how they can be tailored to individual needs.
Hypnosis inductions are structured processes that guide individuals into a hypnotic state, characterized by deep relaxation and increased receptivity to suggestions. The primary goal of an induction is to bypass the critical factor of the conscious mind, enabling access to deeper layers of thought and emotion where significant behavioral changes can occur1.
The purpose of hypnosis inductions includes:
Establishing Rapport: The induction process helps build trust between the therapist and client, creating a safe environment for therapeutic work2.
Bypassing the Critical Factor: Effective inductions allow the conscious mind to step aside, facilitating access to the subconscious3.
Enhancing Suggestibility: By inducing a relaxed state, clients become more open to positive suggestions aimed at achieving therapeutic goals4.
Focused Attention: Inductions help narrow external distractions, concentrating the client's focus on internal experiences5.
Initiating Therapeutic Goals: The induction phase sets the stage for addressing specific issues identified by the client6.
There are several types of hypnosis inductions that practitioners can utilize based on individual client needs:
This classic technique involves having clients focus their gaze on a specific point while receiving verbal cues for relaxation. As they maintain their focus, they are guided into a deeper state of trance7.
In this method, clients are systematically guided through relaxing different muscle groups in their body. This gradual approach promotes physical and mental relaxation, making it easier for clients to enter a hypnotic state8.
This technique suggests that one arm feels light and buoyant, leading it to rise naturally. This physical sensation reinforces relaxation and enhances suggestibility as clients experience tangible evidence of their hypnotic state9.
These rapid techniques aim to induce trance quickly—often within seconds—using methods such as hand drops or sudden surprises (e.g., snapping fingers). Instant inductions require skill but can be highly effective in engaging clients immediately10.
This approach utilizes the client's current thoughts or experiences as part of the induction process, making it highly personalized and adaptable11.
Effective hypnotherapists recognize that each client is unique; therefore, tailoring hypnosis inductions is crucial for success. Factors such as individual responsiveness, comfort levels, and specific therapeutic goals should guide the choice of induction technique used during sessions.
In summary, hypnosis inductions play a vital role in hypnotherapy by facilitating access to the subconscious mind through various techniques designed for relaxation and suggestibility enhancement. Understanding these methods allows practitioners to create effective therapeutic interventions tailored to individual client needs.
Heap M., "Hypnotherapy – A Handbook." Open University Press.↩
Montgomery G., et al., "A randomized clinical trial of a brief hypnosis intervention." J Natl Cancer Inst.↩
Jensen MP., Patterson D., "Hypnotic approaches for chronic pain management." Am Psychol.↩
Lang EV., Rosen MP., "Cost analysis of adjunct hypnosis with sedation." Radiology.↩
Cojan Y., et al., "The brain under self-control." Neuron.↩
Derbyshire S., et al., "Cerebral activation during hypnotically induced pain." Neuroimage.↩
Elkins GR., "Handbook of medical and psychological hypnosis." Springer.↩
Dillworth T., et al., "Neurophysiology of pain and hypnosis for chronic pain." Transl Behav Med.↩
Gruzelier J., "Frontal functions underpinning hypnosis." Contemp Hypnos.↩
Oakley DA., Halligan PW., "Hypnotic suggestion: opportunities for cognitive neuroscience." Nat Rev Neurosci.↩
Terhune DB., et al., "Hypnosis and top-down regulation of consciousness." Neurosci Biobehav Rev.↩
Contact me at barryj@barryjones.com
