HYPNOSIS

Patristic theology, and traditional teachings of Orthodoxy from the Church fathers of apostolic times to the present. All forum Rules apply. No polemics. No heated discussions. No name-calling.


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ANGELA
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HYPNOSIS

Post by ANGELA »

Does anyone know how our Orthodox church feels about hypnosis? Can anyone recommend any sites on this topic? I have heared myself that it is wrong.

In Christ
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Orthodoxy and Hypnosis

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Angela,

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 Two of the best Orthodox commentaries on modern approaches to "psychotherapy" are [i]Orthodox Psychotherapy[/i] by Bishop Hierotheos Vlachos (1994) and the recently published [i]A Guide to Orthodox Psychotherapy [/i]by Archbishop Chrysostomos of Etna (University Press of America. 2007.) Neither book specifically references hypnosis in the index, and both focus on the Orthodox goal of theosis and purifying (and guarding) the nous as the path to true "mental health."

    All people have a natural capacity to "dissociate"--to experience trance-like states.  Most of us, for example, may experience transient dissociation while driving on a highway, which is called "highway hypnosis."  People who have experienced significant trauma, especially during childhood years, often develop an enhanced ability to dissociate as a defense against painful experiences.  So, in my own lay opinion, there is nothing inherently sinful or unnatural about dissociation.

     As a therapeutic technique, hypnosis can be used to help people recover memories of dissociated, traumatic experiences, and to influence subconscious processes--through suggestion, for example--in a way that can be helpful, or, possibly, hurtful.  For example, hypnotic suggestion--if accepted--could influence a person to stop smoking or to stop engaging in some other self-destuctive behavior.  Hypnotic suggestion essentially tries to engage the unconscious mind in a recommended course of action.  This could, presumably, be good or evil, depending upon who is practicing and engaging in the technique.  My own belief is that many apects of traditional Orthodox praxis--the chanting of the divine services, prayers, and homilies--have a positive "hypnotic" effect on the unconscious mind.  If you are considering such a course of treatment, you should probably first consult with your Orthodox priest (or Spiritual Father or Mother), and try to be clear about what you want to accomplish through hypnotherapy.
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ANGELA
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Post by ANGELA »

Thankyou for this. I am not considering this, nor will I in the near future. It feels wrong.

In Christ
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Post by Cyprian »

Ecumenism: A Path To Perdition:

From the Holy Scriptures, from the works of the Church Fathers, of St. John of Kronstadt, Bishops Ignatius Bryanchaninov and Theophan the Recluse we know how dangerous and terrible is this intrusion into the sphere of the spirit. The Elders of Optina, for instance, invariably referred to hypnosis as an "evil, non-Christian force" (St. Barsanuphius). Elder Nectarius described it with words which are particularly relevant today: "Hypnosis is a terrible thing. Once people were afraid of this act, they were avoiding it, but now they are carried away by it... The trouble is that this knowledge enters our life under the cover of an allegedly great benefit to mankind..." [218]

[218] From V.P. Bykov's book "Tikhie priiuty dlia otdykha stradaiushchei dushi" (Quiet Resting Places for a Suffering Soul), Moscow, 1913. Quoted from: I. M. Kontzevich, "Optina pustyn' i ee uremia" (The Optina Hermitage and Its Times), Holy Trinity Monastery, Jordanville, 1970, pp. 562-63.

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Post by Pravoslavnik »

Cyprian,

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  I would not contradict the Optina Elders in matters of spiritual discernment, or in general, but would also clarify that they were speaking of what we here call "hypnosis" in the historical context of the Mesmerists and Satanic theosophists, who achieved considerable popularity in Russia during the late nineteenth century.  These people were holding seances and engaging in a variety of occult, Satanic practices, even amongst the Russian aristocracy.  Dissociation, and trance phenomena generally, are characteristics of the unconscious mind, and it is an overgeneralization, in my opinion, to equate them entirely with the "spiritual" in the above Patristic reference, implying that there is something inherently sinful about hypnosis in psychotherapy. 

  As an example, St. John of Kronstadt believed that smoking was a sinful defilement of the body, and would, perhaps have considered "hypnosis" potentially useful if it could truly help people to simply stop smoking.  Hypnosis, in fact, can be used to enlist the unconscious mind in the service of our physical, "mental," and, perhaps even "spiritual," health.  As I mentioned previously, I believe that the Orthodox Church, in its wisdom, has used "trance" (or "hypnotic") phenomena for centuries--through the contemplation of icons, chanting, hesychastic prayer, and diverse aspects of the divine services--to lead people toward a life of piety and purification of the nous.  Which is not to say that these Orthodox spiritual phenomena should, or could, be reduced to mere psychological processes, (or that smokers should see a hypnotherapist in lieu of attending the divine services!) I know that I have frequently experienced a positive, refreshing, trance-like state during Orthodox divine services.  There is, obviously, so much more to the human mind than our mere conscious thoughts and perceptions--and so much more to the Orthodox services than mere Protestant sermonizing...
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Post by ANGELA »

Dear Cyprian,

Thankyou so much for this clear clarification. This is so true. I was at another Orthodox discussion group and was at loss why they acknowledged this.

Thank you so much.

In Christ
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Post by Pravoslavnik »

Yes, Cyprian, thank you so much for the very clear clarification about Orthodox dogmatic theology and the modern use of hypnosis. By the way, what did you clarify, and what sort of knowledge or experience do you have concerning the use of hypnosis for the treatment of pain, addictions, dissociative disorders, and PTSD? Have you studied any of the definitive work of Milton Erikson on the subject, for example? Do you consider the psychological technique of hypnosis to be necessarily "spiritual" or Satanic--as indicated in your initial broad generalization above? I would also like you to clarify your dogmatic statements about scriptural and Patristic references concerning the psychotherapeutic technique of hypnosis--as opposed to the use of the technique by un-Orthodox Mesmerists and Theosophists in nineteenth century Russia, and elsewhere. You did, in fact, quote Elders Barsanuphius and Nectarius of Optina on the subject of what they called "hypnosis," but you did not clarify the context in which they were giving advice to Orthodox Christians about avoiding "hypnosis." Were they referring to contemporary psychoanalysts, theosophists, or travelling Mesmerists? Please clarify a little more clearly.

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