In the Light of Truth
Grail Message by Abdrushin
1.BOOK ◄ ► 2.BOOK
35. The crime of hypnotism
Strange, but 20 years ago, men raged against the assertion that such a thing as hypnotism existed; and foremost among the opponents were many members of the medical profession. They did not hesitate to call hypnotism humbug and a swindle, as shortly before they had called treatment by magnetism, which has since proved a blessing to so many. Practitioners in this science were furiously attacked and called mountebanks and quacks. And today it is just the medical profession who have appropriated hypnotism; what they strenuously rejected twenty years ago, they now advocate.
Two opinions are possible on this change of front. He who, at that time, was an unprejudiced witness of the bitter strife that raged, cannot but smile when he sees how the stormy opponents of those days are now zealous advocates for experimenting with the hypnotism they despised so. And on the other hand it must be acknowledged that this grotesque change of front is praiseworthy, as it requires a certain amount of courage to expose oneself to the danger of being derided, which is very probable in this case. One must admire the genuine concern for all that is useful to man that those doctors show who do not shrink from perhaps being laughed at.
It is much to be regretted that people have not learnt a lesson from this; that they have not become more careful in passing judgment and do not refrain from their spiteful criticism of all research in subjects analogous to hypnotism. Every time a new subject is broached (in spite of this experience) men will behave just the same, or even worse. Again they will eagerly grasp at and acclaim, what up till then, they persistently rejected. They will even go farther and, pushing all competitors aside, will try by all the means in their power to get the exploitation of the discovery into their own hands, having left others, mostly laymen, to do the hard work of seeking and finding the article for them. Whether their conduct can be called excusable or even honest is another question. The reverse is more likely, i. e. that these eternal repetitions may put actions before held to be meritorious in another light. This is the external aspect of the matter critically considered.
It becomes much more serious when one examines the effects of hypnotic treatment. It is well that the existence of hypnotism is now generally acknowledged and confirmed and that the attacks of scientific men have ceased. But that hypnotic treatment should have become so general under the aegis of those thus suddenly enlightened scientists and former opponents, only proves that these wiseacres are as a general rule much further from the truth than the despised layman in his researches.
It is appalling to think of the mischief that is done today! Thousands, of their own free will, entrust themselves to so-called authorised proficients to be hypnotised, or they let themselves be persuaded to do so, or, worst of all, are subjected to it without their knowledge. Even when all is done with the best intentions it does not alter the fact that unspeakable harm is always the result of these practices.
These proficients are not authorised. Only one who is fully conversant with the whole complex of the phenomena of the invisible world (which embraces hypnotism) could be called authorised. And he who can really claim to have such knowledge (not one who in his presumption only imagines he has) will never make use of hypnotism as long as he has his neighbour's welfare at heart and will only practise it in case he intends wilfully to do him great harm. Hence under whatever circum stances hypnotism is used, whether by laymen or others, it is wicked to practise it.
If we think logically we must come to the conclusion that it is indeed the height of folly to set free powers that we do not comprehend, and the effects of which pass far out of the reach of our control or understanding. It is no consolation that double responsibility falls on the practitioner for the thoughtless way he plays with the weal or woe of his patient, and for the harm done to him. People should not so trustfully go in for what they know nothing about. If they are hypnotised against their expressed will or wish, the proceeding amounts to a downright crime, even if the practitioner thinks, he is authorised to do it.
As it cannot be supposed that all practitioners in hypnotism intend to harm their patients, the fact remains evident that they are totally ignorant of the nature of hypnotism and are helplessly at a loss when brought face to face with the effects of their experiments. Here no uncertainty can exist, it must be one of the two alternatives, crime or ignorance. Hence ignorance must be made responsible.
When a man hypnotises another he lays a constraint on his spirit! This constraint, in taking away the other's liberty, is in itself a spiritual sin and a crime. It is no excuse to say it was done to cure some bodily ailment or some psychic defect, nor can it be justified by the argument that the psychic changes produced were for the benefit of the patient, and that he had morally improved and profited by the treatment. To believe this is self-deception, for only what a human spirit does of his own free will, entirely uninfluenced from outside, can so profit him as to enable him to soar upward. What a man does under constraint, and not of his own free will, is superficial and temporary, and is only able to bring him apparent utility or harm. Every constraint laid on the spirit absolutely prevents it from advancing, it stops its further development. Besides this, the constraint it self would bring more danger than profit. A spirit thus constrained is not only subject to the influence of the person who hypnotised it, but it is at the mercy of transcendental influences as well, because, bound as it is, the shield that it had as protection, when free (and which it so urgently needs) is lost. That man sees nothing of this continuous strife, of the attacks on one side, of the resistance on the other, whether successful or not, is no argument against the vitality of the transcendental world nor of their own cooperation.
Thus every man who has been effectually and successfully hypnotised has been more or less hindered in the growth of his spirit. Whether the external condition of that man has suffered or the reverse, or whether a temporary improvement seems to have taken place, only plays quite a subordinate part and, therefore, need not be taken into account. The spirit must always have its freedom unimpaired, for, in truth, it is the spirit only which is concerned.
Take a case for argument's sake where the outward condition of the man has visibly improved (experimenters in hypnotism are fond of pointing to such examples), still the patient really profits nothing. His constrained spirit is not able to devise, propose, and scheme in the ethereal world as a free spirit can. The creative work that enslaved, coerced volition is capable of doing there, is ineffectual and impotent, as it comes secondhand and soon fades or passes away. Nor can it benefit from the reaction of the creative work of its higher volition which a free spirit would certainly enjoy. The case is similar when a fettered spirit intends and does evil because so inspired by his master, these hypnotic influences, being ethereal, will not be lasting. They will cease or be absorbed by like influences, so that no ethereal reaction can take place. Thus, although the fettered spirit will be responsible for his deeds in physical matter, he will not be spiritually responsible. It is just the same with the insane.
Herein we again see how the perfect justice of the Almighty works in the transcendental world through His Divine Law. The evil done by such an unfortunate victim under constraint will not be accounted to him as guilt, neither will he be blessed for good actions inspired by another, because his independent ego had nothing to do with them.
Something else, however, does happen; the effect of the compulsion used in hypnotic treatment so closely chains the practitioner to his victim that the practitioner is not set free, till he has undone his work and helped his victim forward, till the latter has reached the stage he ought to have reached had his freedom not been laid under constraint. After the death of his body, he must accompany his victim to wherever the latter goes, even though it be to the deepest depths. What, therefore, awaits those who regularly practise hypnotism can be imagined. When they awake from their death-sleep they will perceive with horror, how many of those gone before and of those still on earth are clinging on to them. Link by link they must sever the chains, even if they spend thousands of years in doing so. Most likely they will not come to the end of this work, but will be drawn into the general dissolution which will destroy their ego, their individuality, for their sin has been grievous; they have sinned against the Spirit.
