Questions remain about the differences between hypnotic trances and yogic trances:
1. What is the Psychobiology of healing in therapeutic hypnosis and Hatha yoga?
2. Do they belong to related fields of meaning and healing?32
3. What is their precise connection with the phenomena which we call attention?
As attention and relaxation change consciousness, they modify the ener-getic flow in the body-mind. In psychophysiologic language, energy changes are reflected in breath, heart rate, and brainwave patterns, etc. For example, EEG tracing during deep hypnotic states resembles those of stages III and IV sleep. The author's experiments with brainwave monitoring during her own yoga breathing practices showed selective increases in alpha during ujjiah, and a balancing of alpha and beta during anuloma viloma (a form of alternate nostril breathing). In contrast, the hypnagogic state induced by a colleague's suggestion to daydream produced some high amplitude theta waves.* Into the future, advances in brainwave mapping may help discrim-inate between the EEG spectrum found in hypnotic states and yoga. This information could be utilized to train individuals who are poor hypnotic subjects to enhance the natural capacity for trance. Thus, biofeedback tech-nology may become a tool for the scientific study of consciousness and
* These observations were made during an individualized workshop on EEG biofeedback with psycho-biologist Joel Lubar, Ph.D., at Southeastern Neurofeedback Institute.
energy in relation to Psychophysiology. One could learn more about how breathing affects brain blood flow, which in turn modifies brainwaves, mus-cle tension, etc., along with thought patterns. We could then see greater convergence among the findings on energy fields, neuroscience, and the art of psychotherapy.
At this state of the art, the author's clinical experience indicated that this holistic approach works deeply and effectively as a catalyst for the client's inner healing. Its transpersonal aspect is essential because utilizing altered states therapeutically opens up information channels not accessible to ordi-nary consciousness. Hypnosis and Hatha yoga are, respectively, a more mental or more physical way of probing into the subconscious realm. In tandem, these two methods can substantially impact mind and body. The states of profound absorption associated with yoga and hypnosis enhance creativity. Hence, these states of consciousness hold good potential for re-patterning old perceptions once the stressful or traumatic imprints are rec-ognized and released.
Whether one emphasizes therapeutic hypnosis or yoga therapy at dif-ferent stages in psychotherapy depends on the clients' needs and inclina-tions, as shown in these case summaries. Both methods are conducive to learning relaxation, focusing attention, and adopting an observer or "wit-ness" stance vis a vis one's experience. Moreover, hypnosis and yoga dis-courage rationalization. Hatha yoga is a fine system of personal ecology, known to strengthen, rejuvenate, and heal. One may attain comparable results from other energy-based disciplines such as Tai Chi or Chi Gong. The author chose Astanga and Kripalu yoga as deeply transformational forms, whose ways of working with energy benefit those tending to somaticize distress, or weakened by chronic conditions, as well as those who are fit.
But true psychotherapeutic effects manifest when yoga goes with shifts in consciousness which carry over to daily attitudes and behavior.
Interestingly, with all the clients described here, presenting symptoms took up a minor portion of therapy. For they became deeply involved in self-discovery. All clients made positive lifestyle changes as well. The therapist's interventions as guide and empathic witness, together with energy work, mirrored the clients' receptivity to growth. Their improved attention, relat-edness, self-esteem, productivity, and well-being were linked to greater awareness, flexibility, and clarity of perception. The essence of these clients' spiritual transformation is cast in poetic verse from Kahlil Gibran:
And a man said, Speak to us of Self-Knowledge.
And he answered, saying ...
Say not, "I have found the truth," but rather, "I have found a truth."
Say not, "I have found the path of the soul."
Say rather, "I have met the soul walking upon my path."
For t h e s o u l w a l k s u p o n all p a t h s . T h e soul w a l k s n o t u p o n a line, n e i t h e r d o e s it g r o w like a reed.
T h e s o u l u n f o l d s itself, like a lotus of c o u n t l e s s petals.3 3
References
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22. Sri Swami Satchidananda, The Living Gita: the complete Bhagavad Gita and commentary, Henry Holt, New York, 1988.
23. Wolinsky, S., Trances People Live: healing approaches in quantum psychology, Bramble, Norfolk, CT., 1991.
24. Werntz, D., Bickford, R., Bloom, E, and Shannahoff, S., Alternating cerebral hemispheric activity and lateralization of autonomic nervous function, Human Neurobiol., 2, 39-43, 1983.
25. Peper, E., Ancoli, S., and Quinn, M., Eds., Mind/Body Integration: essential readings in Biofeedback, Plenum Press, New York, 1979.
26. Green, E.E., Green, A.M., and Walters, E.D., Biofeedback for Mind/Body Self-Regulation: Healing, and Creativity, In Peper et al., Eds., Mind/Body Integra-tion: Essential Readings in Biofeedback, Plenum, New York, 125-140, 1979.
27. Feuerstein, G., The Yoga Sutras of Patanjali: A New Translation and Commentary, Inner Traditions, Vermont, 1989.
28. B.K.S. Iyengar, Light on Yoga, Revised Ed., Schocken Books, New York, 1977.
29. Swami Sivananda Radha, Hatha Yoga: The Hidden Language, Shambala, Boston, 1987.
30. Lee, M. and Reynolds, N., Phoenix Rising Yoga Therapy: training manual, Hou-satonic, MA, Phoenix Rising, 1992.
31. Jordan, Sandra, Yoga for Pregnancy, St. Martin's, New York, 1987.
32. Whitmont, E.C., Form and Information, Noetic Sciences Review, (31), 11-18, 1994.
33. Gibran, K., The Prophet, Knopf, New York, 1983.
For further study:
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