35. The Crime Of Hypnotism


Strange, but twenty 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.

Today, it is just the medical profession that 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 – let us put it calmly – hostility when it comes to other subjects that belong to the same field in which hypnosis stands. Unfortunately, in spite of this experience, every time a new subject is broached, men will behave just the same, or even worse. In the end, nevertheless, they will eagerly grasp at and acclaim what up till then they persistently rejected. They will even go farther and, pushing all competitors aside, try by all the means in their power to get the discovery into their own hands for exploitation, the hard work of seeking and finding which is carefully left to others to do, mostly “laymen”. Whether their conduct can be called a merit or even a honest act is open for question. It is much closer, on the contrary, that these eternal repetitions can also put the acts already mentioned as merits in a different light. So much for the result of a
superficial assessment.

It becomes much more worrying when one really understands the
effects of the application of hypnosis. It is good that the existence of hypnotism has finally been recognized and confirmed, and that the verbose attacks of scientists, which according to present day experience only betray ignorance, have ceased. But the fact that, under the supportive protection of those who had hitherto opposed hypnosis and had suddenly become knowledgeable, its application also became so widespread, testifies to the fact that these wiseacres are much further away from actual knowledge than the laymen who were at first searching and much reviled.

It is shocking to know what harm is being caused today by thousands of people trustingly placing themselves in so-called professional hands to undergo hypnosis voluntarily, being persuaded to do so, or, most reprehensibly, being violated without their knowledge. Even if all this is done with the best intention of doing good, it does not change the immeasurable harm that this practice causes
in any case! It is not a professional hand that uses hypnosis. Only someone who is fully versed in the field to which all that he applies belongs can be a professional. In the case of hypnosis, that would be the ethereal world! And he who really knows this, without presumptuously imagining it, will never use hypnosis, as long as he wants the best for his neighbour. Unless he intends to harm him severely with full knowledge. On all sides on that account, sin is committed wherever hypnotism is used, whether by laymen or not! There is not a single exception in this!

Even if one tries to think logically in all simplicity, one must come to the conclusion that it is in reality boundless recklessness to work with something, the consequences of which can only be grasped in the narrowest stages and whose final effect is not yet known. In matters of the welfare and well-being of fellow human beings, such recklessness not only causes harm to the subject concerned, but the responsibility also falls doubly heavily on the practitioner, this does not give any reassurance. People should rather not enter so trustingly into something which they themselves do not know thoroughly. If it happens without their knowledge and will, such a procedure is a downright crime anyway, even if it is carried out by so-called professional hands.

Since it cannot be supposed that all those who work with hypnosis intend to harm their fellow human beings, the only fact that remains to be established is that they are completely ignorant of the nature of hypnosis and completely uncomprehending of the consequences of their own activity. There is not the slightest doubt about this, for either the one or the other can only come into consideration. So the lack of understanding is the only one that remains.

When a person hypnotises another,
he binds his spirit! This binding in itself is a spiritual offence or crime. It is no excuse if hypnosis is used for the purpose of curing a physical illness or as a means of psychic improvement. Nor can it be put forward as a defence that when psychological changes have been brought about for the better, the will of the person concerned has also improved, so that the person treated by hypnosis has profited by it. To believe and act in this way is self-deception, for only what a spirit does out of completely free and uninfluenced volition can bring it the gain it needs for real ascent. All other things are externalities which can only bring it a temporary advantage or harm. Every binding of the spirit, no matter for what purpose it is done, remains an unconditional hindrance to the possibility of the necessary progress. Quite apart from the fact that such a binding brings with it far more danger than advantage. A spirit thus bound is not only accessible to the influence of the hypnotist, but to a certain extent, in spite of any prohibition on the part of the hypnotist, it also remains defencelessly exposed to other subtle influences of fine matter, because in its bound state it lacks the urgently needed protection against them which only complete freedom of movement can offer it. The that humans do not notice these constant struggles, the attacks and their own successful or unsuccessful defence, does not exclude the vivacity in the ethereal world and their own participation in it.

Anyone who is subjected to effective hypnosis has been more or less permanently inhibited in the real progress of his innermost core. The external circumstances, whether they have become even more unfavourable or seemingly temporarily beneficial, only play a secondary role and must therefore not be decisive for an assessment.
The spirit must remain free in any case, because in the end it is only about the spirit!

Thus every man who has been effectually and successfully hypnotized 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.

Should it actually show that there is an outwardly recognizable improvement, on which those who work with hypnosis are so fond of basing their arguments, then in reality the person concerned has no benefit from it. His bound spirit is not able to work creatively in subtle matter in the same way as a completely free spirit. The ethereal forms produced by his bound or forced will are powerless, because they are only formed second-hand, and very soon wither away in the ethereal world. Even his improved will, therefore, cannot bring him the benefit in the interaction that is to be expected from the creative works of the free spirit. It is the same, of course, when a bound spirit wants and carries out evil on behalf of its hypnotist. Due to the powerlessness of the ethereal forms, these will soon perish in spite of evil gross material actions, or be absorbed by other similar species, so that an ethereal interaction cannot occur at all, whereby the one thus compelled may well incur an earthly responsibility, but no spiritual responsibility.
It is exactly the same with insane people. In this, again, one sees the complete Justice of the Creator working through the living laws in the ethereal world, which are unequalled in their perfection. A person who has been forced to do something evil cannot be blamed by someone else's will, but neither can he be blessed because his better actions are carried out under someone else's will, in which he, as an independent "I", has no part.

Something else, however, does happen; the forcible binding of the spirit through hypnosis simultaneously binds the person practising hypnosis to his victim, as if with the strongest chains. It does not let him go again until he has helped the one who was forcibly restrained in his own free development so far forward as he would have had to come if he had not carried out the binding. After his earthly departure he must go where the spirit bound by him goes, even to the deepest depths. What will flourish for those people who deal a lot with the use of hypnosis is easy to imagine. When they awaken after their earthly departure, they will notice with horror how many ties tug at them, from those who have gone before, as well as from those who still walk on earth. Not one of them can then be remitted to them. He must loosen them link by link, even if he loses thousands of years in the process. It is likely, however, that he will not be able to come to an end with it, but will be dragged into the disintegration, which destroys the personality of his own "I";
for he has grievously sinned against the Spirit!