“Seth material” search engine (Jane Roberts)

(9:38.) This inner communication acts like the constant repetition of a hypnotist. In this case, however, you are your own hypnotist. Few people will have simply one main area of concentration. Usually several are involved, but these represent the ways in which you are using your energy. The individual who takes it for granted that he is worthwhile does not need to belabor the point. His ensuing experiences come naturally to him. In many areas of your own life, those in which you are satisfied, you need make no effort. Your conscious thoughts and concentrations bring about results with which you are pleased. It is only in those compartments of your life that confound you that you suddenly begin to wonder what is happening — but here also, natural hypnosis is at work just as easily and naturally, and your conscious ideas are automatically coming to physical fruition. So it is in these areas that you must realize that you are the hypnotist.

In formal hypnosis you make an agreement with the hypnotist: For a while you will accept his ideas about reality instead of your own. If he tells you that there is a pink elephant in front of you, then you will see it and believe it is there, and act according to the suggestions given. If you are a good subject and your hypnotist a good practitioner, then blisters can arise on your skin if he tells you that you have been burned.

This intensity of conscious concentration cuts down barriers and allows the messages to go directly to the unconscious, where they are acted upon. The hypnotist, however, is important in that he acts as a direct representative of authority.

[...] The subject agrees to accept the beliefs of the hypnotist. Since telepathy exists (as described in Chapter Three), the subject will react not only to verbal commands but to the unspoken beliefs of the practitioner, thereby “proving,” of course, the hypnotist’s theory of what his profession is.

[...] In formal hypnosis, the hypnotist and the subject play a game. If the hypnotist orders the subject to forget what happened, that individual will pretend to do so. [...]

(Long pause at 9:54.) Your beliefs act like a hypnotist, then. [...]

Many people assign great power to a hypnotist, yet whenever you have the undivided attention of another, you act as a hypnotist to a large degree.

Whenever you have your own undivided attention you act as hypnotist and subject simultaneously. [...]

[...] The hypnotist obviously wants to cure his patient, and all forms of schizophrenia are intellectually intriguing. The segments of the personality that are involved are being given great attention, and they may seize upon that attention, seeking ways to further dazzle the hypnotist while at the same time sabotaging recovery.

While hypnosis can be of considerable value in the hands of an excellent professional hypnotist, it still has serious drawbacks as a treatment under these conditions. [...]

An excellent and carefully-chosen hypnotist, well versed in such therapy, offers her now the best chance of recovery. [...]

A man like Le Cron (author of Self-Hypnotism: The Technique and Its Use in Daily Living, copyright 1964, published by Prentice-Hall, Inc., Englewood Cliffs, New Jersey) will recommend a reliable hypnotist. [...]

It is here that a reliable hypnotist would be of great benefit, in uncovering many hidden subconscious errors. [...]

Earlier I recommended a good hypnotist, hoping that the woman might find her way if positive suggestions were given; for even if the inner self had solved its problems, it would need help, psychological help, in reversing the physical trend. I hoped such a hypnotist could act therefore as a guide, if the personality was ready to begin a journey to health. [...]

[...] These last remarks applying to the husband rather than a hypnotist.

[...] Work with a hypnotist should help clear such difficulties. [...]

[...] As such it also portrays the importance of belief, for using hypnosis you “force-feed” a belief to yourself, or one given to you by another — a “hypnotist”; but you concentrate all of your attention upon the idea presented.

[...] If you and your hypnotist believe in reincarnation, the source may be discovered in another life.

In either case, if the therapy is effective you may give up your symptoms, if both you and the hypnotist implicitly believe in the situation and framework of those convictions.

The healer was the hypnotist in reverse. [...]

[...] The hypnotist is not necessary except as a director; and indeed in most cases such a director is necessary. [...]

[...] James had a rather good remark, that the hypnotist must first hypnotize himself—and that is also a double-barreled remark, for my suggestion will benefit both of you also in other areas.

(Mark told of visiting the hypnotist and the feeling he could not pull his fingers apart.)

[...] You would not think of going to a hypnotist and having him tell you that you are getting sicker by the moment or the world was getting cruddier by the moment or that your arm or foot or head or toe or ear would hurt more and more with each breath that you took. [...]

[...] When the condition is set up or the situation in which giving in, in your terms, is expected of you, and when the hypnotist is set up as an authority—you instantly rebel, and in your own way, you reinforce your ideas of spontaneity by refusing to go along with the authority. [...]

[...] Another alternative is for you to give the suggestions in the role of hypnotist. [...]

[...] If you think that you must come and go at everyone else’s beck and call, then you are like Dineen, who believes that she must do what this “hypnotist” tells her to do. [...]

[...] It is that portion which believes implicitly in the given specifications of the hypnotist, and as such it will be last to leave the trance.

[...] In these I acted as hypnotist, with Rob as subject. [...]

[...] And your camouflage patterns can most aptly be compared to the hallucinary effects created by the hypnotist upon his subject.