How To Hypnotize Someone Covertly

Whilst I could explain how to hypnotize someone covertly, I have already written an entire course about that subject matter and therefore find no need to go over such a plethora of topics here. Instead, we will look at some of the more traditional aspects of hypnosis. I leave you now in the more than capable hands of the author James Loryea.


Since man began assembling, some few have As to

spent their lives in trying to comprehend the most science

incomprehensible of all beings, — man. Knowing how to hypnotize

someone as complex as man would of course be a great task.

The net result of all their work and discoveries has resulted

in nothing but theory, and that not worth the candle.

With all of our alleged knowledge the

few truths we have are of but little value. The

myriads of theories are so impracticable that I

often wonder why and how the "authorities" ob-

tain their titles. The authorities of a hundred

years ago are the laughing stock of to-day.

Up to fifty years ago man was bled as a cure for

every disease ; to-day they claim he is full of bugs

that require slaughtering and try to make of him

a bacilli abattoir. They write tomes of books on

"mind," and how to hypnotize someone,

yet nowhere can I find it comprehensively

defined. Everyone prides himself on his will

power, yet I must own that such a thing which is

so ambiguously defined is incomprehensible to me.

Volumes are written as to hearing, seeing, smell-

ing, feeling and tasting, and yet no one seems to be

able to grasp the true significance of these terms.

Crime is punished, yet more penitentiaries are

yearly required. Our alienists, truly foreigners to

their subjects, know all (?) about the brain and

with the greatest assurance pronounce upon man's

sanity, yet offer us no cure, and our institutions for

the insane are too small for the ever increasing

demands upon them. We know the effect, need

no experts, why does not some one demonstrate

the cause. As to sensational murder trials our most

persistence learned and wise doctors go on the stand as

many experts — whatever that may mean — swearing

directly opposite to one another, and still maintain

their standing in their profession and the com-

munity. If they know anything, how is it possible

for the truth to be in both of two contradictory

assertions. They study in the same schools, from

the same books and from the same "authorities,"

yet one says "yes," the other "no." Verily, gen-

tlemen, you must lack a true premise.

Effect, man comprehends fairly well, but as to

cause our most learned scientists seem to have no

conception. Indeed, learning how to hypnotize someone

has only become a relatively recent study.

Now, dear reader, if you would know

a bit of truth follow me. I am a graduate of no

great college; am professor in no great institution;

have been exposedmany times, yet truth is,

was, and always will be, and year after year my

following increases. If you will follow through

the ensuing pages, unsophisticated as I am, I will

' try to teach you something about man — a mere

machine; his every thought and action forced,

possessing no will power, and in no way respon-

sible for his actions. For twelve years I have

studied nightly from ten to twenty-five hypnotized

subjects and have found that they are ruled by the

same general law as the non-hypnotized man. In

other words, a hypnotized subject is a slowed-

down machine which one knowing how, can watch

each and every movement of, and thereby compre-

hend cause and effect. Through a hypnotized

subject we can learn how "normal" man is forced

to act. Consequently, we can thoroughly analyze

the whys and wherefores of every act performed

by a subject while in hypnosis, during which time

I believe the cerebrum to be entirely inactive.

The cerebrum is like the receiving or correlating

mechanism of the phonograph ; after the thought

is registered in the ganglion of the Abdominal

Brain it is then purely automatic and free from the

cerebrum, which is the realizing brain. Every-

thing we do and say is purely automatic — an effect.

The babe at birth fails to withdraw its foot when

tickled. After that action is associated with the

peculiar sensation, the action always takes place

when the sensation is produced, it being purely

automatic, otherwise, a result or transformation of

the cause. After the babe has learned to speak

the word "papa," whenever the environment forces

the desire for father, automatically the word is said

without any predetermination.

Everything in life is a combination of attributes;

i. e., one thing an impossibility.

The attributes of which any object is composed

are of interest to us only as they affect our senses.

The word "tree," if disassociated with our sense

impressions, would mean nothing, but when its

form (sight) and use (feeling) are associated with

its name (sound), we for the first time have a com-

prehension of what in the English language is

known as a tree. A foreigner, unable to under-

stand our language, coming to this country and

being asked for a match would have no conception

of what we were talking about.

All matter to be conceived must affect two

senses; to be comprehended it must affect three

or more. A cigar cannot be thoroughly compre-

hended with less than five. It has form, equaling

sight; use, equaling feeling; a name, equaling

sound; taste and smell. It is not necessary for

man to comprehend the material of which it is

made, or the skill that made it. The last two are

inconsequential to him, other than in producing

the desired effect on the senses. Therefore, all

matter equals in comprehension the degree to

which it affects man's different senses, and if man

can only comprehend through the effect on his

senses, that comprehension which is called a

thought, must likewise be a combination ; hence,

I will define a thought to be izvo or more associated

ideas, an idea being a percept through any of the

senses. The more ideas associated the more com-

prehensive the alleged thought.

Matter is comprehensible only in the degree to

which it affects the senses ; to be conceived it must

affect two, to be comprehended, three. Form is

comprehensible (when acquired) only when it af-

fects sight and feeling, and a child must not only

hear the word "round" but also feel of the object.

The same with "straight," "square," et cetera. The

round object through sight must transform itself

into a feeling memory. Form is the outline of

matter, and as nothing but matter is appreciable

Nothing but matter is comprehensible to man.

The five senses to be impressed must be stimu-

lated, and nothing but matter will produce the

excitation necessary. Energy can move only

through matter by disturbing matter; or, in other

words, "nothing" is impossible and incomprehensi-

ble. Therefore, there is nothing appreciable but

matter. Man can conceive of nothing that he has

not experienced, and as all so-called thinking is

but the correlation or passing through one's mind

the experiences associated, and as they have neces-

sarily been the product of matter, nothing else is

comprehensible. Consequently, man can conceive

of nothing greater nor less than his individual

experiences. It is impossible to lift him to your

comprehension, you must drop to his.

If I speak to you of the "Law of Nature," what

sense-experience have you a memory of to be

aroused by the utterance of the phrase "Law of

Nature"? None. But if I tell you that the

farmer ploughed the ground, sowed the seed, the

Heavens gave forth rain ; he then hoed around the

seed, a sprout came up, and by more cultivation

the sprout matured into a stalk of corn, the corn

was then harvested ; you would say "Ah, well, the

farmer did all that. I fail to see what the 'Law of

Nature' did," because you can comprehend noth-

ing that does not affect your senses. If you want to

know how to hypnotize someone, this is a concept

you must understand.

While lecturing in New York City two years

ago, a very estimable lady, whose children were

reared in a nursery and lacked many of the usual

experiences of children of middle-class families,

came to me and said :

"Mr. Santanelli, can you cure my boy of a very

vicious habit?"

"Madam, what is the habit ?"

"He enjoys putting the cat on the hot stove to

see it dance."

"Yes, madam."

"How long will it take you?"

"One-quarter of a minute."

My good reader, can you tell me what was done ;

if so, why? What ideas were associated in this lad's

mind as to the stove and cat? The different ac-

tions of the cat and nothing else. The stove be-

ing the force (suggestion) and the dancing of the

cat the result. The lad lacked a memory. The moment

memory there was given him a feeling memory, he no longer

cared to see the cat dance on the stove. His

ringer was held on the stove until it was blistered,

which associated in his "mind" through the proper

sense that heat produced pain, and substituted

a memory of pain for the memory of the pleasure

of seeing the cat dance.

While in New York City, on Sunday mornings I

attended an independent church, whose minister or

lecturer is beyond all question one of the cleverest

logicians of the day. On one Sunday in particular

he preached a sermon claiming that the right

religion has yet to be offered man ; that the founda-

tion of all doctrines so far offered us has been based

upon a material premise; that the right founder

will offer us one built entirely upon a spiritual

basis. Such a thing is an impossibility, inasmuch

as the spiritual is incomprehensible. The moment

that one begins speaking of the spiritual he is using

mere idle words, inasmuch as the spiritual has

never affected any of his senses, hence he has no

memory of its action ; therefore, no ideas are prop-

erly associated, and the word possesses no mean-

ing — his utterances are purely conjectural.

I speak to you of a "thingamagig," which is

mere sound, arousing no thought in your "mind."

I show it to you and thereby associate sound —

thingamagig — with sight — its form. I then teach

you its use — feeling — and you comprehend it.

The two ideas will give you a conception, but it

requires the third to get a comprehension. I

touch you. Can you help thinking of it ? I show

you my watch, and you think of it. You hear a

sound, you think of it ; you smell or taste some-

thing, and think of it ; you have no control nor in

any manner can you prevent the consciousness or

the realization of the senses so affected.

Man does not "think," he realizes. Thinking is

the transforming of energy (suggestion). I pinch

you ; it has happened and is registered irrespective

of your "will power," and when registered, you

realize it. You see my hand move towards you;

you see on my face an expression which arouses

the thought (associated ideas) of being pinched,

the alleged pain and the avoidance of it through

the action of withdrawing your limb, which is but

the transforming of the energy (suggestion) taken

in through the eye and voiced in your action, all

being done before you realize it, the transforming of

the thought into reality. This is the key to know the correct

ways to hypnotize people.

The "mind" is the realizing intelligence, and the actual mind

is like the transformer of electricity in the main

power station that receives one kind of electric cur-

rent and sends out another. Into what action the

received current will be transformed, depends on

the ideas (currents) previously associated. The

degree of action and its rapidity depends on the

number of senses affected and the degree of force.

Therefore, your thoughts are forced on you by

your environment, and are the transformation of

the suggestion; hence, man is a creature of his

environment. Now, as I have defined a sugges-

tion to be anything that arouses an action, any-

thing that affects any of your five senses must be a

suggestion ; therefore, man is ruled by suggestion.


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