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6,852 published records with substantive text · Page 55 of 143
My own suggestion (which, for aught I know, may have been made before) is that the finger-end is no more a true organ of sight than the arbitrary "hypnogenous zone" is a true organ for inducing trance
Read record →It will be remembered that for convenience' sake I have discussed the dynamogenic effect of suggestion first upon the external senses, then upon the internal sensibility,--the mind's eye, the mind's ear, and the imagination generally;--and now I am turning to
Read record →To explain this statement, let us dwell for a moment upon the degree of intelligence which is sometimes displayed in those modifications of the organism which suggestion effects
Read record →Somewhat similarly I believe some persons can secure a cheap substitute for genius on stage or platform, evoking by suggestion or self-suggestion a helpful subliminal uprush
Read record →And now let us pass on from these specialised influences of suggestion on certain kinds of attention to its influence on attention generally, as needed, for instance, in education
Read record →In passing on from the influence of suggestion on attention to its influence on will, I am not meaning to draw any but the most every-day distinction between these two forms of inward concentration
Read record →It has been supposed that the mere fact of being hypnotised tended to weaken the will; that the hypnotised person fell inevitably more and more under the control of the hypnotiser, and even that he could at last be induced to commit crimes by suggestion
Read record →And here we approach a point of much interest
Read record →The next stage is a very important one
Read record →Before leaving this subject of spontaneous sleep-waking states I ought briefly to mention a form of trance with which we shall have to deal more at length in a later chapter
Read record →t place one may say that of the anti-mesmeric schools of opinion, the "purely physiological" school has on the whole failed, the "purely suggestive" school has triumphantly succeeded
Read record →I reply that there is absolutely no need to go as far as this
Read record →In Bernheim's rapid hospital practice there seems no opportunity to bring the hypnotist's will, or the hypnotiser's organism, into any effective rapport with the subject
Read record →I have cited first this experiment at a distance, without attempting to analyse the nature of the suggestion given or power employed by the hypnotist
Read record →We have just seen that the subliminal state of the hypnotised subject may be approached by ways subtler than mere verbal suggestion--by telepathic impacts and perhaps by some effluence of kindred supernormal type
Read record →The next group of cases to which I pass relate chiefly to knowledge of present facts
Read record →The schemes of self-suggestion which have actually been found effective have covered, not unnaturally, a range as wide as all the superstition and all the religion of men
Read record →s there will be an essential concordance between all views--spiritual or materialistic--which ascribe to any direction of attention or will any practical effect upon the human organism
Read record →Considering together, under the heading of sensory and motor automatism, the whole range of that subliminal action of which we have as yet discussed fragments only, we shall gradually come to see that its distinctive faculty of telepathy or telæsthesia is in f
Read record →The turbulent uprush and downdraught of hysteria; the helpful uprushes of genius, co-operating with supraliminal thought; the profound and recuperative changes which follow on hypnotic suggestion; these have been described under their separate headings
Read record →From these entencephalic photisms we seem to proceed by an easy transition to the most inward form of unmistakable entoptic vision--which is therefore the most inward form of all external vision--the flash of light consequent on electrisation of the optic nerv
Read record →And now, standing once more upon our watershed of entencephalic vision, let us trace the advancing capacities of internal vision
Read record →We may take memory-images as the simplest type of internal vision
Read record →Here at any rate the commonly admitted category of stages of inward vision will close
Read record →And now we have reached, by a triple road, the verge of a most important development of inward vision--namely, that vast range of phenomena which we call hallucination
Read record →Ocular vision is the perception of material objects, in accordance with optical laws, from a definite point in space
Read record →If there be some external origin for our inward vision (which thereby becomes veridical) we must not any longer assume that all veridical inward vision starts or is exercised from the same point
Read record →As telepathy is a conception intermediate between the apparent isolation of minds here communicating only as a rule through material organs, and the ultimate conception of the unity of all mind, so the conception which I am about to propose, of a recognition o
Read record →easure of the foot).--The sun who never puts his foot down, the sun without feet, the sun lame, who, during the night, becomes blind; the blind and the lame who help each other, whom Indra helps, whom the ambrosia of the aurora enables to walk and to see.--The
Read record →I do not mean to say anything of the Vedic myths that is not taken from one or other of the hymns contained in the greatest of the Vedas, but only to arrange and connect together the links of the chain as they certainly existed in the imagination of the ancien
Read record →In a hymn to Indras, the gods arrive at last, bring their axes, and with their edges destroy the woods, and burn the monsters who restrain the milk in the breasts of the cows.[33] The clouded sky here figures in the imagination as a great forest inhabited by r
Read record →Here it means the two bulls; but as the word vrishan signifies stallion as well as bull, the two stallions, the vrishanâu Indras and Somas, are, by a natural transition, soon transformed into two horses or horsemen, the two Açvinâu
Read record →We have already seen the sun as anipadyamanas, i.e., the sun who never puts his foot down; but this sun who never puts down his foot easily, came to be conceived of and represented as a sun without feet, or as a lame hero, who, during the night, by the perfidy
Read record →r the aurora counts among her other talents that of magic; when the Ribhavas created the aurora cow of morning, investing her with the skin of the aurora cow of evening, they endowed her with Protean qualities (Viçvarûpâm), and on this account the aurora herse
Read record →he same phenomenon, a divorce of husband from wife, or a separation of brother and sister, or the flight of a sister from her brother, or again, that of a daughter from her father, presents itself twice every day (and every year) in the sky
Read record →to the wind, moon, and sun bulls, to the cow-cloud, moon, spring and aurora,--leaving it, however, to be understood how natural it is to pass from the bull to the handsome hero-prince, and from the cow to the beautiful girl, the rich princess, the valiant hero
Read record →proverb: Le montagne stanno ferme, ma gli uomini s'incontrano, Mountains stand still, but men meet; hence the cry of Râmas in the Râmâyanam, ii
Read record →e cow's hide in nuptial usages a symbol of abundance; its elasticity and power of extension; the cow and its hide during the pregnancy of women an augury of happy birth, and in funeral ceremonies an augury of resurrection.--Cows sent to pasture with auguries.-
Read record →o the gods; how the cow afterwards took the place of the horse; the sheep, of the cow; the goat, of the sheep; and, at last, vegetable products were substituted for animals;--a substitution or cheating of the gods in the sacrifice, which, perhaps, serves to ex
Read record →â), is the son of the cow aurora; as the sun's mother she naturally nourishes him with her milk; hence the same Âitareya[163] tells us that the gods Mitras and Varunas, by means of the curdled milk, took from the drink of the gods the inebriating poison which
Read record →In the Râmâyanam, I frequently find the moon as a beneficent fairy, who succours the dawn Sîtâ; for the moon, as ráganîkaras (she who gives light to the night), assumes a benignant aspect
Read record →Thus far we have a moon fairy; but we find the moon designated at other times in the Râmâyanam by its common masculine name
Read record →hich Râmas goes through is compared to a group of clouds.[196] The name of wanderer by night (raganîcaras), afterwards given frequently in the Râmâyanam, to the monster whom Râmas combats, implies, of course, that the battle is fought by night
Read record →e moon (who is then masculine); but we find more frequently the loves of the dawn and the sun, of the beautiful heroine and the splendid solar hero, while the moon is generally the brother, or the pitying sister of the hero and the heroine, the beneficent old
Read record →The glowing aspect of the sky, morning and evening, suggested the idea, now of a splendid nuptial feast, now of a fire
Read record →n, and the fetters of Varunas are the bridle of the horse, which the imprudent father sells to the demon, together with his son in the shape of a horse;[220] the beautiful daughter of the demon (the white one, who, as usual, comes out of the black monster) del
Read record →lâ is his gem, his riches, his all, his life.[227] Viçvâmitras carries her off; she returns to the feet of Vasishtas, and bellows; her bellowing calls forth armies, who come out of her own body; the hundred sons of Viçvâmitras are burned to ashes by them
Read record →This sister generally tries to seduce the god, promising to deliver into his hands the monster her brother, and she sometimes succeeds, as the witch Hidimbâ of the Mahâbhâratam, who gives up her brother, the monster Hidimbas, into the hands of the hero Bhîmas,
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