All Parts Of A Peer-Reviewed Journal Have Been Peer-Reviewed The Subconscious Mind Fallacy Revisited

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The Subconscious Mind Fallacy Revisited

The seemingly heretical ideas I have about the subconscious ** will continue to be contested and require further exposure if they are to rise from relative obscurity to a legitimate level of debate. Indeed, I still read and hear prominent medical, psychological, and hypnotherapy authorities who claim subconscious mind Without any idea where the concept came from, or without realizing that it is completely devoid of any scientific basis. This article aims to continue to reveal my findings, to clarify my initial thoughts and at least partially to allay some of the doubts of my detractors.

The Western origin of the concept of the subconscious seems to come from two German philosophers who lived around the same time. The first, Friedrich von Schiller (1759 – 1805), put forward the idea that mankind has both formal drive and Sensor drive. His comments are very close to describing both the popular conscious/subconscious divide and my contention that humans may have a relatively cognitive versus limbic orientation. Another was the German idealist Friedrich von Schelling (1775 – 1854), who proposed the idea that there is both a conscious or objective principle as well as an unconscious or subjective one – which, incidentally, he often called evil. If I am correct, the latter of these two men is usually credited with coining the term unconscious – Although Christopher Riegel, another German philosopher, is often credited with coining the term the unconscious mind. Nevertheless, the concept is mainly a construct of Western philosophical thought, which was later popularized by Sigmund Freud (1856 – 1939), who used it to explain his theory of psychoanalysis.

the word subconscious Coined by the French psychologist Pierre Jeanette (1859 – 1947), who loosely used the term to refer to Freud’s unconscious – although the latter condemned Jeanette’s use of the term as his own. Freud thought the word was “wrong and misleading”. This is one of the few times I completely agree with the Austrian doctor.

Unfortunately, the word subconscious has effectively infiltrated medical and psychotherapeutic lexicons and even become part of New Age and self-help mantras. To some extent—especially for medical practitioners—the term has become largely synonymous with the phrase “all in the mind,” symbolizing a gap in allopathic practice. That is, if you do not understand the pathology, it must be the subconscious mind of the patient. On the other hand, psychologists and hypnotherapists (and self-help gurus) claim that the subconscious mind is a beautiful, all-encompassing inner force that, if left to its own devices, will heal all that ails us. Unfortunately, those who claim to have no idea that von Schelling was warning us about the evils of the subconscious mind.

During my initial training as a clinical hypnotherapist, I was informed that the subconscious mind was a vast storehouse of unlimited capacity. Client submission problems were said to be caused by faulty programming in this mysterious ether. My role was to clear out the trash and install new programming. Then there were those who told me that all I had to do was use sentences and imagery to strengthen this miraculous hidden mind and that its innate wisdom would then adjust to a homeostatic state of total well-being. In their view, I could only practice my profession with a vague and mistaken understanding of why my methods worked. Frankly, those who pursue it always face the challenge of becoming accepted in the wider healthcare arena.

These two views of the subconscious—views taught by almost all certified hypnotherapists and most psychotherapists—are in direct conflict. The same unlimited, but below consciousness, mind that is associated with diseases such as schizophrenia, rheumatoid arthritis, smoking and cancer is the same entity that is supposed to miraculously solve all our problems. This conundrum is why I often question Erikson’s naturalistic approach to hypnosis.

Trying to legitimize the clinical use of hypnosis as a scientifically sound system of (or contribution to) healing started me on a journey that led me to firmly believe that the current usage of the term is unsupported and fails to describe the phenomena it refers to. A review of thousands of research citations involving the use of hypnosis in medical or psychological care has led me to the conclusion that it produces beneficial results—even when used poorly—and it does so even though researchers cannot explain why. Disturbingly, these same researchers continue to throw around the term subconscious without explaining its neurological or physiological basis. While I applaud the results of their efforts, it appears that the underlying premise of these tightly controlled, peer-reviewed scientific studies is nothing more than unfounded prejudice.

So where does that leave us? If the concept of the subconscious mind is wrong – and by default the concept of the unconscious mind is also inaccurate – then how can we explain the experience of conscious phenomena apart from consciousness. Its existence is not disputed. Rather, I question its nature and thus how we relate to it as individuals and as clinicians. Although the German philosophers of the 18th century were very insightful, our traditional view has been shrouded in almost mystical misconceptions and is devoid of any scientific methodology.

My findings come from a wide range of different fields. On the one hand, I was influenced by the German philosophers mentioned earlier and many aspects of Buddhist philosophy (eg Nagarjuna’s Madhyamika Prasangaka school of thought). On the other hand, my exploration of integrative mind/body ideas, along with many recent discussions and discoveries related to histology, quantum physics, relativity, epigenetics, and artificial intelligence, has given me some pretty unique conclusions. From this I developed my pattern and transformation theories, which are the cornerstones of advanced neuro-noetic hypnosis TM.

Key to this is the realization that our neurophysiology is made up of components such as cells, organs, systems and networks. In turn, these components can be considered patterns or integral parts of patterns. Each of these components and patterns possesses consciousness and reacts to its environment. This means that they are imbued with a form of intelligence – which means that they have the attributes of mind. Therefore, instead of relying on a simplistic conscious/subconscious bifurcation, adopting a highly complex and integral system of collective consciousness presents a more rational, scientific, and operational approach.

When we look at it this way, we realize that the neurophysiological unit that we call the body is actually a collection of intelligence or mind. Each has a resistance to change and a tendency to adapt when necessary. The highest level or total awareness is what we often call our conscious mind. This is largely a factor of our neocortical brain. In gross simplification, there is another classification of the more limbic-oriented minds that make up a large part of our physiology. However, to sum it up somehow is wrong subconscious unit. Moreover, it is a very complex system of intelligent components and patterns that interact, carry and adapt. It is by accepting and addressing their interdependence and power that the clinician can understand the true nature of pathologies, their health, and their potential to induce transformations through the use of selective interventions. Ignoring this and succumbing to popular sophomores and superstitions means limiting the practitioner’s abilities and our clients and patients never realizing their true potential.

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