Евгений Шубралов – Suggestion at a distance: theory, practice and philosophy (страница 1)

Евгений Шубралов

Suggestion at a distance: theory, practice and philosophy

SHUBRALOV E.A.

SUGGESTION AT A DISTANCE:

THEORY, PRACTICE AND PHILOSOPHY

UDC 159.9.072.422 BBK 88.6 B87 ISSN 2222-0453 99016

SHUBRALOV E.A. SUGGESTION AT A DISTANCE: THEORY, PRACTICE AND PHILOSOPHY / Evgeniy Anatolyevich Shubralov, Moscow, IP Shubralovo E.A., 2024, 282 p. It is published as an appendix to the almanac "Ochevidnoe – Neveroyatnoe".

Table of contents

INTRODUCTION 3

THE CLASSICAL DEFINITION OF SUGGESTION 4

–– V.M. BEKHTEREV

–– DEFINITION OF SUGGESTION 4

–– SUGGESTION AND PERSUASION 12

–– SUGGESTION IN HYPNOSIS 16

–– SUGGESTION IN THE WAKING STATE 20

–– THE MEANING OF FAITH 28

–– INVOLUNTARY SUGGESTION AND MUTUAL SUGGESTION 33

–– MASS ILLUSIONS AND HALLUCINATIONS 40

–– STEREOTYPICAL DECEPTIONS OF FEELINGS AND SELF-SUGGESTION 48

–– CONVULSIVE EPIDEMICS IN HISTORY 51

–– IS IT A MENTAL SUGGESTION OR A TRICK? 57

––L.L. VASILIEV

–– BASIC CONCEPTS OF SUGGESTION AT A DISTANCE 61

–– CASES TAKEN AS SUGGESTION 78

–– EXPERIMENTAL SUGGESTION AT A DISTANCE 97

–– COMPARISON WITH THE RESULTS OF EXPERIMENTS 117

–– SEARCHES THE BEST CONDITIONS FOR EXPERIMENTS 126

–– TELEPATHIC COMMUNICATION 144

–– TELEPATHIC TALENT 157

–– PHYSIOLOGY OF SUGGESTION AT A DISTANCE 175

–– BIOLOGICAL TELECOMMUNICATION IN ANIMALS 189

–– THE ELECTROMAGNETIC HYPOTHESIS OF SUGGESTION 202

–– EXPERIMENTS AT A VERY LONG DISTANCE 216

–– POSSIBLE PRACTICAL APPLICATION 232

––E.A. SHUBRALOV

DEFINITION OF SUGGESTION AT A DISTANCE 245

ANALYSIS OF A CLASSICAL SUGGESTION SESSION 275

THE HYPOTHESIS OF THE AUTOGENIC NATURE OF SUGGESTION 277

FORMATION OF A METHODOLOGY BASED ON HYPOTHESIS 279

TRAINING OF SUGGESTION SKILLS AT A DISTANCE 282

The phenomena of telepathy cannot be questioned. Not only has a huge amount of relevant factual material accumulated, but almost every family member who has lived will not refuse to report personally experienced telepathic phenomena. An attempt to explain them from a scientific point of view is honorable.

K. E. Tsiolkovsky

Introduction

I was prompted to write this work by the results of more than twenty–five years of research in the field of suggestion and, in particular, the main question of philosophy, in relation to suggestion – what is primary in the phenomenon of suggestion – the reaction of the suggestible or the reaction of the suggestive?

The materials of this book in terms of describing the nature of the phenomenon of suggestion are mostly borrowed from the book by V.M. Bekhterev "Suggestion and its role in public life", with the author's comments related to the phenomenon of suggestion in reality without the use of any suggestion techniques in a state of hypnosis.

The materials of this book regarding the description and research of the phenomenon of suggestion at a distance are mostly borrowed from L.L. Vasiliev's book "Suggestion at a distance".

The materials of the practical part of this book are the quintessence of the results of the author's own research with comments and explanations.

All interested readers can continue practical training in the skills of suggestion in reality at seminars conducted by the author. You can sign up for such seminars, as well as ask questions or make suggestions by e-mail 2203827@mail.ru

THE CLASSIC DEFINITION OF SUGGESTION

It is obvious that the essence of suggestion lies not in one or another of its external features, but in the special attitude of the suggested to the "I" of the subject during the perception of suggestion and its implementation.

Generally speaking, suggestion is one of the ways in which some persons influence others, which is performed intentionally or unintentionally by the influencing person and which can occur either unnoticed by the person being suggested, or even with his knowledge and consent.

To clarify the essence of suggestion, we must keep in mind that our perception can be active and passive. In the first case, the "I" of the subject necessarily participates, which directs attention, in accordance with the course of our thinking and the surrounding conditions, to certain external impressions. The latter, entering the psychic sphere with the participation of volitional attention and assimilated through reflection and reflection, become the property of personal consciousness or our "I".

This kind of perception, leading to the enrichment of our personal consciousness, underlies our views and beliefs, since the further result of active perception is the work of our thoughts, leading to the development of more or less solid beliefs. The latter, entering into the content of our personal consciousness, can temporarily hide in the so-called subconscious sphere or in the sphere of general consciousness, but in such a way that every minute, at the will of the "I", they can be revived again by reproducing the experienced ideas.

But in addition to active perception, we perceive much of the surrounding world passively, without any participation of our "I", when our attention is occupied with something, for example, when focusing on a thought, or when our attention, due to one reason or another, is weakened, as is observed, for example, in a state of distraction.

In both cases, the object of perception does not enter the sphere of personal consciousness, but penetrates into those areas of our soul that we can call general consciousness. This latter is to a certain extent independent of personal consciousness, so that everything that enters the sphere of general consciousness cannot be arbitrarily introduced into the sphere of personal consciousness by us. Nevertheless, under certain conditions, the products of general consciousness can and do enter the sphere of personal consciousness, and the source of their initial origin is not always even recognized by personal consciousness.

A number of heterogeneous impressions entering the psychic sphere during passive perception without any participation of attention and penetrating directly into the sphere of general consciousness, in addition to our "I", form those elusive for ourselves effects of the surrounding world that affect our well-being, often giving it one or another sensual tone, and which are the basis unclear motives and motives, which we often experience in both cases.

The sphere of general consciousness generally plays a special role in the mental sphere of each person. Sometimes an impression, perceived passively, then enters, thanks to an accidental concatenation of ideas, into the sphere of personal consciousness in the form of a mental image, the novelty of which amazes us. In some cases, this image, taking plastic forms, arises in the form of a special inner voice resembling an obsession, or even in the form of a dream or a real hallucination, the origin of which usually lies in the sphere of products of the general consciousness. When personal consciousness weakens, as we observe in dreams or in deep hypnosis, then the work of general consciousness is put on the stage of consciousness, completely disregarding either the views or the conditions of activity of personal consciousness, as a result of which in dreams, as in deep hypnosis, everything seems possible that we cannot even and imagine it in the sphere of personal consciousness.

Thus, in order to clarify the method of suggestion, it is necessary to keep in mind the division of our mental sphere into personal and general consciousness. Personal consciousness, or the so-called "I", through the agency of will and attention, reveals a significant influence on our perception of external impressions; it also regulates the flow of our ideas and determines the performance of our arbitrary actions. Everything that enters the sphere of mental activity through the medium of personal consciousness is usually subjected to more or less criticism and processing by us, leading to the development of our views and beliefs.

This path of environmental influence on our mental sphere can be called the path of "logical persuasion", since the end result of the mentioned processing is always a conviction in us: "we are convinced of the truth, we are convinced of the benefits, we are convinced of the inevitability of one or the other," is what we can internally say to ourselves after the aforementioned processing of external impressions, perceived through our personal consciousness, has taken place in us. But regardless of that, as we have already said, heterogeneous impressions can enter our mental sphere in the absence of any attention to them, in other words, in a state of distraction, when volitional attention is absorbed by some kind of work. In this case, external impressions enter the psychic sphere in addition to our personal consciousness and, therefore, in addition to our "I". They penetrate into our psychic sphere no longer from the front door, but, so to speak, from the back porch leading directly to the inner chambers of our soul. This is what we call suggestion.

Thus, suggestion is the direct inoculation of certain mental states from one person to another. In other words, suggestion is nothing more than the intrusion into consciousness or the instilling of an extraneous idea into it without direct direct participation in this act of the "I" of the subject, as a result of which the latter in most cases is either completely or almost powerless to reject it and expel it from the sphere of consciousness, even if it is aware of its absurdity. Penetrating into consciousness without the active participation of the "I" of the subject, suggestion remains outside the sphere of personal consciousness, due to which all its further consequences occur without the control of the "I" and without a corresponding delay. Due to this, suggestion leads to the appearance of one or another obsession, to the realization of positive and negative hallucinations, or causes the development of psychologically conditioned convulsions, contracture, paralysis, etc.