The different States of Consciousness…

Psychotherapy Paris, Psychology of Consciousness, Awakening and Evolution of Consciousness, states of consciousness.
Pascal Acklin Mehri Psychologist Paris, the different states of consciousness

Most of the time we talk about consciousness by referring to the classical state of consciousness, the one in which we think we are most of our existence. In short, this state is the one that constitutes the consciousness of ourselves and of our daily reality. This state of consciousness of everyday life includes the mind of the “I think therefore I am” and also all the identifications by which humans define themselves and represent the reality around them. This state of consciousness is by default considered principal, and all other states that the human mind is capable of listing are defined in relation to it. So usually we speak of altered, modified or alternative states of consciousness in the best case. So let’s go, let’s try to re-identify a number of these so-called alternative states to the “classic” consciousness…

Thus, for example, in-consciousness is defined as opposed to the state of consciousness. Unconsciousness (which is supposed not to contain consciousness) contains sleep, k-o and coma. For a long time, unconsciousness was not of interest, it was not supposed to happen there whatsoever important. Yet, through sleep, we would spend on average one-third of our life in a state of unconsciousness. And already our intuition awakens to the strangeness of the need for such a long time of unconsciousness in the life of a human. And when sleeping in fact, there is at least one notable phenomenon that we can be aware of, this is the dream. We can add to this that an increasing number of people relate the possibility of becoming conscious during the very course of their dream, which leads these people to be able to act and react “live” in their dream, we call it the lucid dreaming. Then there are many experiences of so-called “paranormal” states of consciousness that are also described during coma, during which supposedly nothing should happen since one is unconscious. The most amazing experiences take place in extreme states of “without” consciousness” since they happen in some cases of clinical death, the NDEs (“near-death experience” or in French “imminent death experience“). Many cases have been identified, where the person in full “unconsciousness” discovers the ability to think and perceive the outside environment, to get out of his body and to visit places close or very far, and even to communicate by non-verbal means with relatives or caregivers. This is absolutely not a delirium out of the feverish brain of a few people sounded by disease or drugs. Today, many cases are seriously documented from the experience of patients, doctors, nurses etc., all over the world.

Unconsciousness is therefore not a simple block of non-consciousness but is quite accessible to forms of consciousness that reveal us something else, another experience than the one related only to the continuity of a more classical perception of reality. And since one opens the field of “parallel” forms of consciousness, it seems to me that what is called the paranormal (again by definition to what is supposed to be normal and principal), includes many forms of facet perception of reality which are just non-conscious for most people. And whether we believe it or not how many of us have at least one anecdote of how their mind was blown away by one of those “inexplicable” phenomena whose list is endless?! Mediumity, premonitory truths, animal communication etc., here, from my perspective, the paranormal term is also to be used alongside all other conscious experiences. This point of view is opening our mind on a rather less consensual reality.

And if we continue the list, it turns out that the psychic states parallel to the classical state of consciousness never cease to show their omnipresence throughout the history of humanity and of everyone. Trance, for example, is one of the characteristics of its parallel states. The trance is noticeable from the outside as a kind of state of presence/absence, people are both there and not there, less aware of certain things of general social and material reality, but also often more present (more conscious, therefore) to other realities usually less noticeable (and therefore less conscious) for others. You should know that, in fact, we are often and daily in a state of trance without even noticing it, this is what makes us able to carry out complex actions such as walking or driving from one place to another without even noticing how we did it, without even remembering that we did it. If we don’t pay attention, these states of trance are easily obliviated, which means that they are not spotted by the classical consciousness. And so, without even noticing it we actually spend a lot of time in a trance. Depending on how it is experienced, the trance has historically led to the development of a very large number of field of knowledge that lead to infinite openings on the nature of reality. This reality, which is increasingly clearly broader than the mere reference to the normal consciousness of classical reality. Thus we could talk about the hypnotic trance, the sleepwalking trance, the psychic trance, the shamanic trance (the history of shamans being linked all over the world to the development of all human groups), and finally the ecstatic trance of mystics of all eras and cultures… 

Note that since a while ago we speak more clearly of consciousness as a state of presence, and in this sense, we can awaken to states of consciousness, and therefore of presence, very varied, by experimentation and increased the attention that one leads to these states. Whether it is dreams, trance or just your breathing, just paying attention, in fact, changes your state of consciousness, and therefore your state of presence. This is the whole idea of mindfulness movements. The term mindfulness implies in fact that the classical state of consciousness, of everyday life, is only a partial state of consciousness often finally very unaware. This is what we automatically see as soon as we take the time to pay more attention to what is happening in ourselves in each of our actions. From there we naturally come to meditation, which is a millennial art involving states of consciousness over internal states that can lead, at certain levels of practice, to experiences of transcendence. Finally, if we speak of transcendence and spirituality what about the particular states of consciousness in which we can enter through the use of so-called psychedelic drugs (LSD, mescaline, psilocybin, hayawaska etc.) or also certain techniques (without any drugs) like holotropic breathing, which again opens up a radically different perception of reality.

So there is a world of levels of consciousness that is much more abundant and important than what the classical consciousness is willing to believe. And there we do not even talk about the Freudian unconscious that accompanies us all the time asleep or not. The unconscious as such is particularly interesting because it already poses that the classical consciousness (that of the mind) is only the visible part of an iceberg whose non-conscious part is otherwise wider and is molding our existence much more powerfully than the conscious reasons we give ourselves to justify that it is indeed we who “consciously” decide our actions. And again, one can increase one’s awareness of one’s non-conscious states by simply paying more attention to it (for example, therapeutic work..). 

Thus the classical consciousness, even if it starts from a very limited representation of reality, still has the peculiarity of being able to extend its field of perception as it pays attention to itself. And in my own path of exploration (work on the unconscious, dream, trance, hypnosis, meditation, shamanism, spirituality and the “paranormal” …) it is clear that the further I go, the more I am aware of the infinity of what is not still reachable. It then makes objectively sense that what we usually sum up in the term consciousness is in fact only the small end of the eyeglass. It follows, of course, that instead of a simplistic conception that thinks that the rest is anecdotal, abnormal, altered, or even exists only in the minds of fools and wackos, it would be more logical to stop making of this classical mind the center of reference, and rather to understand all this infinity of states of consciousness as different states, of complementary nature, part of a more global whole. A kind of global universal consciousness that encompasses all forms of consciousness, unconsciousness and non-consciousness.

Is it said of the dog or bat that they have an altered view of reality because they perceive and integrate ultrasound? should we consider that infrared or ultraviolet are a minor part of reality because we are not equipped to see them directly just like the range of radio, TV and telephone waves that would remain invisible without specific equipment? It seems less presumptuous and more humble to consider that it is the visible and conscious part of the human being that is in the minority in view of all that he is not able to perceive from reality and which is infinitely larger than what everyone usually sums up his daily life. And even if we were left only on a purely scientific point of view, every day brings its share of modesty and humility. Far from the young years of the industrial era where we still pretentiously believed that humanity could become master and possessor of nature, we know better and better, the more we discover, that we know little about the infinity of all that we do not know.

There are therefore multiple dimensions of consciousness where none has supremacy over others (maybe some can be more useful or more accessible depending of which species, timeline and geographical place you belong) and which are part of an infinite whole that could be called Consciousness with a great C, and which encompasses them all. And so, in my opinion, there are no altered, or abnormal states, but a multitude of states that coexist in perfect harmony and perfect continuity in human beings. And it is possible to move from one state to another by agreeing to pay attention to it and allow yourself an unjudgmental exploration of these alternative bits of perception that are then as much possibility of exploring parts of reality unknown to us. In therapy, using exploration through dreams, hypnosis or other, is a way of appealing to all its dimensions of ourselves in the service of the possible evolution of each beyond the apparent blockages of the human being. However, these blockages are often linked precisely to a fixed state of limited representations of the conscious mind. Through this text, I hope to have contributed to the evolution of an often limited vision of consciousness, whose often totalitarian beliefs about the nature of our reality and of ourselves make our daily prison…


What’s the point to disappoint?

Psychotherapy Paris Image of Self, about disappointment, how to disappoint and be disappointed...
Pascal Acklin Mehri Psychologist Paris, Self-Confidence – The way we are looking at the others or ourself

Disappointment, whether to avoid or defy it, weighs heavily in the orientation of human behaviour. It is directly related to the way we judge ourself or others or that we believe the others are judging us. Learning the power of disappointment begins at an early age, at the same time as we discover what pleases and displeases our parents, school, or society. It is a learning that shapes us throughout our lives at the same time as it cultivates our contradictions, our deepest guilt. Everyone constantly navigates between the desire to be in the norm and the desire to differentiate themselves, the desire to do well as is expected, and the desire simply to do as one feels. In other words, we are always balancing between the desire to be well seen, beloved, loved by our parents, teachers, bosses and others in general, and the desire to be oneself, even if it displeases.

But whether I am disappointing others, or am disappointed by them, or by myself, disappointment is always accompanied by unpleasant feelings. So we soon wanted either to deviate from any event that might cause us to feel this unpleasant experience or on the other hand we may try to do our best to crush or fight against the negative sensations that could invade us whereas we simply seek to try to be ourself, despite the prevailing disagreement. This can lead to two extreme behaviours, adapt as best as possible to the norm even if it means crushing certain basic needs that one will not dare to live or only in secret, or force provocation by claiming by one’s behaviours that one has nothing to give a shit about what others think, even if it means being in a perpetual struggle to be yourself. Between these two cases lies the common mortals, always looking for the right balance with, as the main cursor, the feeling of guilt that puts in those unpleasant sensations in our body.  To be or not to be, to be loved or not to be loved, to disappoint or not disappoint, that is the main question!

Those who manage kindly to realize themselves as they are, and not as one would want them to be, are precisely those who best manage to accept and explore the inescapable disappointments of life without the need to hide or the need to hyper affirm themselves in order to exist. In fact, they also have inevitably accepted and learn to go throw their different levels of guilt and therefore all their internal contradictions. So my point here is mostly to talk about the need to accept and travel not against, but with and trough the disappointment, your own disappointment or that of others, when we do, when we want to do, or have done, something that seems right to us in relation to true profound information that comes from inside of us. This inner information is also what we call the guts or even intuition, the little voice whose listening makes us move ever more towards our true self.

Disappointment and self-realization

Because to disappoint, is also helping to grow up a little more each time… Indeed, if the disappointment stems from the discrepancy between what our little inner voice says and the way it will be judged in the context of the perception of others, it is essential to accept this disappointment and cross it to leave room little by little, and more and more often, to self-acceptance. This is maybe more necessary when this judging gaze is so integrated into us that it has become ours, and our little inner voice then faces directly our own self-judgment about ourselves. In a way, the small voice of intuition, our gut’s voice, meets the big and often invasive, voice of the mind. This can then trigger a real civil war between the Me and the Self. The Me summarizes, for our example, the result of what we call our identity has it has been built having integrated a certain framework of cultural, social, religious representations (etc.) that defines morally what is good or bad, what is right or wrong. This is the main frame which makes us judge our own values or the values of others. In another hand, the Self would be an intuitional, bodily intricate information, manifested in the body and anchored in something much larger and much closer to a more intuitive rightness (right because coming from the truth inside of us and therefore not mentally constructed by values..). And so the Self often disagrees with the frames of thought already there and that surround us and shape us from birth.

So what is right in oneself is not necessarily in accordance with what is considered normal, acceptable, or valuable by the Me. And when the Me enters into a struggle with the Self there is then a contradiction between my induced and instilled values (to which I can consciously feel that I adhere or not…) and this profound intuition that defies pre-established values. This means that even if I do something profoundly right in self, I can disappoint others, and/or disappoint myself. In short, whether the Me I confront is that of the group (of others), or of myself, it is never anything but the Me that is disappointed. Of course the more one identifies and adheres without hindsight with this Me, (the Me who thinks what I think I am or what I think I should be), and the more vivid the contradiction is going to be and the experience of disappointment will be difficult when the intuition of a much more fundamental truth of the Self comes to show the tip of his nose.

This conception of disappointment leads to an overall reassessment of the phenomenon. It is a question of no longer considering disappointment as the logical consequence of the fact that I have not been up to the task or that the other has not been up to the task, (therefore suddenly I have to pay, I am to be punished and that is normal because I was bad). On the contrary, it is a signal in the body, which draws our attention to a latent conflict between the Me and the Self. That is to say on the one hand between what I believe, what I think should be, what people want me to be, and on the other hand what is imposing itself to me (often against my will, against my thinking) as the fair and intuitive truth of what I feel more deeply (about myself, about my relationship with the other, on my real connection to this job, etc…) even though I wasn’t ready to face this truth. The violence of disappointment is greater as the Me seeks to maintain control over what I believe or I am used to believe, on how things should be, how they should happen, how the couple should function, what love is, how it is normal for me to behave or how it would be normal for the other to behave. If I encounter disappointment in a regular manner without being able to extract myself from it, then it is time to consider repetition as an attempt of your unconscious to open your eyes to question the frame of thought that makes you suffer and also is it time for you to open up a little more to this deeper intuition that awaits you to pay more attention to it.

To get out of the disappointment then means agreeing first to go back in it and explore it for what it is, an opportunity for profound questioning. And here, my proposal is always the same, the exploration must be done in a sensory way and not in a mental way. Or rather, in the process I propose, the mind must lose its status as a boss who decides and controls, for that of a simple tool in the service of information distilled by the body at the time of disappointment. The words of the mind should no longer be used to interpret but only to describe the sensory state that one goes through. Even if at first it may seem difficult for some, describing what one feels and not what one thinks, forces us to pay attention to the Self and no longer to the endless loops of mental neurotic procrastinations that attach only to the Me. However, the more time one spends paying attention to the information of the Self in the body, the more one brings the attentional gentleness that is the only remedy for the emotional violence that one is going through. And the more we take this time of description of what is going on in the body, the more the description refines and becomes evolutionary. Then we may find that we can rediscover internal levels of benevolence and then self-healing properties simply because we have again developed an unconditional form of self-loving listening, even when initially it does mean to listen a high level of violence, conflict and internal disorganization.

NB: Warning, I am not saying here that we must disappoint in order to disappoint at all costs, I say that disappointing and being disappointed are inevitable phenomena and that they are a constituent part of human construction. Exploring disappointment by accepting to feel and live it, potentially allows humans to grow and evolve into a better version of themselves. This, by allowing the reworking of all our expectations, representations and thought-forms that try to format the real not as it is, but as we believe it should be. To re-phrase it in another way (for this is the main message of this text), disappointment operates whenever the true nature of reality, of the other or of our deep self, clearly shows that they are not assimilated to our expectations and to all our conscious or unconscious mental representations that we believe it should logically obey. Therefore, if accompanied and accepted, disappointment can open us to a world of possibility much larger and enriching than the limited and limiting mental representation of ourselves, of others, and of reality, in which we did not know yet we were imprisoned…


What about Psychic Paralysis?

Psychologist Psychotherapist Paris, Pascal Acklin Mehri. Get out of psychic paralysis, get out of confusion.

Psychic paralysis has a profound impact on psychic functioning. There is like a blank, a suspension, an absence, in the functioning of the person who can not talk about it or think what happens to him until he realizes that it has happened to him. And the fact that we can’t really talk about it or really think about it, is for the human mind a way to make it kind of disappear. Thus, the event which has caused the psychic paralysis returns periodically to the limbo of unconscious suppression because we simply do not know what to do with it. If the person begins to become aware of the phenomenon and takes the time to self connect what he feels at that moment, then he may feel, (after having overcome the apparent absence of sensation), that his body is frozen, paralysed, sometimes numb, or like if he were made of cotton. And other times as if the whole person was out of his body. This, in all cases, results of what is happening in your body when you are facing an inability to respond in front of a drastic situation or type of situation.

Psychic paralysis, more often than not, occurs when we are dealing with a traumatic situation. Then, following this trauma, the phenomena can be re-lived even when faced with a situation apparently innocuous, but which reactivates the unconscious memory of a trauma of the past. A situation is traumatic when the person’s body is not able to integrate, to metabolize in his body and his psyche, the sudden influx of sensory and psychic information that bursts in a way totally unusual at the time of the event. It is easy to understand the possibility of a trauma in case of assaults, sexual abuse, rape, violent attacks, events of wars,  accidents etc. But in fact, there is another category of events, some times much less obvious, on a daily basis of exposure, as can be for a child, for example, the exposure to the unspoken, silent secrets charged with prohibitions or taboos, which can be as strongly omnipresent than they are strongly muted in a family or into a social group. It is clear that, depending on how the parental or family history is organized around them, some secrets or taboos have a powerful potential of a paradoxical injunction.

It should be pointed out that a paradoxical injunction operates when one faces an entanglement of verbal, sensory and representational information that places the person in front of contradictory choices that then become impossible to make. Typically, in the case of aggressions, the archaic animal brain that governs our impulses pushes us to behaviours that oscillate between two extremes, fleeing or attacking. The flow of stress experienced then by the human body serves to make this flight or attack possible. Submitting can also be a possible and viable behaviour when it helps to stop the aggression and thus relieve stress. But what happens when none of these options seems possible or simply viable? A child beaten by his parents or subjected to powerful taboos or unspoken secrets can neither flee nor attack because of his situation of weakness and emotional and material dependence. This is a type of paradoxical injunction. One way or another if I struggle I lose, if I flee I lose, and submitting will not be enough. Whatever he does, the child’s experience is that there are no possible viable outcomes. Rape or situation of hostage-taking can lead to the same kind of paradoxical experience when no matter what I do, my mind sees no viable outcomes. I then suffer a state of deep internal stress that can lead to no possible liberating choice and no release of this internal energy build-up. Whatever the threat, apparent, real or even sometimes subjective, the mind reacts as if there are no more options while the body instinctively continues, in a continuous flow of stress, to prepare for an impossible solution. Such internal contradiction is unbearable violence for the human body…

Psychic paralysis, for these extreme cases, is then the ultimate choice of the unconscious, the last way out. I can’t run away, I can’t attack, but I can kind of disappear by disconnecting from all or part of my feelings related to this traumatic situation. I have no choice but to stay in a kind of in-between, a kind of standby position, an on-site frost called psychic paralysis. The energy of stress is also frozen, contained and repressed deep into the unconscious memory of the body, along with the sensations and memories to which they are attached. The person becomes foreign, absent, amorphous. There are even certain situations of assault or rape where one can believe by watching the scene from the outside that the person is willing, because he or she seems to let himself be done, not defending himself, not fighting back, when in fact he or she is in a state of astonishment, completely stunned, unable to react.

The unconscious, being somewhat timeless, the psychic paralysis allows you to go through the traumatic event by taking you psychically away, like out of time so to speak, while waiting for the conditions to evolve sufficiently so that you’ll be able finally to make a choice again. Psychic paralysis is a kind of global “standby” of the psyche and the organism, which freezes the traumatic moment and pushes it back into the unconscious until a new psychic maturity may later allow the person to resume it, to become more aware of it, with a new opportunity to try to get out of it at last. The problem is that this “later” may be more or less distant and in the meantime, long after the trauma itself, the person can continue to live, grow and organize his life, without knowing it, around what is now repressed and deeply frozen in him. Sometimes the phenomenon is partial, I remember the events, I can even name them but they are no longer connected to either energy nor emotions.

In the case of the family secrets, it is the same process except that the paradoxical injunction intervenes when the feeling of the existence of a family trauma encounter the obligation to not talk about it, to forget it and to pretend that it does not exist. This peculiar paradoxical injunction can possibly lead to a form of psychic paralysis. For what is frozen can be buried which will allow the child to survive despite the paradoxical injunction and its underlying trauma.

How do I get out of psychic paralysis?

To get out of this “madness” we must first become aware of it, then we must accept, with the right accompaniment, to re-enter it. To return into it voluntarily must be done step by step on a sensory way by verbally describing what one is going through in order to gradually re-order it. This is delicate and rarely done because, in essence, it involves feeling the condition and consequences of a traumatic state that has not been digested the first time. But, by gradual going back and forth in this state of psychic paralysis, the verbalization of sensations in the body allows precisely a new movement of the psyche and then a renewed capacity of thinking the past traumatic events. As the stress of the body has also been frozen and blocked inside, the progressing release of emotions also allows the release of frozen energies. If so, any repressed memories may also come to the surface.

The exit from psychic paralysis most often leads to the entry into another phenomenon more or less intense: confusion. This confusion is quite normal since, to come out of this “frozen” situation, is moving a part of your identity that invisibly (unconsciously) was organized around the psychic paralysis. Sometimes it is a profound overhaul of some of the foundations on which we thought we were built, hence the necessary passage of confusion. And just like psychic paralysis, it will also be necessary by the same way, to cross and to verbalize all the sensations related to the confusion, to be able to travel through it. At the same time as we go through the confusion, and if trauma and psychic paralysis were related to family history, then the memories and questions connected that have been repressed and unanswered can be traced. The new questions are accompanied by a liberation of the feelings and emotional energies associated. At the end of the confusion, certain passages-to-act, such as confronting one’s family or its aggressors, seem to impose themselves as the logical continuity of the exit from psychic paralysis, and thus as the possibility finally renewed to be able to react again. But contrary to what our mind may believe, it is not so much the answers to the questions, rather the fact of finally being able to ask them and thus allow ourselves to feel all the associated emotions (which are released at the same time with or without the answers), which are a sign of an ongoing liberation process and thus an exit from stupor. The answers to questions if they happen are just the icing on the cake…


Who needs a Burn-Out?

Psychotherapy practice. 7 rue Pierre Haret, Paris 9. Burn-Out Psychotherapy, How to break through a Major Existential Deadlock...
Psychotherapy practice. At the crossroads of Paris 8, Paris 9, Paris 17 and Paris 18.

Whatever its form, associated or not with depression, burn-out is always a sign of a major break in the continuity of your existence. Burn-out literally means, when it happens to you, that you have “burned” all your vital energy reserves. Personally, I think it is actually a real security system of the body, kind of the penultimate attempt, before the final death, to bring you back to reason. Whether the death in question is existential (a Zombie life that no longer has the time or energy for what really matters, even if in the same time you accumulate wealth and professional successes…) or real (death of the body vehicle), “bringing back to reason” means “to force you to be aware of the catastrophic nature of your existential situation (even in case of financial comfort) and force you to refocus on needs more essential to the being that you are”. It doesn’t mean that you have to throw away whatever you are proud to have achieved, but some of your priorities are desperately in need for change…

Thus, the burn-out is a call from your whole body that informs you in a single block, by cutting you the “juice”, that he no longer intends to let you run to your loss in this hellish race in which your dictatorial mind has already led you for a far too long time. This Energy of Life is precious and it is time to repatriate it, by forcing you to a forced pause, to reorganize all of it towards more profoundly significant directions of life. More significant than what you were desperately plating all this energy in, until then. Here, no matter how violent it is, you should know that this event is a symptom of an obligatory transition from a way of life that will have to stop and change to make way for a more embodied life. That is to say to a way of being more in tune with the principles and deep necessities of your true Being, which you have obviously neglected in you for far too long.

The violence of the “slap” you have just taken is usually equal to the blindness in which you lived. This is not to say that everything in your life should be questioned, do not throw the baby with the bathwater, the change can and often must be as gradual as the “shock” was radical. A sudden stop often requires a long step back to digest what is happening. If the pause message could not be heard other than by an injunction and a violent judgment of the body, largely independent of your will, it implies that you will first have to “open your eyes” and reassess this abrupt conclusion as something other than a curse that falls on you. This awareness in itself is already, for many, a difficult step to pass, in addition to the possible medical consequences that will also have to be crossed. Here, suffering, denial, frustration, anger, apathy, and victimization, may well be your bedmates at first. And it’s only when you’ve started to let go a little bit about this “great misfortune”, that you can finally take the next step, namely “how I do now to deal with the uncertainty of this part of the unknown that now makes my side. Namely, the rest of my new existence…”

It is also important to hear that this burn-out wall, sometimes taken at full speed, is not at all a punishment related to an I do not know what fault you think you would have committed. In the same order of idea, not having listened to the weaker messages that your body had already inevitably sent you before this last big clash is not related to a fault or deficit on your part. If you could not hear earlier and take into account the different “warnings” before the crash, it is because of others unconscious and not necessarily rational imperatives were then still too powerful in you, for you to integrate more serenely the Infos. Never mind, now that you are “locked-in” unable to return to your usual excessive occupations, the work of listening and awareness will finally be possible. Better late than never and there it is of no point in martyring you for not having done it more calmly earlier. If this did not happen, it is because it was simply not psychically possible before. But it is now…

(to follow…)


What is Hypnosis?

Work in gentle Hypnosis. Psychotherapy practice. 7 rue Pierre Haret, Paris 9.
Psychotherapy practice. At the crossroads of Paris 8, Paris 9, Paris 17 and Paris 18

Get familiar with a natural phenomenon, The Transe and its application in psychotherapy. Let’s talk Hypnosis!

The hypnotic trance is a natural function of the body and mind that accompanies us throughout our lives. It is part of what is called modified forms of consciousness, just like the state of sleep for example. It should be noted that we spend a third of our lives sleeping, thus in a modified state of consciousness. Without realizing it we also spend a lot of day time in a trance, as when we drive or walk intuitively to a habitual and known place, and we arrive at our destination without even realizing it. This is called a modified consciousness state by comparison to the classical awaking consciousness state, which is supposed to be the general reference state. Yet it turns out that if we add up these states of daily trance, sleep and the notion of the Freudian unconscious, it is rather the classical state of consciousness that is a minority in the governance of our lives.

Among these various states of modified consciousness in which one could also rank the Medium Trans and the Shamanic Trans, there is, therefore, a specific field with its own definitions, the Hypnotic trance. As it goes completely unnoticed in our daily lives, it suddenly takes on a very different relief when the phenomenon is used in a therapeutic relationship, and even more impressive in circus show when it occurs in a dimension of entertainment and thus voluntarily rendered “spectacular”. Put in these different settings the phenomenon becomes visible, but often also surprising and incomprehensible to many for lack of habit and conscious practice.

One main point to understand is that the psychotherapist or the show hypnotist, in very different genres, have absolutely no power to create hypnosis. They only use, in consciousness, a phenomenon that with a little practice is accessible to all. Although using it especially in psychotherapy (but also in a good show) will require experience and practice of longer expertise.

The phenomenon fascinates and, by ignorance, can be frightening. Navigation in murky waters for some, revolution of the mind for others, therapy or manipulation, it is time to take a fresh look at this practice, to make the balance between fantasy and reality!

1) Video in English to introduce this strange territory of hypnosis. (English)

2) Then, for my French-speaking friends this time, always to help you clear this strange world of hypnotic trance… Understanding Hypnosis. (french)

3) HYPNOSE, which uses a modified form of consciousness, is now disgraceful in increasingly varied uses of the medical world.  Hypnosis in the medical setting. (french)

4) HYPNOSE – MUSIC in the operating room (french)

It’s possible and it works! 

Fear, what's the point?

Tame his fear. Psychotherapy practice. 7 rue Pierre Haret, Paris 9.
Psychotherapy practice. At the crossroads of Paris 8, Paris 9, Paris 17 and Paris 18.

Video Mr Ramesh talks to us!

What if we tame this natural phenomenon that is Fear?

Like all human emotions, fear accompanies us throughout our lives. Violent and explosive in its extremes, it can be panic or paralyzing, even phobic. And yet it was above all a little-known ally, pushed into extreme limits for lack of listening and attention.

Just as pain at the tip of a finger informs you of a cut that should be paid attention to in order to give it proper care, fear also informs us in its own way and attracts our attention in an unpleasant but also particularly effective way. No one likes pain, but what would we be without it and without the warnings it provides? It's exactly the same for fear.

When it comes to warning us of a real danger endangering the integrity of our person, such as crossing a highway on foot, or confronting a wild animal, the vital information that fear brings us is obvious. But when it comes to a psychological situation linked to human-to-human relationships, it is no longer necessarily a real objective danger. In fact, in many cases, where the danger is no longer "objective", these are fears that signal us gateways to potential experiences that can, most of the time, lead to possible existential changes. The greater the fear, the more it is an existential evolution of substance, and therefore a necessary passage to important stages of our lives.

Listening and attention are essential here to finally regain the time to tame our fears and no longer control or make them walk in step, lest they take control of ourselves in return …

It's a little video, it's funny, it's just and it's about Fear!

Mr Ramesh


Other ways to perceive Depression!

Depression therapy. Psychotherapy practice. 7 rue Pierre Haret, Paris 9.
Psychotherapy practice. At the crossroads of Paris 8, Paris 9, Paris 17 and Paris 18.

There are other ways to understand and interpret Depression. I myself have written on this subject here on several chapters (Chap. I, Chap. II, and Chap. III). This theme deserves access to as many people as possible in order to give it back new and better perspectives than the classical medical monolithic representation. The following videos are in English, in some cases, it is possible to add subtitles. I’m sorry for my french readers, but in some aspect, the Anglo-Saxons are still one subway ahead of us…



1) An additional new way of seeing Depression…
Depression is a disease of civilization: Stephen Ilardi at TEDxEmory!

2) Interesting alternative ways of seeing Depression. Not everything is coming from the brain, but what is going on in the brain is certainly the reflection of what is going on in your life, in your family and in society… I’ll add that Depression is the reflection of what is going on in your mere existence.

Rethinking How We Understand and Treat Depression: Charles Reason at TEDxTucsonSalon!

3) Poignant testimony of a true experience of Depression…

We Need to Talk About Depression: Darryl Neher at TEDxBloomington!

4) A nice other TED about Depression and its link with the existential absence of meaning in Life, as modern society appeared to develop more and more meaningless ways of being in this world. I particularly like his conclusion, which gives new light on the old preconceptions about depression.

TEDxMaribor – Neel Burton – The Anatomy of Melancholy: Can depression be good for you?

5) Suicide, let’s talk about it! Often the last stage of “depression” as the ultimate manifestation of a deep existential impasse. Testimony!

Why we choose suicide Mark Henick (c) TEDxToronto!