by Self-Suggestion as an aid to willpower
Preface
This paragraph discusses self-suggestion and its connection to interacting with the subconscious mind. The terms “subconscious” and “unconscious” are often used interchangeably, although “unconscious” is more commonly found in psychoanalytic contexts. For instance, Freud noted that the content suppressed at the conscious level resides in what he called the unconscious (Unbewusste), but he also used the term subconscious (Unterbewusste). In theory, the unconscious is understood as a deeper mental process that lacks neuroanatomical counterparts. In contrast, the subconscious manages functions that occur without conscious awareness, such as breathing, motor coordination, and automatic dexterity, which are primarily regulated by the cerebellum. While we will continue to use the term “subconscious” in this context, some aspects of the discussion may refer to the alternative term.
In the Second Step, Bardon dedicates a paragraph to the meanings and techniques of self-suggestion, which serve as aids to the following exercises. Thus, it is not a standalone practice but a tool that enhances willpower to overcome one’s inherent criticalities.
Self-suggestion techniques are not solely associated with magical thinking. They were introduced and developed as a form of psychological therapy by Émile Coué, a French psychologist and pharmacologist, in the early 20th century. Coué discovered that drug therapy, when reinforced by a positive mental attitude, enhanced the effectiveness of medications. His approach involved repeating a phrase such as “Every day, I am getting better and better” twice daily—once in the morning and once in the evening. This practice helped transform negative thoughts about illness into positive suggestions for healing through self-suggestion.
Coué’s method involved focusing the mind on a single, exclusive idea, aided by the power of imagination. This concentration would saturate the patient’s thoughts and help suppress negative subconscious influences, thereby positively affecting their intellect. Coué believed that, through this approach, the body could overcome certain illnesses as long as imaginative thinking prevailed over negative thoughts. Later on, Coué’s method was adapted into autogenic training techniques.
Bardon closely adheres to the guidelines established by Coué, making the necessary adjustments to apply autosuggestion within the context of hermetic practice. He explains that self-suggestion bridges the gap between our conscious thoughts, which we express in our waking activities, and the subconscious layers of the psyche, which can influence us by bypassing the barriers of our voluntary control. But what do we mean by conscious and subconscious?
Conscious activity refers to the awareness of objects we perceive, which is reflected internally through our sense organs. This awareness has a physical counterpart in the brain; however, the brain itself is not consciousness. Instead, it serves as a representation of consciousness at the bodily level. Consciousness facilitates coordination and homeostasis with the external environment. This process enables individuals to recognise themselves as distinct beings, allowing them to differentiate themselves from what is outside of themselves by applying spatial and temporal categories.
As the term implies, the subconscious exists below the threshold of conscious awareness. Bardon accurately describes it as an opponent, not as a negative aspect of the soul, but because it embodies what we are not and do not recognise in ourselves. We often project onto it the traits we see competing with our chosen identity.
We can think of the subconscious as a reservoir of unexpressed potentials, a chaotic entity brimming with energy that could overwhelm our established personality if left unchecked. As a malleable force, the subconscious can take on many forms, including our fears and weaknesses, depending on how we shape it.
In a more positive light, it can be seen as the “place of possibilities,” a concept resonant with Christian theology. However, we may need to “deceive” it to harness its potential.
According to Bardon, a significant obstacle in using autosuggestion arises when we apply habitual thought patterns to the subconscious. For an idea to manifest, it must become a reality within the confines of space and time. When we express a decision not to give in to a specific vice, we often use linguistic patterns such as “From tomorrow, I will stop smoking,” “I will not eat sweets,” or “I would like to stop drinking.” We create a separation between our current behaviour and the desired resolution by phrasing our intentions in the future tense or using conditional statements. This separation can prolong the process of overcoming the vice.
Moreover, by doing this, we inadvertently give the subconscious time to undermine our intentions, particularly if our willpower is weak. The subconscious operates outside the normal boundaries of space and time; allowing it to act causally may deceive us and hinder our progress.
The cerebellum is the organ that reflects the soul aspects of the subconscious. Located in the cranial fossa, its primary function is motor control. However, over time, it has been recognised that the cerebellum also plays a role in various cognitive functions, such as language, attention, and imagination.
Unlike the cerebral cortex, which learns primarily through imitation, the cerebellum utilises “internal models” to determine the appropriate output it should perform. It coordinates the body’s balance, posture, movement, mental processes, vision, and psychological resistance to change by gathering information from the brain, nervous system, and spinal cord.
Its connection to subconscious processes is evident in its ability to perform complex computations almost automatically without conscious awareness or intervention.
How can we overcome the pitfalls of our subconscious? One effective method is to use sentences in the present or imperative tense. For example, instead of saying “I will not smoke” or “I will not eat sweets,” we say “I don’t smoke,” “I don’t eat sweets,” or “I am a non-drinker.” This approach makes it feel like our aspirations have already been achieved and the change has occurred. By doing this, the thought remains in our conscious mind daily and gradually integrates into our subconscious.
It’s important to remember that this exercise is not a technique in itself; it must be combined with other actions for effective practice. Here are the guidelines for this practice:
- Make a necklace of forty pearls or a cord with forty knots. This will help maintain focus when repeating the chosen formula.
- Recite the chosen phrase in the evening before you go to sleep and again in the morning as soon as you wake up, moving a pearl or knot each time. You can recite it quietly or mentally, depending on what feels right. During the evening session, it’s best to continue reciting until you fall asleep, aiming to transfer your desire into your dreams; this makes the practice more effective.
- If you wake up at night for any reason, use that time to practice until you fall asleep again.
- In addition to transforming undesirable character traits, this also includes desires related to health, the development of specific abilities, and generally anything that contributes to the physical, emotional, and spiritual improvement of one’s personality. However, this does not include external factors such as the request for lottery winnings or financial assets.
- This exercise addresses the issues identified during the mirror practice of the Step One. Continue using self-suggestion until you notice its effectiveness. Once you see results, you can then move on to your next goal. For now, it’s best to avoid setting overly ambitious objectives for yourself.
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