How the Word Heals: Hypnosis in Scriptures

© 2002 by John D. Lentz

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Contents

Acknowledgements

Introduction

Trance States

Philippians

Exodus

Matthew

Psalms

Genesis

Revelation

Ruth

What Does All of This Mean?

Definitions of Hypnotic Devices

Bibliography

About the author

This book is dedicated to you,

if you let or have let the scriptures,

become healing to you.

2Timothy 3:16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work.

Acknowledgements

I have a great debt to Jeff Zeig Ph.D. for his consultation, mentoring, encouragement and friendship. In addition to his invaluable intangible offerings he provided two tangible contributions. He suggested the Beatitudes be evaluated for their Hypnotic qualities and he generously offered his list entitled GIFT WRAPPING AND PROCESSING to be used as a basis for evaluating the hypnotic qualities of the scriptures. His ongoing friendship and encouragement have kept this project alive on a number of occasions. Dr. Zeig is known worldwide as one of the most prestigious advocates and promoters of Ericksonian Hypnosis and psychotherapy. People who know much about Hypnosis and therapy have encountered his work or influence, and are well aware of who he is. However, he is also one of the most gifted speakers and presenters anywhere. Sometimes the brilliance of his interventions go unnoticed by audiences because his ability makes what he does look so easy. On many occasions I have seen very sophisticated people coming away from his work feeling good and not really knowing how come. People who attend his workshops get more than they bargained for because he inserts so many positive seeds in the workshops that most recipients go home with positive assistance they didn’t know was being offered. His style gave me the inspiration that since he did this routinely for people why shouldn’t the Bible also be intentionally doing similar things.

I also owe more than could be easily listed to David Steere Ph.D. for his belief in me, and my work. His ongoing encouragement and especially his friendship, has been a constant source of support. The people who know me also know my fierce loyalty to and appreciation for David’s expertise, mentoring, and his great skill as a therapist and teacher. David’s careful reading and suggestions were invaluable. His contributions to my life and this work are enormous. I highly value his wisdom, deep commitment to God and especially his compassion and care for others. Seeing how skillfully, and in such gifted ways David repeatedly used words to bring healing to others, was always inspiring. Yet, even more inspiring was his genuine delight when people got free from dysfunction. His genuine delight showed me ways that God could also take similar delight.

Thanks also go to Anne Mason, Cyndi Hayslett, Betty Kassulke, Monty Hall, Teresa Lloyd, Sherry Steinbock, Jonathan Shippey, Sue O’Malley, Sandra S. McCauley, and Mike Rankin, Wayne Oates, Cameron Lawrence, Stacey Lentz, Seth Lentz, Abby Flint, and Debbie Lentz for their suggestions, encouragement, and support.

I owe a debt of gratitude to Kay Stanton for her editing, and typing of this manuscript. I also am deeply indebted to Jon Rieley Goddard for adding his professionalism in the editing process and for his ongoing and long friendship.

Introduction

I have always wondered how the Bible’s words could have so much power. Somehow just being told that the Holy Spirit inspired the work did not answer my questions. I wanted to know how the actual words could leave such an impression. I had felt the power of those words, and on many occasions had seen others dramatically changed by reading those words. There had to be some trace in this world that would show how this transformation happens. It seemed to me that taking some of the mystery out of the writing would also simplify the task of understanding. There was a secret code that I wanted to know. When I first discovered that I could crack the code, I was so excited that I could hardly stand the suspense. Was the same code used all through the Bible? Was it understandable? I have taken representative styles of writing from the entire Bible to demonstrate that the code is used throughout. The code is broken and explained here. Each type of writing is different, and to understand the code different approaches had to be used. Each approach is described in this book.

This book is written to show ways in which you can be transformed spiritually by how you read the scriptures. It is designed to stimulate your relationship to God and the Bible in ways that open new possibilities for deepening your understanding and walk with God. I believe that by letting the Bible interpret itself to us, we do the best job of understanding the text. I am inviting us to allow the text to show us a new way to read and comprehend the text. While I may or may not adequately capture how best to describe methods and mindsets to read the Bible from, I believe emphatically that the text can give us clues on ways to best receive from it.

Even if you adopt this type of understanding about scriptures, it does not erase or decrease anything that you have received in the past.

This is only another way to allow scriptures to open themselves to us through understanding a bit more about the language and style in which they are written.

None of the suggestions for how to read the text are about the message the text gives. None of the suggestions in this book are meant to contradict any theological approach. These suggestions and information merely gives other ways to understand, interpret, appreciate, and experience the scriptures.

Using the method listed in this book does not require using or learning hypnosis. It means letting yourself read the Bible in ways that will contribute to your health, happiness, and understanding. Rather than a how-to book, this is more of a how-to-let-it-happen book. It is a book that explains how to sit back and let the power of the scriptures enter your life.

The details of analysis allow us to appreciate the ways scripture incorporates devices more powerfully than if we simply noted the surface meanings of words. Each text is examined and referenced in three ways to show how the scripture employs healing devices. The first reference notes the details beside each scriptural passage. A second shows a more complete use of various devices. The third reference is metaphorical, using stories from women in prison. Since those who wrote the Bible often communicate indirectly, I have attempted to adopt this style of writing as well. The women’s stories are true; these stories provide a different perspective on the text. It is hoped that the stories will also give the reader ideas for life and work from a new perspective. I chose the illustrations carefully in order to stimulate thinking.

When I was a prison chaplain, I noticed that the female prisoners in my congregation were able to see through other people’s actions. They needed, wanted, and required that scripture be relevant to them, and they sensed when people tried to use scripture to belittle, cause guilt feelings, control, or manipulate them. These women were willing to receive the messages of scripture and recognize what was being said between the lines. For example, the average prostitute learns to survive by being able to read people. Almost every prostitute can share a story about a time when she was almost killed by some crazy patron. Drug addicts and bad-check writers are also astute about seeing through people. In order to lie, they acquire the skill of reading others. Women who have taken a life usually are introspective because they are continuously examining their past actions. "s a result, these individuals are very sensitive to what others imply about them. Most folks in regular congregations can also read people well. While they may not possess these skills for survival reasons, living honestly enhances their ability to recognize what is being communicated. As well as survival skills, one other main difference between the prison and any other congregation is that the incarcerated are often more willing to ignore the niceties of social interaction. In other words, they are more willing to say it if a sermon stinks. If I have become a better preacher, it is because these women required me to grow, and they were kind enough to give me persistent feedback and allow me to make the necessary changes.

At some point, it became clear to me that the women in prison needed more than what I was giving. They were not responding to Bible studies in the usual sense. They were relying on their head-knowledge about the Bible, and this type of surface information was not producing good morals, impacting daily choices, or bringing about changes. Instead, it became a way of keeping themselves from integrating biblical information. I also realized that preaching to the inmates about what they should and should not do only served to irritate them or invite surface-level agreement. Loading a sermon with shoulds and oughts does not produce healing changes. The average woman in prison has so much guilt, shame, and remorse that she cannot hold much more. When a cup is full, it is full. Besides, guilt seldom produces positive changes, and when the guilt feeling wears off, usually the individual wants to protect herself from the church that failed to help her.

As a result of my experience, I began searching for answers. I knew that many of the women were hurting and that therapy from a psycho-dynamic perspective did not have much impact. By self-admission, two-thirds of women in prison have been abused. The actual figures are most likely higher because many women do not perceive what happened to them as abuse. This is either because it was seen as acceptable behavior by those around them, or as a child they said yes to an adult who manipulated them into agreeing to sex. Seeing their pain, and knowing that other effective therapies existed, was frustrating for me.

A counseling supervisor encouraged me to learn the techniques of Milton H. Erickson, MD, a man who is often referred to as the father of modern hypnosis. Erickson’s approaches to helping people were unusual and radical ones that worked. Hopeless individuals became better, and uncooperative inmates became model prisoners. In short, Erickson’s approaches provided me with new ways to help, and I incorporated his approaches in every aspect of my work as a chaplain. I was impressed with Erickson’s compassionate, respectful attitude toward people. Erickson’s caring methods allowed me to easily integrate these methods with theology because of the high level of respect for the client. He refused to offer any personality theories. Instead, he insisted that each person be approached as an individual.

When I started preaching at the women’s prison, I was unsure of how to construct a sermon, and I had no idea of how to interpret a sermon’s content. While I had knowledge that I had been taught in seminary, my understanding was limited to the imitation of sermons I had heard. It was not until a local minister, who out of the kindness of his heart was helping me to construct a sermon, that my understanding began to take shape. Since at the time I was also studying hypnosis, I began to comprehend sermons at a new level. At the same time, National Public Radio was airing a special on the sermons and speeches of the Rev. Martin Luther King Jr. Listening to King’s sermons placed everything I was learning in context. King used hypnotic devices in artistic ways. Suddenly I understood that effective sermons used hypnotic devices that impacted listeners’ emotions. In this way, lives could be changed. I set out to learn as much as I could about Erickson’s therapy and hypnosis. I admit that after 19 years of practice, I still seek this learning.

These techniques can enhance your life’s work. For instance, simply visiting someone in the hospital, and praying with him or her, imparts acceptance, worth, and importance. You are seeking to convey that you care about the person and want to evoke a sense of God’s presence so they can receive the blessing, comfort, and hope that is found in God’s presence. In part, this is accomplished when you prepare your own mind by becoming focused with scripture, prayer, or self-study, to name a few. When you eventually approach the hospital room, you are already filled with an emotion you hope to evoke for that individual. While you want to be responsive to the person’s situation, a focus on God will be helpful regardless of what he or she is facing and whether or not you speak your thoughts about God to the person.

Have you ever made a visit that you did not want to make or spent time with someone you did not want to be near? Most of us have at some time tried to fake enthusiasm, interest, or compassion for people. In these situations, we can fool ourselves if we believe that we are getting away with being slick and covering our feelings. The average congregation might refrain from telling us; however, schizophrenics, paranoid folk, drug addicts, and prostitutes, to name a few, can see right through us. They will also often tell us about ourselves, and sometimes very directly. It is important to note that hypnosis does not cover disingenuous motives, actions, or words, or serve as a substitute for any kind of relating that is dishonest. If anything, using hypnosis invites an even more honest response because it provides no way for us to hide our actions from ourselves.

The hypnotic