International Journal of Coercion, Abuse, and Manipulation Volume 3 2022 32
Barber (1999) proposed that there are not one but three
distinctly different kinds of hypnotic subjects, and that
each subject experiences and responds to hypnosis in
different ways:
a) The fantasy prone. These hypnotic subjects
developed a talent for fantasy during childhood
imaginative activities (such as pretend-play,
make-believe, imaginary playmates, and
exposure to fantasy-stimulating tales or
stories), or they used fantasy to escape from
highly adverse early life experiences and
environments (such as war, poverty or neglect).
b) The amnesia prone. These hypnotic
subjects typically experienced significant
and ongoing abuse in childhood. They
developed an ability to “block out” (e.g.,
repress or dissociate) memories and experiences.
Some may have learned to “sleep” and
“forget” while subjected to childhood
sexual abuse, usually by a trusted adult
caretaker.
c) The positively set. These subjects are highly
socialized, empathic, cooperative, friendly
persons who respond to social expectations with
highly positive attitudes and are ready to
embrace the wishes or suggestions of another
person. They can relax mentally and move
into a receptive mode in which they “go
with the flow” of whatever is being suggested.
These subjects often make the best (and most
entertaining) participants in stage hypnosis acts.
They may not be “in trance” but they
want to please the hypnotist and audience by
happily following suggestions.
Barber’s trichotomy closely matches my own experiences
in practicing clinical hypnosis with many patients over
the past 30 years. Many who feel drawn to Eastern-based
HDGs come from the first group of hypnotic subjects.
In the 1960s and 1970s they often experimented with
fantasy-producing drugs (hallucinogens) and often
reported being highly involved with reading myths,
fantasies, and science fiction, or being fascinated with
the arts throughout childhood and adolescence. Those
who seemed to fit the third group were often the least
damaged, while those in the second group were often
extremely damaged, with long-lasting, post-traumatic
consequences.
The question of hypnotizability is another confounding
factor in hypnosis research. Like many human
characteristics and talents, the ability of and depth to
which an individual can go into hypnosis is distributed
normally on what is often referred to as a bell curve.
Like math or music talent, some people have a lot of
hypnotic talent, some have only a little, a very few have
none at all, and most of us have a moderate degree.
Thus, some of us easily and quickly achieve a deep level
of hypnosis, while a few of us are not hypnotizable.
Most individuals can achieve at least a moderate level
of hypnotic trance, although typically not enough to
produce posthypnotic amnesia. Hypnotizability is a
personality characteristic that is quite stable over many
years (Piccione et al., 1989). Research studies often
do not take hypnotizability into account, which may
explain some of these studies’ contradictory findings.
Perhaps the exact nature of hypnosis cannot ultimately
be decided in the tightly controlled and limited
confines of a university laboratory. In the mushy
real world, where multiple factors and psychological
processes blend together and form intricate and
sometimes random webs of causality, altered states of
consciousness (ASCs) seem to be very real to those who
experience them and hypnosis is a real phenomenon
that often induces an ASC.
Can Hypnosis Be Used to Brainwash People?
For close to a century, researchers have been debating
a highly controversial question: Can hypnosis induce
people to behave in ways they would not behave out
of hypnosis? This question is central to the belief that
hypnosis can effectively brainwash individuals into
violating their morals and engaging in criminal or
sociopathic behavior against their will.
Initial reports of something akin to brainwashing—
hypnotically produced sociopathic (i.e., criminal)
behavior—were case studies. Like almost all such
studies, no control groups or objective observers
were involved. When subjects engaged in sociopathic
acts following hypnosis, there was no way to know
ISSN: 2710-4028 DOI: https://doi.org/10.54208/0003 33
what was actually behind the behavior. Nevertheless,
successful criminal prosecutions of hypnotists who
induced nonconsensual behavior, which often involved
sexual exploitation, are not uncommon (Gottlieb,
2002 Katz, 1987). Independent reports of hypnotic
and quasihypnotic brainwashing tactics in HDGs led
me to write a paper specifically aimed at providing
potential and new recruits with tools to resist them
(Eichel, 1985).
In the 1950s, the CIA funded a major effort to discover
a mind-control technology that, among other things,
could both create the perfect assassin (one with no
memory of committing the act) and break Soviet
spies. Declassified documents about the MKUltra
program show that hypnosis was one of the techniques
evaluated, but it was determined to be too unreliable
to be considered an effective brainwashing method
(Marks, 1991).2 In his comprehensive review of the
literature on the ability of hypnosis to manipulate
behavior, Aguado (2015) concluded that the power to
manipulate people
is not contained within … hypnosis, or in the
hypnotizer rather, [control] lies within each
person’s mind. Hypnosis is just a tool that can aid
us in putting these mental resources to work—
resources that are inside, not outside each
person, and not within [hypnosis] or the
hypnotizer. (Aguado, 2015, p. 58)
But academic studies cannot help but be of limited
use, especially in efforts to try to apply their findings
to HDG/cultic settings and experiences. First, these
studies did not examine the repeated use of hypnosis
and quasihypnotic practices (such as meditation
or extended and intense prayer) over an extended
period of time. Second, laboratory studies do not and
cannot ethically recreate high-demand (e.g., totalistic)
environments,3 and therefore the use of hypnosis
within these contexts cannot be experimentally
studied. Third, in HDG/cultic settings, the hypnotist
(cult leader or appointed lieutenant) is typically
imbued with god-like importance, power, and
mystery—or may even claim to be God. Although good
clinical hypnotists typically have and utilize personal
charisma, they are professionally and ethically bound
not to make outrageous (let alone divine!) claims
about the uniqueness of their knowledge, personal
characteristics, talents, and abilities. Fourth, in HDGs,
hypnosis-like experiences often occur in group settings
and under conditions of significant group pressure to
conform. Academic experiments have rarely if ever
utilized group settings or contexts.
A Synthesis
Former members, interventionists, and clinicians
have long used hypnosis to explain some (and at times
even all) of the thought-reform processes observed in
HDGs. I believe we should not summarily dismiss this
decades-long track record. Yet scientific evidence does
not support the idea that hypnosis and quasihypnotic
experiences are necessary and sufficient to explain the
degree of control we encounter in HDGs. I believe a
more nuanced explanation is needed.
Using the figure that follows, I think we can more
precisely explain the role hypnosis and quasihypnotic
experiences play in conversion, maintenance, and
control of HDG members. In cultic environments,
hypnotic experiences typically occur in the context
of group pressure to conform. In many cases, the cult
recruit is already familiar with ASCs and quasihypnotic
experiences (and perhaps even hypnosis). In fact, the
recruit may even be seeking just such an experience. I
believe this is especially true for the fantasy-prone or
highly hypnotizable subject who may be consciously
or unconsciously seeking a guru, spiritual leader, or
psychological teacher.
The Phase 1 Preexisting Conditions (i.e., conditions
that are present before the very first HDG hypnotic
or quasihypnotic induction) set the stage for the next
phase, the actual induction. Here, situational factors
can play a large role in increasing the subject’s response
to a hypnotic induction. As already noted, some
recruits enter the cultic environment wanting and
seeking a spiritual experience (although not typically
a cultic one!).
The Phase 2 Situational Conditions include the leader’s
and group’s pressure for the subject to experience an
ASC (demand characteristics), the subject’s physical
condition (e.g., sleep deprivation, information
overload, hunger), suggestions made prior to the
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