Attachment to spirit is like a parasitic infestation that steals nutrients from its host’s physical body. 1,2,3 The attached spirit filters over the energy of the host spirit. If the spirit of attachment is of a lower order, it is argued that it will feed off the negative energy emanating from guilt, manipulating the individual and leading him into guilt-inducing situations. An attached spirit is like a kidnapper and the concept of mental space. and the weakening of its walls can rarely have any explanatory value in the discussion of spiritual attachment. In possession, the full executive powers are also assumed by the attached spiritual entity.

Outshine refers to the presence of an influential disembodied personality. There is also a variant of this hypothesis which suggests that the discarded fragments of the soul body that adhere to the living mind are actually responsible for the possession of the entity and not the returning soul. It is analogous to the foreign body trapped in the trachea. Within adherence to spiritual attachment theory, it is recognized that such a condition can cause depression, mood swings, eating disorders, and addictions.

Two aspects of the school of thought stand out that favor the hypothesis of spiritual attachment. Raymond Moody, who popularized near death experiences, states that in their clinical practice most psychiatrists encounter patients with a distinctive altered state of consciousness that fits with the possession states described in medieval literature and some of these patients respond to removal and eviction techniques from the alleged adjunct entity. . 4 No one can definitively say how common actual cases of spiritual attachment are, and more research is warranted in this challenging field.

The concept of “mental space” is helpful in understanding spiritual attachment. A person’s physical body is in physical space and his mind exists in personal mental space, a higher dimensional space that exists as a satellite space system occupied by minds, or at least components of minds. 5 This concept is now supported by particle physics. Mental events occur in a space that is different from the space we occupy in everyday life and the physical space that physicists describe. For example, the image of a bear that we can have in our mind (in the absence of a living bear) has spatial dimensions, and we can locate that bear in our mind at a distance from an also imagined river and a salmon in the river in the it seems that the bear is thrown. However, we cannot speak intelligibly about the distance between an imagined bear and its imagined environment, but on the other hand we can speak about any object that we perceptually place in physical space.

Mental space is very personal and protected from the intrusions of other people’s thoughts, probably by electromagnetic fences. Dr. Ian Stevenson, who is a believer in the aforementioned hypothesis, states that mental space barriers rarely weaken and we experience unusual telepathy and paranormal communications. 6 The actual field of spiritual attachment is probably mental space, the dimension of complex particles beyond the brain, and may also be a field of the subtle energy system. The weakening of the walls of mental space can facilitate the entry of entities into the subatomic energy system. However, much more work would need to be done in this regard before any of these assumptions can be convincingly defined.

The scientific validity of detecting spiritual attachment through hypnoanalysis is questionable since the information retrieved through hypnosis is not reliable. The following opinions should be taken into account on the detection of spiritual attachment through hypnosis analysis. to. The ego-strengthening power of hypnosis can be inappropriately applied in hypnoanalysis. B. Hypnosis can increase the confidence with which a memory is held, while reducing the accuracy of the memory. vs. The information obtained through hypnoanalysis can be correlated with that emanating from a historical novel that constitutes a synthesis of reality and fiction: some elements of memory derived from a supposedly attached spirit are possibly dislodged and rejoined with fantasies, rather as the iron fillings adhere. to a magnetic field. vs. Personification is an inherent weakness of hypnoanalysis. In hypnosis, the subject gives the direction of his thoughts to the hypnotherapist and his resistance to the instructions of the therapist decreases. The subject is told to recognize something. When they do not have accurate information to offer, they may make incorrect statements to please the therapist, not realizing that they are mixing truth and falsehood. Hypnosis can unleash the dramatizing powers of the mind. D.ESP is a complex explanation. Hypnosis enhances the ESP powers of the subject and the therapist, resulting in paranormal communications between the living and spiritual realms, and this can adulterate the hypnotherapeutic exploration.

In the claims of detecting spiritual attachment through hypnosis analysis, the patient’s imagination can run wild. We have our limitations when it comes to exaggerating the truth, but we apparently have inexhaustible powers of imagination when it comes to stretching a lie. Individuals can fabricate narratives of imagined experiences in greater detail than can be explained by the application of conscious knowledge.

Dissociative states have been likened to spiritual attachment; the latter is a more subtle phenomenon than the former. Dissociative states generally correlate with intensely painful psychological events. The dissociative response is initially adaptive, but when it persists beyond the context of the trauma, it subsequently becomes maladaptive and pathological. Attachment to spirit causes internal psychological trauma, and the dissociative state itself may be an adaptive response to attachment to spirit or the aftermath of an attempted attachment to spirit. Attachment to spirit is a disturbance of spiritual homeostasis. Most of the time, dissociative states occur due to external psychogenic trauma, but theoretically they can also occur due to intrinsic spiritual trauma. Sometimes multiple personality disorders can be a cultural expression of spiritual distress. There may have been an error in generalizing all cases of dissociative states classifying them as due to psychological causes or spiritualistic factors, without recognizing that these states may be spectrum disorders derived from intrinsic and external psychogenic causes. There is no shortage of dramatic case studies on spiritual attachment, but they are not going to convince the skeptics, and what is needed are clinical trials. 7

Supporters of spiritual attachment theories warn against complementary therapies that have mediumistic leanings. Therapists must help their clients focus on the protective influences of the positive spiritual realms and richer realities: there are more angels than stars in the sky! Studies of Marian apparitions are very relevant in this context. We need to suspend our judgment on spiritual attachment until we know more about it. Similarly, the concept of clinical reincarnation, in which nonbiological depression could be a holdover from a previous life, needs further exploration. My view is that the equal incidence of schizophrenia around the world indicates a biological etiology of schizophrenia, but psychic healers think differently.

REFERENCES:

1. Fiore Edith (1988) The Unquiet Dead. New York: Ballantine Books.

2.Patrnicka Wanda (2006) Haunted by Ghosts: Exorcisms in the 21st century. Warszwa: Centrum Publishers.

3. Modi Shakuntala (1998) Remarkable Healings. Charlottesville: Hampton Roads Publishing Co.

4. Smythies JR (1988). Higher minds and dimensions. Journal of the Society for Psychical Research, Vol. 55, No. 812

5. Stevenson I. (1981) Can we describe the mind? Research in Parapsychology. Metuchen NJ: Scarecrow Press

6. Moody Raymond ((1988) On page “The Unquiet Dead.” New York: Ballantine Books.

7 Sanderson Alan Lindsay (2003) Attachment to spirit and

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