The Proper Response to Insanity: Ethics in an Era of Trumpism and the Difficult, yet Profoundly Fruitful, Task of Loving Your Dragons

The Proper Response to Insanity: Ethics in an Era of Trumpism and the Difficult, yet Profoundly Fruitful, Task of Loving Your Dragons

 

— Which is Chapter 56 of *Psychology of Apocalypse* by Michael Adzema

 

 

 

 

56

 

The Proper Response to Insanity:

Ethics in an Era of Trumpism and the Difficult, yet Profoundly Fruitful, Task of Loving Your Dragons

“We no longer have the luxury of ‘business as usual,’ with its daily creature comforts.”

“There is a time when the operation of the machine becomes so odious, makes you so sick at heart, that you can’t take part. You can’t even passively take part! And you’ve got to put your bodies upon the gears and upon the wheels, upon the levers, upon all the apparatus, and you’ve got to make it stop!” — Mario Savio

“…stand within the circle of the good-hearted people of this world, wanting the world’s and their children to be happy and not to suffer. In this way, be lifted up in solidarity with us, with all the rest of us, realizing the comfort in the saying, ‘we’re all in this together.’”

“The best way to combat evil is to make energetic progress in the good.” — I Ching

 

 

 

Whether we have a chance to actually make of these developments something, to have a kind of death-rebirth, is unlikely. But we do not know the future.

What Do We Do?

Well, I can tell you that a tendency to go nuts and to want to die is characteristic of people just before they make a breakthrough to wellness. As I elaborated on in Part Three of this book, it is called a healing crisis. This healing crisis is also evident in the processes of societies and cultures as displayed in the patterns of historical change.

One Must “Die” to One’s Sickness to Be “Born” Well

So there is hope in that we see in the worst of times the seed of healing. However, we can lose heart in a pendulum swinging so far to the Right we fear it will never swing back again. Yet we know of an overarching pattern that might buck us up during such a seeming regression. The pendulum does react to extremes and move to correct itself. We see that in the Women’s Movement globally responding to all kinds of fascist tendencies in America and throughout the world.

We can take heart in that tendency mentioned of the need to step back a couple prior to a leap forward. Or, as I like to say, we do not progress in a straight line, in our personal-growth processes, but outward in all directions simultaneously, like an expanding circle. In which case, every progression further to the Left — as in Bernie Sanders campaign — partakes of elements of the Right: It is at least informed and made stronger through awareness of the nature of the Right’s ignorance. That overlap also explains why so many Righties — as shown by polls at the time — would have voted for Sanders, given the chance.

Relatedly in terms of evolutionary theory, there is the idea of punctuated evolution. Anthropologists have noted years and years of buildup of energy pushing toward change prior to a sudden release. In a relatively short period, then, massive changes unfold, resetting and reconfiguring everything for the next long period of gradual buildup. This has been applied to Earth changes but also all kinds of evolutionary developments. And Thomas Kuhn (1970) in his study of the evolution of ideas has described the same kind of thing in regard to scientific paradigms. Prior to any major new overstanding dawning in science, there is a long period of repression of anomalous facts, ridicule of new ideas, and ostracism of new-paradigm visionaries. Until in a scientific moment, a new map for interpreting everything is adopted; much as old kings are deposed by new ones, bringing in new eras and fresh ideas. And of course, there is the healing crisis I have been describing, which is the same kind of thing occurring in people’s lives.

What Does This Mean for Me?

None of this tells us what we, individually, should do in this crisis. What most folks want to know is, what does this mean for me? How can I apply it today, this very minute even? What should I do right now? For, as we sit here in this darkness of unknowing, it is likely we will despair.

Yet in this darkness we have no way of knowing the future. In that unknowing lies our thread of hope. It is what can motivate us, regardless our hopelessness, to take that one action as I was talking about earlier. Do one thing to raise human consciousness. Post about this book or something about any of the environmental crises to Facebook, Twitter, or the social media of your choice. Let one little ray of sunlight into your darkness. Feel comforted in the company of people, like you, who care.

That is the short answer. The longer answer must address how we respond to a situation of decline into fascism in the midst of an overall collapse of the environment which will now, not only not be addressed, it will be pushed along! Because of Trump, the apocalypse will be driven forward. Just as much as a bus approaching an abyss which is suddenly taken from first gear to fourth, in the blink of an eye, and the accelerator stomped upon. We see this already in Trump’s first year in office. He seems determined to defy science and the gods. And Mother Nature, with unprecedented environmental calamities, is giving him an appropriate middle finger. Meanwhile the scientists’ Doomsday Clock, which is their overall evaluation of the likelihood of human annihilation — as reported by the New York Times on 25 January 2018 — has been moved closer to midnight.¹ It is now only two minutes from doomsday; it has not been this close since 1953 at the height of the Cold War, a time overshadowed by concern about the Bomb.

How Do We Respond to Evil?

Yet in the middle — Trump ignoring Gaia’s cries, Mother Nature pissing on him — are we. So how do we respond to evil? For if this be about the end of life, then what we are in is the opposite of life … it is evil, live spelled backwards.

This takes us to a question of ethics in the face of fascism and destruction. In my books, I stress a natural morality. It is easily explained: Value is placed on life, reduction of pain and suffering, and promotion of happiness. That’s what to do in a natural morality. As for what not to do, it is summed up: You can do anything you want as long as you don’t hurt anyone. Roughly speaking, these two comprise the morality humans basically have lived by for 99.6 percent of our existence, going back one-and-one-half-million years. Then civilization came along, robustly, at around five thousand BCE, with its social hierarchy and the creation of an elite class, comprising the filthy rich of every age and every society.

As I was saying in the chapter, Chapter 6, on the descents of man and on civilization and the moral plunge it induced, with civilization all of that changed. There are now values geared to Ego, and not even the Ego of all, but merely the egos of the elite. To this end, evil enters, it being the opposite of life. Life is not valued over death; less suffering is not valued; respect for rights is not valued; harmony with the environment is not more desirable. All this is reversed by the elites.

For the benefit of the egos of the elites, murder and death are often portrayed as a good thing, especially in wars and in terrorizing the populace into compliance. Suffering is very often a good thing for it keeps the people down, obsequious, eager to serve for fear of punishment or worse … conforming, obedient, and “in line.” Respect for rights? Well, the only rights that are truly defended are those of the haves, while small benefit to the elite is weighed higher than any number of important and essential rights of the people at large. To that end, there is no limit of brutality to be brought to bear against underlings. As for harmony with the environment, with civilization Nature and the environment are used up, raped, and destroyed for the temporary “glory” or smallest of pleasures for the elite. In considerable detail, I elaborate on this “travesty of morals,” as I call it, beginning with civilization, in the book following this in the Return to Grace Series, Back to the Garden. It is scheduled for publication the same year as this one, 2018, though in the second half of it.

As I explain in it, with civilization, ethics, like morals, are tortured, just like the masses, into compliance with the wishes of the powerful. For law, ethics, and morals are made by, enforced by, and serve primarily the interests of society’s elites, the richest of the rich. Much more about that appears in the next book, where I talk about it going all the way back to Gilgamesh — a king who was memorialized in the first great work of literature, The Epic of Gilgamesh, almost five thousand years ago. So with civilization comes patriarchy and domination by elites. With it and its modern spinoff of fascism, laws and ethics do not have to be reasonable or to conform to our natural morality, our own sense of right and wrong.

You don’t think we have that embedded in our culture? Well, then how is it we are able to induce soldiers to kill? They must obey, regardless how they feel. The same with police. Religion tells us that if a god were to tell you to kill your child, you should obey, no matter how you feel about it, until told differently. That is what The Bible tells us in the story of Abraham and Isaac. What about parents? What does, “do as I say, not as I do, imply.” Obey! Regardless. It does not have to make sense. Again, obedience trumps feelings of compassion and empathy. Now, who do you suppose this focus on obedience … and its corollaries, loyalty, honor, glory, and so on, all that patriarchal bullshit … who do you suppose it benefits to have a populace obedient and unthinking?

You can see how convenient having such a populace believing in a morality of obedience would be for the purposes of warring on others; or for staying silent as hundreds of thousands of planetmate species go extinct, crushed under the Caterpillar boots of corporations. Yet notice also how that works toward the masses obeying in all matters resulting in profit to the elite, or to their ego-inflation.

Loving Your Dragons

So how do we reverse such a long standing and powerful force pushing us to both domination as well as submission. Just how do we right the wrongs of millennia of foreparents, passing on their Pain and their sins.

Well, if we are truly going to succeed in reversing ten thousand years of oppression and an elitist morality privileging the wealthy at the expense of the lives of all below, we will have to embrace the hardest ethic of all. Jesus espoused it. The world has yet to get it. It is a morality that goes beyond even transcendental humor in the face of evil, as I was describing in Part Four and concerning “playing cards with your dragons.” For it involves the unbelievable: “Loving your dragons.”

It is consistent with the rise of the Divine Feminine, who as Kwan Yin is ever weeping for the suffering and ignorance of humans. It is Jesus saying on the cross, “Father, forgive them. For they know not what they do.” It is the ending of 2150 A.D., about refusing, even at the cost of one’s own life, to participate in the evil and instead to exemplify the only other alternative — loving resistance. It corresponds to the deeper template in humans I have been talking about. It goes all the way back to No-Form re-union and the periconceptional dynamics, which involve brotherhood and unity.

It is about the need to go beyond simply transcendental humor in the face of evil but to actual love, the Christ kind of love involving “loving one’s enemy” and “loving your neighbor as yourself.” This is founded upon the principle arrived at through experience of our prenatal connection with Divinity as reflected in the flow-in ßà flow-out symbiosis with our mothers. Yet even more so, it has roots in our feelings at conception. The egg and you are one. The sperm and you are one.

So also we, as sperm, are united with three hundred million other sperm in the grandest of causes — the creation of a new “world.” And there’s another thing, the template of being part of a higher cause, even if one oneself dies.

More profoundly, and deeper into the spiritual grids, lies the reconnection with our overstanding of Reality in the No-Form State. Which is to say that each of us is the other in different garb: I am you and you are me and we are all together. Unity is Divinity. It is experienced as empathy. We are all in this together.

 

 

No, It Don’t Come Easy

Still, this ability to love one’s enemy is something that is so difficult virtually no one does it. Christ was so so far ahead of his time in espousing it. It might only be in this age on the edge of the abyss we will even be motivated to try.

And it is something we are constantly confronted with. In our daily lives, people irritate us, slight us, insult us. One should of course assert oneself, stand one’s ground. Yet how often can we do so lovingly? In awareness of the imperfections of the other, who is actually only ourselves in another state. Acknowledging that we also are blind at times and so have hurt others, might actually be the one doing it at that moment.

You see, we get a myriad of opportunities to work on it, to try to perfect it in ourselves, to practice it and to get better at it and be part of the paradigm of new understanding and the new template. Outside of activist situations and more frequently and commonly, one can work on this and practice it and in this way be both part of the solution, not the problem, and in one’s own life make energetic progress in the good.

My wife, Mary Lynn Adzema, expressed the practicality of this loving unity, “When we feel pain at another’s pain, and more difficult, joy at another’s joy, then we can know that we are experiencing the divine unity.” She quotes Sathya Sai Baba, in the same chapter, on this: “Even when you laugh at me or hate me, even when I seem to be on the opposite side of the earth. I am in you. You are in me. Don’t forget that. We cannot be separated.” He was referring to himself as Divine. However, in that his message is we are all ultimately Divine, or sparks of Divinity … or “children of God,” as Christians say … the same thing applies to all of us. Or, as the quantum physicist Schrödinger phrased it, “The total number of minds in the universe is one.”

“How Can I Do This”

This is the most difficult thing of all and to all appearance is the last barrier to unity, which is Divinity, and to enlightenment.

Thea Alexander writes, “The only way to cancel negative hate-filled actions is by responding to them with positive love-filled actions. As long as micro man demands an eye for an eye and a tooth for a tooth he merely continues his negative karma.…

“All the ills of micro man are caused by his own self-hatred which he attempts to deny by displacing and projecting it on others, either in the form of violence or the normal everyday selfish micro behavior that denies adequate food, shelter, and loving care to his fellow man and permits the ugly and eventually lethal pollution of his planet.”³

So, most difficult of all it is, for to do it one must set aside the parts of a person that one is angered by or upset by and focus instead on the qualities of others who hurt us that are human, and then realize that the other part of them, that is angering us, is simply their poor and inexperienced response to their primal pain … that they are doing the best they know how, tortured by uncomfortable feelings. That we need to look at the sick insanity in others as simply that, a sickness. Knowing we cannot change them, only love them.

 

 

You Are Your Enemies … and Your Heroes

Ultimately, as both Stanislav Grof, in his holotropic breathwork, and Roger Woolger, in his past-lives therapy, have discovered, we have had many lives and been both king and pauper, thief and priest, rapist and abuse victim, sinner and do-gooder, Hitler and Martin Luther King, Jr. Each of us is Martin Luther King, Jr., inside, that is why we are so inspired and attracted to him. Yet each of us is also a Hitler. That is why we need to forgive, even love, everything and everyone. For we are them and we have done and are doing all that … too.

And that is the hardest lesson of all: That we are both the worst as well as the best of that which we see in others.

We should never intentionally harm another. For a part of us is always like them. Certainly, we must protect the innocents, yet there are many ways to do that short of violence. We can be clever, we can hone our skills in being loving while also properly asserting ourselves, speaking truth to power, protecting the helpless from harm, and standing between the innocent and evil. Mahatma Gandhi showed how this works and how effective it can be.

The thing to keep in mind is that we project onto the world what we are not connected with inside and thereby we draw it to us. We bring it to us in an indirect effort to reconnect with it on the inside.

So whatever another presents us with is either an instigation for a new course in our miraculous journey back to Divinity. Or it is a review, and further spiritual practice in, a course we needed and completed in this life. Practice makes perfect, you know.

The Other is us in different garb, manifesting what lies within us behind a wall of repression. Therefore, whatever and whoever we encounter brings a piece of something we need. That is, indeed, why they — the people coming to us or the feelings arising in us — have manifested in our reality, our consciousness.

The insides of us are seen reflected in the outsides of us. The total number of minds in the universe is one, which is manifesting as many, to magnify the glory of existence and expand infinitely the potentials for Experience. Which the Divinity within us experiences as fun, in its light and darkness, ignorance and wisdom, heaven and hell, suffering and euphoria dancing with each other in infinite variations. With the contrasts, as in the myriad colors of a painting — the bright and the blackish — making for a masterpiece. As a whole, seen as beautiful.

Thea Alexander writes, “How long it has taken me to learn that all failure is success, — all death is birth.”⁵

In another place she offers, “…nothing is terrible from the sub-macro view. Things can only be terrible from the micro perspective which is too limited to see that we live in a perfectly just and balanced macrocosm in which we experience only what we have caused and chosen.”⁴

She gives an example. It is something hard for you to swallow. I have yet to encounter a soul who can accept his or her suffering and pain as being self-inflicted or deserved. Yet Sathya Sai Baba provided a similar example. In his, a person afflicted with a daughter with a twisted body, wondering why, was shown herself in another life as someone who tortured and maimed. He explained that in in being confronted with someone who needed constant care he neededshe needed to learn to care . An Inquisitor during medieval times, punishing sexuality and warring against the pleasures of the body, might find himself on the other side of that. Born into a severe religious upbringing in a current life, with an unjust punishing father, providing the course materials for a life of learning compassion and forgiveness. As Grof said, a Nazi might be reborn as a Jew. Woolger has offered that a selfish and wealthy person might be born as a pauper in a poor family. In these examples, brought to mind somehow, we cannot be the victim, for we know we are also, have also been, the perpetrator.

In Alexander’s novel, her character, Jon, and his beloved, Carol, have been stoned to death in a most brutal way by the inhabitants of Micro Island through the actions of the characters, Elgon and Sela. At his moment of death, Jon hears the voice of his teacher, “In ancient Judea, Jon, the souls of Carol and yourself incarnated into a fierce and proud family. You grew up to be beautiful to look at but vain and proud. You were quick to condemn and more than once self-righteously joined in the stoning to death of those you condemned.”

And after death, in another place, Jon shares his realization: “I no longer condemn or feel any anger toward Elgon, Sela, or anyone on Micro Island, for I realize that I have nothing to forgive them since I myself chose and caused my painful experiences. Anger, like all other violence, is always a last desperate attempt by micro beings to deny their own self-hatred by displacing and projecting it on others. Violence will, therefore, continue as long as anyone desires to deny his past and the macrocosmic oneness of all.”

So, this ethic goes way beyond we are our brother’s keeper. No, we are our brother. So be kind to yourself, you are everyone. Love your neighbor as yourself, for she is.

I am you, and you are me, and we are all together.

 

 

Ethics in the Era of Trumpism

Now, what does this have to do with Donald Trump, the currently installed president of the United States?

Resistance

Well, quite simply, the question of ethics in a Trump era is the same as of ethics when Hitler came to power….

Now, before you go freaking out about my using the H word … I know it’s overused, and folks want to say nothing quite so evil as Nazism and on such a scale can ever go on in our day … let me share a few facts….

Every time there’s a change, in America, from a Democratic to a Republican leadership, millions of people die. Millions die worldwide. The changes in foreign and other policy, even if they seem small, have huge ramifications throughout the world, especially in the most dependent and poorest of countries, not to mention among the poorest and most vulnerable people of my own country.

And climate change? Trump is accelerating that, with an all-out assault on the environment … return to fossil fuels … and reversal of any environmental progress we’ve made….

Trump denies there’s global warming. Yet he’s got plans to drill in an Arctic Ocean made suddenly accessible with the melting of the polar ice cap … which is brought about by that global warming!

Experts are saying we’ve got only about ten years before humans go extinct and that it’s inevitable. Some are saying it will be all over in a matter of only eighteen months to four years.

My response to that is that we should throw all our energy into keeping that from happening, regardless we’ll probably fail. We might at least limit some of the suffering, if we try.

With Trump at the wheel, though, he’s blindly determined to drive us into an abyss, killing us all. So it seems we might as well throw in the towel.

Then there’s nuclear radiation. Trump has already said he’s going to build up America’s nuclear arsenal. Which leads to …. more arms races, including countries in addition to the US and Russia. During the presidential campaign Trump said he’s got no problem with Iran and North Korea having nukes.

Trump also said, about nuclear weapons, “What do we have them for if we can’t use them?” And sure enough, after the election, he is threatening nuclear destruction of North Korea for it having acquired nuclear weapons. I know. But the inconsistency is his, not mine.

He’s said we need to build up our arsenal of nuclear weapons in the U.S. … already capable of eliminating life on Earth hundreds of times over … “until the world wakes up”!!!

Trump supports nuclear power plant construction as well … which we in Eugene, Oregon, put to an end here in the United States in 1983. As I explained earlier in the book, I was involved in that. No doubt with Trump, that victory will be taken from us….

So this man will be responsible for many millions of lives lost ….

Many many more than Hitler and most likely all of us, all seven and one half billion of us….

With that … well, Hitler comes across as Mahatma Gandhi by comparison….

What folks don’t realize is, you don’t have to look like Adolf Hitler to act like one … you don’t need a strange symbol on your armband … you can even have orange skin and yellow hair and be a Hitler…. And you are no more special than the people of Germany in the 1930s; it can happen to you. Living in modern times is no defense against unimaginable horror.

So what do we do?

We resist…

That is the only ethical response left…

 

 

For if ethics is not about human life and reducing human suffering … if it’s only, as some people think, about imposing your do’s and don’ts on your children and on people you don’t like … then you don’t have ethics, you’ve got dogma and oppression, masquerading as morality.

Whereas the natural morality I espouse, and which is shared with the humans over ninety-nine percent of our history, involves promoting life and reducing suffering as its bottom line….

The other part of this natural morality is that actions taken to save lives and to reduce suffering are all the more praise-worthy. There’s the morality of what not to do … the “Thou shalt nots” … then there’s the morality of what would be good to do, which is sometimes called heroic, if it involves some kind of self-sacrifice.

So, ethics in an age of Trump? The only ethical response to the future horror being brought by a President Trump is resistance. Mario Savio phrased it during the free speech movement at Berkeley in December of 1964: “There is a time when the operation of the machine becomes so odious, makes you so sick at heart, that you can’t take part. You can’t even passively take part! And you’ve got to put your bodies upon the gears and upon the wheels, upon the levers, upon all the apparatus, and you’ve got to make it stop! And you’ve got to indicate to the people who run it, to the people who own it — that unless you’re free, the machine will be prevented from working at all!”

Now, does that mean you really have to stand in front of a tank?

 

 

Maybe.

Or maybe … in your own unique and special way … you need to do something similar to what I’m doing,

Being an author, psychotherapist, anthropologist, and ecopsychologist, I have been dedicating all my time … for years now … toward placing my words of hope and help in front of a world gone mad….

We no longer have the luxury of “business as usual,” with its daily creature comforts.

The only ethical response left is a spiritual one: What do you do in the face of horror and death, not just of yourself, but of your children and loved ones, the innocents, the planetmates?

I mean, if you don’t care about their deaths and suffering, you are not moral … nor ethical … though you might be moral-izing.

As opposed to what you do not do … which is the traditional morality of the Thou Shalt Nots … what you do … in this new and retrograde era of Trumpism, has suddenly become all important. We’re traditionally taught to not disobey, to respect and follow authority, blindly and trusting. However, in the current era it needs to be about what we do … we need to question authority, if necessary we need to disobey authority. You’d better be part of the solution, in whatever way you can or you want to. Or else you’d better get used to watching your children and loved ones suffering … probably dying … and knowing you are partly responsible for it, and there no longer being anything you can do about it.

I suggest you get yourself into action … do something about the horror approaching in whatever way you can …

Stand within the circle of the good-hearted people of this world, wanting the world’s and their children to be happy and not to suffer. In this way, be lifted up in solidarity with us, with all the rest of us, realizing the comfort in the saying, “we’re all in this together.”

 

Never walk, when you can dance

Never talk, when you can sing

Never place it, when you can toss it there

Never angry, when you can be silly

Never apathetic, when you can be a part

Never indifferent, when you can care

Make your work, your play

*Groove* the ride

and laugh

 

Remember, the best way to combat evil, is to make energetic progress in the good.

 

 

 

— from Chapter 56, titled “The Proper Response to Insanity: Ethics in an Era of Trumpism and the Difficult, yet Profoundly Fruitful, Task of Loving Your Dragons”

 

— of *Psychology of Apocalypse: Ecopsychology, Activism, and the Prenatal Roots of Humanicide* by Michael Adzema, coming to print book and e-book format March-April, 2018.

 

Click for a free downloadable copy of this excerpt from Psychology of Apocalypse, with my compliments.

 

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ABOUT THE AUTHOR, Michael Adzema. Video below … interviewed by Michael Harrell

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— Related: See also other published versions of these ideas….

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*Dance of the Seven Veils  I* (2017). 

At Amazon at

https://www.amazon.com/Dance-Seven-Veils-Psychology-Mythology/dp/154243632X/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr= 

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*Prodigal Human: The Descents of Man* (2016).

At Amazon at

https://www.amazon.com/Prodigal-Human-Descents-Return-Grace/dp/1530838134/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1485034667&sr=1-1 

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*The Secret Life of Stones: Matter, Divinity, and the Path of Ecstasy* (2016).

At Amazon —https://t.co/WMyo609jCi

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*Wounded Deer and Centaurs: The Necessary Hero and the Prenatal Matrix of Human Events* (2016).

At Amazon at

https://www.amazon.com/Wounded-Deer-Centaurs-Necessary-Prenatal/dp/1499653999?ie=UTF8&ref_=asap_bc

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*Funny God: The Tao of Funny God and the Mind’s True Liberation* (2015).

 At Amazon at

https://www.amazon.com/Funny-God-Minds-Liberation-Return/dp/1499504845/ref=sr_1_7_twi_pap_2?s=books&ie=UTF8&qid=1485034771&sr=1-7

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*Falls from Grace: The Devolution and Revolution of Consciousness* (2014).

At Amazon — http://amzn.to/2anYVzi

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*Planetmates: The Great Reveal*(2014).

At Amazon at

https://www.amazon.com/Planetmates-Great-Reveal-Return-Grace-ebook/dp/B00JZ418DA?ie=UTF8&ref_=asap_bc#nav-subnav

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Experience Is Divinity: Matter As Metaphor  (2013).

At Amazon — http://amzn.to/2aeeZUA

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 *Apocalypse NO: Apocalypse or Earth Rebirth and the Emerging Perinatal Unconscious* (2013).

At Amazon at

https://www.amazon.com/Apocalypse-NO-Return-Grace-Book-ebook/dp/B00FG09NNE/ref=tmm_kin_swatch_0?_encoding=UTF8&qid=&sr 

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*Apocalypse Emergency: Love’s Wake-Up Call* (2013).

At Amazon at

https://www.amazon.com/Apocalypse-Emergency-Loves-Wake-Up-Return/dp/1492810355/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr=

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*Culture War, Class War: Occupy Generations and the Rise and Fall of “Obvious Truths”* (2013).

At Amazon at

https://www.amazon.com/Culture-War-Class-Generations-Obvious/dp/1492864021/ref=asap_bc?ie=UTF8 

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See Michael Adzema at Amazon for any other of the eleven books currently in print.

At https://www.amazon.com/Michael-Adzema/e/B00J7F0URC/ref=dp_byline_cont_book_1 

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We mistakenly think repressing our passions is holy: “Churches call them ‘sinful’; we deem them ‘inappropriate’ in middle class homes.”

“God is not angry, vengeful, or any negative emotions, but since, having experienced mostly that and not being able to imagine truly wonderful positive emotions, we think we can approach the Divine by denying emotions as well. We wish to repress passion, anger, and tears out of existence. Churches call them “sinful”; we deem them “inappropriate” in middle class homes. We create stories where Spock-like figures are said to be mystical, religious, holy, when actually it is Frodo who is. Abbie Hoffman was more mystical, in this sense, than any Pat Robertson or Billy Graham.”

– from “Funny God: The Tao of Funny God and the Mind’s True Liberation” 

 http://www.amazon.com/Funny-God-Minds-Liberation-Return/dp/1499504845/ref=sr_1_1_twi_pap_2?s=books&ie=UTF8&qid=1442301038&sr=1-1&keywords=michael+adzema

https://www.facebook.com/notes/10152683728223138

#spirituality #consciousness #passion #God #repression #follow #tsu #Spock #AbbieHoffman #anger

Pot, LSD, the Illuminati, and the Real Revolution

Other then what is generally known about the effects of marijuana, pot does something else psychologically – it “bends” defenses and takes people into places that are, initially, hard to deal with but ultimately beneficial. I have been talking for a long time about how we need to access the perinatal. Well, pot takes one in that direction.

Many folks are too defended to get the experience of mind expansion into the recollective-analytic from pot that we know can occur. For them it stays on the sensory level only. Enhanced sensory appreciation is all they get.

But pot can eventually open one up to self-analysis and self-awareness.

But this first comes up in the form of paranoia, when folks project the uncomfortable feelings coming up onto the world. They begin to see what is actually within them as being outside of them. They see one’s inner darkness as being an outer darkness.

When one defends against going into this deeper level … and begins doing things like covering up the uncomfortable feelings arising with booze or other substances like speed … then the person gets stuck in the paranoia. Because this happens, the ruling rich folks can see this as a substance aiding their agenda of keeping the people confused and stupid and tilting after illuminati windmills instead of going after them.

However, what they don’t know is that for some people, or for these folks above, later on, this is seen as a step in the right direction. For when one integrates this inner darkness, one can go on to both the symbolic-existential levels and the integral levels, which take one into archetypal and spiritual dimensions of the self.

Now, the reason I make the distinction with LSD, is because LSD speeds up the entire process. It does not just “bend” psychic defenses against inner truth, it “blasts them away”! In so doing, there is less chance of folks getting stuck in the darkness of recollective-analytic confusion and projecting it onto the outside world in the form of imaginary demons, illuminati, or reptiles. No, one is “forced” to go through the inner transformation … for the inner realities cannot be denied. It brings about the inner transformation that authorities truly fear. Hence it is the drug that will absolutely never be legalized as long as these filthy rich can control things for their profits.

So, pot can be useful to the ruling class in their agenda of instilling fear into the masses, keeping them divided against each other, ignorant of their self-sabotage … for example, feeding people with the idea that in not voting and ceding power to the ones who have it makes folks somehow “awakened” and superior (btw, lol) … and keeping the masses tilting at imaginary “illuminati” demons while the 1% picks their pockets.

Whereas, LSD can never be useful to the ruling class. It, and the other psychedelics, are direct affronts to their matrix of misunderstanding. It is why they attacked the 60s generation and their drugs and to this day even promote the idea that the new age and the hippies, the products of this psychedelic mind expansion, are “illuminati.”

In this way, they cover up, in the minds of the uninformed, the abuses they are committing by scapegoating the real threats to their power: That is, those who would be psychedelically, or otherwise, like the new-agers and the hippies of that bygone era, enlightened to the feelings beyond the paranoia—those of unity with and compassion for All That Is.

For more – Culture War, Class War Chapter Three: Drugs of Choice and Generational Cultures – Opposing Worlds

And – Culture War, Class War Chapter Four: Drugs of Choice and Generational Cultures – Concocted Worlds

Of course I’m for legalizing marijuana. But it will be the first new recreational drug legalized for a reason: It facilitates paranoid thinking in folks. Hence it creates a whole new fertile field of fearful minds for the right-wing and the 1% to plant with illuminati and reptile nonsense to take attention away from themselves.

Now, if LSD were legalized we’d have a *real* fucking revolution!

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Loving Warriors and Silly Heroes: The Necessary Hero Dances Above Dissonance, Lightens Up in the Face of Stress, and Sees Divinity Not Demons Behind It All

Play Cards with Your Dragons: The New Hero’s Cycle Involves Surrender Not Struggle, Sacrifice Not Slaying, Compassion Not “Toughness,” and Silliness Not Stoicism

Apocalypse – No! Chapter Thirteen: Peaceful Warriors and Silly Heroes

You Just Can’t Slay a Volcano: The Necessary Hero Uses Surrender, not Struggle … For Why Would You Not Be Borne Up by a Universe That Is You

We Need Compassionate Warriors, Not Fighters: It’s Not Enough Just to Slay Dragons, We Need to Jump Into Volcanoes

Volcano-Jumping: A Different Heroic Response

This different kind of heroic response—which characterizes the perinatal arena and is sorely needed at this time in history—is exemplified in another contemporary movie of cult status. We will deal with it in some detail to bring out the elements of the kind of hero that is now required to stop the cycles of destruction that have currently driven us to the abyss…to the very edge of a “volcano.”

In “Joe Versus the Volcano,” the main character, played by Tom Hanks, is given a heroic task. But unlike a typical hero’s cycle task which stereotypically involves the slaying of a fire-spewing dragon, Joe is asked to give up his life by jumping into a fire-erupting volcano.

The connection between volcano and dragon is that at the second-line or psychodynamic level the fire-spewing aspects of the perinatal, which might be compared to a volcano, can be seen as “embodied” or reduced in the form of a dragon. In the same way, the volcanic energy of perinatal feelings is initially embodied in easier-to-face and “dragonized” psychodynamic, second-line, or childhood traumas and feelings.

You Just Can’t Slay a Volcano

But what may seem to work at the second-line or psychodynamic level—the conquering or slaying of negative feelings…and notice that I said “seem”—has no place at all at the perinatal. For here the pain energy is overwhelming and pervasive. Thus the difference is analogous to that between facing the energy of a dragon and facing that of a volcano.

The Heroes We Need – The New Hero’s Cycle

First Anima, Then Community

Keep in mind that this movie shows Joe, earlier on, going through all the major stages of the hero’s cycle—the retreat from mundane reality, the sailing off into a new and exotic realm of existence and adventure.

It even depicts a typical “dragon slaying”—the hero’s conquering of inner fears and risking of one’s life for another that results in the uniting with anima energy–the saving of the damsel. So earlier on there is a dealing with psychodynamic energy, just as in “Nothing but Trouble” Chevy Chase deals with psychodynamic material and enacts a dragon slaying by risking his life to rescue Demi Moore from a giant chopping machine. But, also similarly, this results in the opening up of another level, requiring a completely different—indeed, opposite—response. Thus, in “Joe Vs. the Volcano,” Joe is asked to give up his life to save an entire community, not merely to risk his life to rescue his anima, his feeling self.

Risking It All

The ensuing plot has interesting elements as it shows Joe having to decide whether to sacrifice his newly won relationship with his anima ally for the benefit of an entire—but anonymous—community. This demonstrates that at a progressed level of the spiritual process—that having to do with one’s inter-connection with the larger community of living things, not just one’s personal unconscious—one must risk even one’s newly regained creativity, inner child playfulness, and personal feelings, i.e., one’s anima.

But in telling fashion, in order to make the higher “community” sacrifice the anima elements that have been let go of, symbolized by Meg Ryan as the anima damsel, end up going with Joe to his chosen fate and are borne up, renewed, along with him.

Borne Up by a Beneficent Universe

On Joe’s part, the climax shows the same quality of a beneficent Universe aiding a true and dharmic heart. Joe (with his anima) face what they think is death. Instead they find themselves “borne up” by the volcano, not consumed; and they are deposited (reborn) in a typical perinatal watery surround—the ocean, symbolizing therefore a spiritual birth. This is a perfect depiction of how surrender, not “heroic” resistance, is done and why it needs to be done currently, as I have been pointing out.

“Away From the Things of Man”

In the end, the main characters are floating in the middle of a wide open sea—signifying the immensity of potentiality that is now open, and facing a gigantic moon on the horizon—symbolizing the beneficent nature of the Universe to which they are opening, that is, it is beautiful and lit with possibilities.

They are seen sitting on only their luggage—symbolizing the “stripped down” nature of the self, that is, stripped of ego trappings of status, vainglory, defenses, and so on. Their final comment at the very end of the film is that they do not know where they’ll end up but only that it will be “away from the things of man”—indicating their desire to never go back to the drama of ego and its puerile catacomb pathways of darkened experience.

The Universe Is You

We see then that in this movie, like “Nothing but Trouble,” the heroic response required is surrender, not resistance or control, and that the response from the Universe is cooperative and helpful, and hardly antagonistic as was feared, especially at earlier levels.

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This is in keeping with the discovery at the perinatal, which borders it on the transpersonal, that in fact the Universe, not only is not antagonistic, not only is beneficent and helpful, but in fact is no different from oneself, indeed is oneself…and one begins to wonder why one would ever expect not to be borne up by a Universe that is now seen as inextricably united with one’s Self.

Note

While the interpretation of Joe Versus the Volcano presented in the video below – Joe vs. the Volcano: Losing my Soul, Part One – is annoyingly suffused with theological terminology – hell, devil – and suffers from the paranoia that happens lacking a perinatal or even a Jungian understanding, it does succeed on a more superficial level of basic insight. It does get the highly metaphorical and philosophical import of the film and picks up on major themes of the movie. It strikes me as having the problem of just understanding religion while knowing nothing about psychology. And it suffers, as I’ve put it elsewhere, from the problem of projecting one’s perinatal underbelly onto the Universe or of funneling revelation through the filter of personal pain.

Silly Heroes and Evolution in Attitudes to the Perinatal: The Necessary Hero Jives with the Monsters, Dances Above the Dissonance, and Is Ever Aware of Divinity Everywhere

What the World Needs Now … Is Loving Warriors and Silly Heroes: Jiving with Your Monsters, Dancing Above the Dissonance, and The Universality of Divinity Remembered

Responses to the Perinatal

Returning now to “Nothing But Trouble,” an aspect of it that has significance for dealing with perinatal issues is the way different characters are shown responding to the embodiment of arbitrary justice, the judge. In the wonderfully Kafkaesque courtroom scenes, we see several different types of people—representing different responses to unconscious material—hauled before the judge. The musicians, signifying artists, creative people; the hedonistic criminals; and the main characters, representing average people, each present distinct attitudes, which are responded to differently by the representative of the unconscious, the judge.

Jiving With Your Monsters

The musicians are able to create rhythm and flow. Therefore they are able to get through the experience unharmed. Indeed, they are even able to elicit a response from the judge—getting him to join in. In this way we see how creative people can actually use perinatal material and get it to cooperate for desired ends. We might consider how this relates to the writing of “Nothing but Trouble” itself.

Peter and Dan Aykroyd, in creating this movie, are, like the musicians in the movie, getting the unconscious to “play along,” to create something beyond what either the writer or the unconscious could accomplish separately. Much of what is interesting in art is done this way: The deeper fear-evoking material is allowed to come in and enrich, enliven, freshen with new ideas and perspectives, stimulate, and invigorate the creative production.

Beware the Tar Baby

On the other hand, the arrogant banker contends with evil, and, like Brer Rabbit with tar baby, gets stuck.

Notice also that the really contentious ones—the alcoholic drug-using criminal hedonists—are completely lost. Thus the two extremes, as well as the average person are depicted.

Lighten Up!

But the truly striking element that indicates an advanced way of dealing with the perinatal material is shown in the genre of the movie itself. As a comedy, it shows a non-attached and transcendent approach. Chevy Chase and Demi Moore, especially Chevy Chase, show an aloofness and silly playfulness in the face of horror and death that has spiritual implications. Like a Tibetan mystic, Chase refuses to get sucked in to the involved drama confronting him. Like a Christian saint about to be martyred, he jokes, teases, and gets silly with the instruments of horror and evil. Similarly, Demi Moore humors and plays cards with her would-be monsters.

Silly Heroes

Standing within the Witness higher self, they are able to take the entire situation lightly—acting and reacting in the moment to each unique situation as it presents itself. One moment Chevy Chase is confronting his own demise, the next moment he is in a love scene. He alternates a frightful encounter with relaxing and smoking a cigar.
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If we want to know what real and transcended behavior is, we might do well to get our hints in the depictions of unattached playfulness — as presented by modern Western actors like Bill Murray, Demi Moore, Tom Hanks, Chevy Chase, Robin Williams, Bruce Willis, and Jim Carey—rather than in the repressively calmed not-with-it-ness—not-witness—that is sometimes mistaken for spiritual attainment.

Darkening Down

Incidentally, this element of humor shows an entirely different way of dealing with the perinatal than most other movies that deal with this kind of material. The movie, “Brazil,” is a good example of this difference. Not only is “Brazil” cast in an eerie, somber, and tragically hopeless and futile air—indicating that one’s response here is to “believe in” the reality of such material—but the only escape in this movie is in a purely conceptual, fantasy way.

The main character cannot face the horror ultimately. He flips out into a reassuring dream sequence brimming with BPM I and BPM IV imagery. Interestingly, reflecting the pattern of progression of our expressions in feeling therapies, the dream includes a BPM III scenario to get him to those later bucolic realms.

But in “Brazil” these are only daydreams. This fact shows a refusal to face this perinatal material or to surrender to it. Rather, in fantasy, one overcomes the horror. It is as if one continues using familiar ego techniques—hero’s journey methods, dragon-slaying methods—for dealing with material on a deeper level where they no longer work—where they are in fact counterproductive.

Thus, these techniques can only succeed in dreaming. Terry Gilliam, the creator of “Brazil,” shows us that the hero, in reality, is doomed.

However, one might interpret the main character’s escape into fantasy as a victory over evil forces. That the ending lends itself so readily to such an interpretation is a telling indictment of the state of progress of some of us in dealing with perinatal material. Apparently, there are those so lost that the only success possible seems to be in insanity or death.

Evolution In Attitudes to the Perinatal?

However, in “Nothing but Trouble,” the main characters do face and deal with all the material. Sometimes they fight it; sometimes run from it; sometimes play with it; sometimes joke, tease, spar, or get silly with it; sometimes are swallowed by it and carried along…but always they are creatively facing and dealing with it. This different air about and attitude towards the perinatal material can be said to be an advance from the earlier movie, “Brazil,” representing perhaps a progression of our collective consciousness in our attitudes and manner of dealing with the perinatal.

Dancing Above the Dissonance

Such a prospect is, indeed, the auspicious legacy of such a creative project. Though it is doubtful they did so consciously, the Aykroyd brothers and the producers of “Nothing But Trouble” deserve our gratitude for their efforts in lighting forward our collective reality endeavor.

Beyond that, we can take hope in the possibility that Western culture may be rising itself, however minimally at first, above the dramas of light and darkness that have plagued it for so long. The Manichean tendency can lead only to ever-spiraling cycles of resistance and assault. Yet we are seeing currently, not only an erosion of defiantly uni-dimensional ego perspectives, not only a movement toward facing and dealing with our inner darkness, but an integration of opposing forces, a dancing above the leela—the play—of light and dark.

The Universality of Divinity Remembered

The perennial understanding of the universality of divinity, both within and without us, in the lowest as well as the highest of places, is the bright at the center of the perinatal bedlam about us. We are guided as well by this gleaming, a rising moon of promise and possibilities.

Continue with Apocalypse – No! Chapter Fourteen:
To Move the World – A Race Against Time

Return to Apocalypse – No! Chapter Twelve: Atman Projects Versus Surrender Solutions

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What’s Involved in Stopping War and Ecocide and the Necessary Mess of Transformation: Hard to Believe, But We’re Getting Saner

The Cycle of All Events, the Evolution of Parenting, and Auspicious Collective Regressions: Being Crazy in an Insane World Might Mean You’re the Sane One

Chapter Nine: Regressions in the Service of Society — Messy Healing

There Is a Cycle to All Events … The Spiral Dance, Why We Can’t Get No Satisfaction, and Where There Is Real Hope

The Spiral Dance – The Cycle of All Events: Wedded to Rebirthing Rituals, the Inevitability of Disappointment, and Where There is Real Hope

Wedded to Rebirthing Rituals

At the point when the perinatal unconscious arises, individuals — and collectively, society — have the choice to turn toward the emergence of these feelings or to turn away from them.

In turning toward these feelings we embrace, feel, and if we go deeply enough into that, we relive the roots of them and resolve them finally.

In turning away from them we shun them, act them out, and are enslaved by them…thus we act unconsciously, trance-like, zombie-like.

If we face these inner forces—we call that feeling them…in this instance, feeling through or reliving one’s birth—we integrate them and heal the underlying trauma, the perinatal trauma.

Or the individual and society can avoid this going within—as depicted in the peace symbol—and can choose instead to act them out, which is the peace symbol upside down—the Satan symbol, the pentagram.

In acting them out, one distracts oneself from the uncomfortable feelings, which though not focused on, are still there. One tries to be “strong” in the face of feelings but one is actually driven and directed by them—they “take over one’s mind.” This is the source of the idea of spirit possession and in general of the idea that a devil or Satan can take over one’s soul.

So in running from our feelings we are captured and enslaved by them, we are forced to act them out in ways we would not otherwise choose which are negative to horrible but in all cases self-sabotaging. Of course war is the most horrible, most self-sabotaging, greatest, and most all-consuming form of such acting-out…the greatest struggle.

Humans are characterized by a particular kind of birth process. It is a coming into being that is traumatic and which is related to our distinction of standing upright and thereby decreasing the pelvic opening as well as suffocating the fetus prior to birth. The fact is that because of this “distinction” we are destined to go through periods of rebirthing purificatory rituals, whether for good or ill. [Footnote 1]

For we are psychologically wedded to reliving that which we could not fully experience at the time because of the overwhelming quality of pain associated with it.

A “Spiral Dance”

These rebirthing rituals we are doomed to repeat, one way or the other. We are going to act out this primal pain—this birth trauma—in an unending cycle of feelings having these components

• Periods of feelings of expansion
• Closedness or entrapment, guilt, and depression
• Aggression
• Release

Then back around again.

In winning the “war” or having the success or achievement, there begins the same cycle of expansion followed by entrapment. Losing the war…the struggle, the battle…is akin to death, even if there is no death. There is numbness and repression…akin to a kind of “limbo”…before life can begin anew. A reconception is necessary.

The Pattern of Our First Nine Months Imprints Us For Our Entire Human Lives

The reemergence of hope in individuals and societies is biologically equivalent to conception. And following this reconceiving, there is a similar cycle of reemerging strength—akin to the expansion that follows winning. Then there is continuing depression or overarching gloom and helplessness feelings coupled with revenge feelings and blame as individuals and societies stew in the vessel of indecision, inaction, and doubt. This is quite like the closedness and guilt which follows achievement-success-victory. Note, however, that the revenge and blame feelings here are aspects of the BPM II matrix, just as is closedness and guilt.

Can’t Get No Satisfaction

And then the cycle is the same again. Specifically, there is aggression against the oppressor (War and revolution both see the foe as an oppressor, even if one is actually the one who is the aggressor.) What follows upon fighting is release or “death”; and so on around. The “happily ever after” that inspires such battle truly only exists in fantasies and fairy tales. Prosperity and feelings of success are unfortunately doomed, on this physical plane of existence, to be short-lived.

Where There Is Real Hope

It would seem we are fated to never be happy, for long. But progress is possible; herein lies our only real choice in the entire scenario. For we either work through these cycles in some deep psychologically transformative way that helps us deal with and pass beyond the difficult and painful parts of the cycle as well as helps to fade the imprints’ potency in determining our behavior or we are doomed to act them out in the external world in ways that we are blindly unaware are not congruent with the actual facts of our circumstances and are harmful to ourselves and others around us.

We are fated to experience these cycles of birth, and we will either act them out disastrously or we find ways of dealing with them inside of ourselves in some way—and some ways are better than others for doing this—so that we can have some inner distance from these patterns and therefore some conscious ability or choice around our actions when these pushes and pulls arise.

Railing Against the Darkness: The Vanity of Will, The Impotence of Reason, Progress Requires Regress, and Healing Is Nothing if Not Messy

Railing Against the Darkness, The Vanity of Will, The Impotence of Reason, and Social Progress Requires Regression

The Vanity of Will, The Impotence of “Reason”

What we absolutely don’t have, yet arrogantly think we do, is the ability—through will or reason alone—to choose light over darkness, to replace these inner veils of distortion with clarity of thought and perception and hence of positive behavior and actions while in the midst of them. Trying to reason with and to obtain truly desired outcomes is about as possible as trying to reason with a lizard and convince it to conform to one’s wishes for its behavior. For good reason: Indeed our rational mind is as split off from the “reptilian brain” inside us within which these imprints circulate and from which they arise as are we from the consciousness of a gila monster.

What We Call “Reason” Is Largely Just Rationalization

This impotence of intellectual understanding in the face of these patterns of self-destruction occurs because these schemas are rooted in memories existing in an emotional and entirely dissociated part of the brain, which is hardly touched by neocortical admonishing of any kind. As deMause correctly points out,

[The fetus’s] “early experiences have been found to be recorded in a separate early neural network—a dissociated emotional memory system centering in the amygdala, quite distinct from the declarative memory system centering in the hippocampus that is established in later childhood.” [Footnote 2]

Disclaiming these cycles, which inevitably pass through darkness, and reliance on “will-power” to change one’s patterns, which includes self-sabotage, has been exposed in its impotence in modern times. We see as evidence the growing acknowledgment of the ineffectiveness and, indeed, counter-effectiveness of psychoanalysis. [Footnote 3]

Railing Against the Darkness

So the question begging to be asked is “What do we do about it?” What do we do about these pernicious cycles?

And when these elements erupt in society in harmless, possibly healing ways, how do we view them? Do we, as Mayr and Boelderl do in their article, “The Pacifier Craze: Collective Regression in Europe,” decry the regression…as if by disclaiming it we could somehow keep the cycle from happening? [Footnote 4]

Mayr and Boelderl write, for example, that the situation of collective regression in Europe “strikes us as being high-explosive [sic] and bitter enough.” [Footnote 5]

In another place they exclaim, “What is horrible about this insight [about the increasing collective regression in Europe] is the additional observation that regression is becoming still more radical.” [Footnote 6]

This response of railing against the “Darkness” is a Freudian response. Yet it is not even a neo-Freudian one, since regression in the service of the ego—which began to be seen as ever more important by neo-Freudians—is not acknowledged, let alone considered.

Social Progress Requires Regression

That regression in the service of the ego is not considered is confirmed by Mayr and Boelderl in their statement that “[R]egression by definition is a process of repression and a defense mechanism.” [Footnote 7]

These are surprising words, in light of the concept of regression in the service of the ego and awareness of the clinically based evolution of psychotherapeutic theory since Freud’s original postulations, over a half-century ago.

They are even more awry if one considers the universal, cross-cultural, implementation by societies of rebirthing rituals to handle the same kinds of forces we are confronted with. The anthropological literature is rife with these accounts.

Further, Grof has meticulously shown that regularly going into altered states of consciousness where one confronts this material is a prime function of cultures, and it occurs nearly universally although it is woefully lacking in Western culture for the most part.

Moreover, these words by Mayr and Boelderl indicate a conflict with or ignorance of the fact that deMause’s theory of evolution of historical change requires regression on the part of parents, while parenting their children, as the primary “engine” of sociopsychological progress.

For deMause writes,

“[T]he ultimate source of all historical change is psychogenesis, the lawful change in childrearing modes occurring through generational pressure…. Psychogenesis depends upon the ability of parents and surrogates to regress to the psychic age of their children and work through the anxieties of that age better the second time than in their own childhood.” (op. cit., 1982, p. 135, emphasis mine.)

But this mistake by these two social scientists would not be all that important if it was not the perfect example of the kind of uninformed attitude we have, generally speaking, in Western societies about these forces. This attitude is reinforced by a Judeo-Christian tradition of specialness and scapegoating in the West. It is a pervasive feeling about these things; specifically it, itself, is the actual defense. While this is a widespread reaction to our inner realities it is far from science, and even further from the truth or reality about these things.

“Stop It!” … Yeah, That’s Gonna Work

At any rate, if we adopt this Western, Judeo-Christian, Freudian tactic of decrying the darkness, we are as effective in derailing the cycle of violence and war as Freudians are in what amounts to admonishing their clients to “stop it!” when it comes to their neurotic self-sabotaging.

For people cannot will themselves to merely stop their cycles of neurotic self-sabotage and self-destruction, which are the individual manifestations/ acting out of their birth traumas. As mentioned these directors of action operate out of a different part of the psyche, and brain, than one’s conscious willing part. They are simply not accessible, so hardly amenable, to rational or willful input. And changing one’s thoughts to affect them is about as helpful as rearranging the furniture on the deck of the Titanic.

Being Crazy in an Insane World Might Mean You’re the Sane One: Auspicious Collective Regressions

People Who Have It All Figured Out Are the Ones to Watch Out For … Emotional “Sickness” Might Indicate More “Wellness”

Regression in the Service of the Ego

With the exposure of the ineffectiveness of the Freudian tactic of intellectual understanding has come the Freudian movement’s disintegration into schools advocating various other strategies for change.

These schools/strategies include the psychiatric—the use of drugs; the neo-Freudians who acknowledge and use regression in the service of the ego and abreaction; the humanistic-existential approaches, stressing the “experiential”; and the Jungians and neo-Jungians, who would seek the resolution of these cycles in their inner archetypal acting out, resulting in an eventual rootedness of the ego in a higher Self (a spiritual center) beyond or transcending the cycles. [Footnote 8]

Other approaches include the bulk of the spiritual, new-age, or transpersonal means that are flourishing these days. These alternative paths basically differ from all others in their belief that one can simply bypass these perinatal pulls and pushes and go directly to the Light or the Self by dismissing the birth cycles, or the Darkness or Shadow, through affirming the Light, meditating the Darkness out or the Light in, changing one’s thoughts, creating one’s reality, and various combinations of these.

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Finally, these newer schools and strategies for healing include those of what might be called experiential psychotherapy, which includes primal therapy, holotropic breathwork, some forms of (experiential) meditation (Vipassana meditation, for example), Reichian and bioenergetic approaches, some forms of hypnotherapy—experiential ones—ones that involve reliving traumas—and virtually all the techniques, treatments, and correctives that are espoused in the field of pre- and perinatal psychology.

The point is that from a good number of these other-than-Freudian perspectives—and all of those that acknowledge the importance of regression in the service of the ego—and from the perspective of the entire field of experiential psychotherapy, the answer to the cycles of violence, war, and death-rebirth is to stop the acting out, not by simply intellectually decrying it—as if one can actually talk oneself out of one’s inner fears and one’s Darkness/Shadow—but by reliving those cycles of violence at their origins…their primal roots. In the case of perinatal forces, those forces from “the dark side,” this is accomplished by reliving the violence of birth, a perinatal trauma that is thoroughly and masterfully delineated by Grof and deMause. [Footnote 9]

Auspicious Collective Regressions

But from this perspective of experiential psychotherapy—one completely congruent with and grateful of deMause’s contributions in psychohistory as well—regression, in Europe, or elsewhere, is not seen as something to decry, disclaim, be horrified of, or be seen as dangerous but is seen as an opportunity. Regression is certainly not seen as a form of defense but as the opposite of that. Regression is part of a process of diminishing one’s defenses against one’s internal reality of pain and trauma.

Thus, examples of blatant collective regression as in Europe—more so to the extent they are relived, released, and integrated—are entirely auspicious for the eventual elimination of war as a collective device of acting out—defending against—the painful feelings coming from one’s personal history which one carries around, all unknowingly, and which pervade, in one way or another, in forms subtle and not so subtle, every moment of one’s consciousness in the present.

From this experiential psychotherapeutic perspective, we have a different feeling about developments like those that Mayr and Boelderl describe as collective regression in Europe and Lawson describes as occurring at rock concerts. [Footnote 10]

From a more enlightened viewpoint these cultural phenomena should have us, if not dancing in the streets, at least hopeful of a gradual decrease in the use of war and violence. Why? It is because the youth who display this “regression” so blatantly were brought up by an “advanced” form of child-rearing than that of previous generations, that they have fewer defenses, fewer layers of obfuscation covering up their unconscious psychodynamics; consequently the regression is seen more clearly in their behavior. [Footnote 11]

Unflinching Belief Related to Total Dissociation

Why is this important? DeMause points out that people do go to war, and that prior to it their perinatal dynamics come to the fore, as evidenced by perinatal-laden words and images in the media and in leaders’ speeches used to describe the situation and its dynamics. Thus, our leaders take us into war, they act out their perinatal dynamics…and we in following them act out ours…in such gruesomely overt ways because these dynamics are so hidden, repressed, and overlaid with defenses that the conscious mind has absolutely no access to, and hence insight into, them as being part of one’s unconscious dynamics.

Consequently the conscious mind is completely able to convince itself that those dynamics are actual, real, and doubtless parts of the situation and therefore require an actual, real, and extreme response. The amount of resolve required to act out war can only be wrought of an unflinching belief in the rightness, the absolute correctness of one’s perspective of the situation and therefore of that extreme course of response. And that can only be brought about by a total dissociation from one’s perinatal traumas, and a complete and utter projection of it on the outside—the enemy, to be specific.

Blatant “Sickness” Related to Being Real

The contrary is also true: When there does not exist that total and complete dissociation of the perinatal trauma—when it is, as in Europe and rock concerts currently, closer to the surface, less defended against, less repressed and, hence, more blatant—it is more accessible to consciousness and less likely to be acted out in the extreme as in war. Instead it is more likely to be acted out in less extreme forms, such as jumping into mosh pits, carrying pacifiers, listening to baby tunes about the, very real, difficulties of being a baby, and so on.

Finally, it is more likely to be actually allowed to emerge in consciousness and be relived, and thereby “healed”…and gone beyond, to be replaced by something more benign and more socially constructive, and thus to be removed forever as a motivation to war or violence. This is the auspicious view of the developments described by Mayr and Boelderl. [Footnote 12]

Janov was the first to point out that a permanent resolution of underlying trauma initially entailed an aggravation of symptoms and symbolic acting out. That is to say, the underlying dynamics become more blatant and apparent in behavior. [Footnote 13]

Janov was also the first to note that the acting-out and overt neurotic was closer to being “real,” and therefore really sane, than his or her highly functioning and “normal,” but repressed, rigidly defended, and unfeeling neighbor. [Footnote 14]

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The Most Evolved Parenting … Boomers and Millennials … and The Cyclical Nature of History: I Know It’s Hard to Believe But We’ve Been Getting Saner

Thanks to You We’re Getting Saner: The Most Evolved Parenting … Boomers and Millennials … and The Cyclical Nature of History

Evolution of Parenting – We’ve Been Getting Saner

Finally, the correctness of the view that being “crazy” in an insane world might be more sane has been borne out in recent history. DeMause describes an evolution of parenting from ancient times to the present which involved ever decreasing psychosis and violence and increasing caring and consciousness of the needs of children. He connects this decrease in violent child caring to ever decreasing violence and psychotic acting out in societies.

DeMause labels the most common modern parenting mode the socializing mode. Short of the quite recent helping mode—which only really rose to prominence in the last three decades—the socializing mode is the most advanced and most humane.

Lest there be any confusion, I wish to point out that my own theoretical understanding differs from deMause’s in one important respect. While I agree with his evolution of child-rearing over the course of civilization and within recorded time, I believe he is wrong about prehistory and what primal peoples were like and the kind of child-caring they engaged in. He depicts prehistoric societies as psychotically oblivious of the needs of children, engaging in, first, infanticidal; then, second, abandoning; then, third, ambivalent modes of child-rearing. Whereas it seems to me the overwhelming evidence and increasing numbers of anthropologists point to a natural “organic” child-caring being employed in the the mists of the past quite a bit more “advanced” than even many modes employed today.

I believe the change from the loving parenting we see in many primal peoples and in Nature among many of our planetmates to the infanticidal, abandoning, and ambivalent modes he has described for early historic cultures is a product of that ever increasing control of Nature that went into full gear with the agrarian revolution, some ten to twenty-five thousand years ago. So, I am saying that brutal parenting was a consequence of “civilization” and was at its worst at the beginnings of recorded time.

But I agree we have been gradually evolving to better modes of child-caring over the history of civilization to the most sane and psychologically beneficial modes employed in recent decades, which, you might want to note, are very much like the modes of the earliest humans. I describe why and how we lost our connection with Nature and loving ways of parenting—how we left “Eden”—in my book and blog “The Great Reveal.”

The Cycles of Time

I believe my understanding shows once again how much of what modern folks thought of “development”—including it being linear and increasing from “darkness” to “light” with ourselves always at the top (conveniently)—is wrong and merely part of an anthropocentric bias and an ethnocentric heritage. For more and more, as we lay down those blinders to reality, we notice the evidence of the cyclical nature of everything—from our lives (ashes to ashes) to the physical Universe’s expansion and contraction, to the vibrations at the subatomic level, the waves in the sea, the turning of the Earth and the revolutions of the solar systems, and I contend now also, the so-called “history” of our species on Earth. This is the thoroughly postmodern idea that human time is also cyclical, with over and again peoples returning to earlier halcyon times only to “fall” away from them.

The Worst of Times Quality of Current Events

This idea of time as cyclical not linear is in keeping with Eastern philosophies, as well as indigenous ones. Hindu thinking currently has us at the depths of the Kali Yuga, the worst part of the cycle right now, with matters to be reversed very soon and the best of times just ahead. And, as I have been describing in my books Falls from Grace and Primal Renaissance and will be directly pointing out in my upcoming book, Primal Return, we are currently seeing a most necessary return to a more harmonious way of being and a more natural self. And with it, requiring it, to some extent preceding it, we are evolving to the most advanced mode of loving parenting.

The “Best of Times” Nature of Our Parenting

Psychohistorian Glenn Davis, following deMause, analyzed the most advanced form of child-caring short of the most recent helping mode—the psychogenic parenting mode deMause termed socializing—and found that it comprised four submodes. In order, beginning in the mid-nineteenth century to the mid-twentieth century and each one a more “evolved” and humane one than the previous one, they are the submodes of psychic control, aggressive training, vigorous guidance, and delegated release. [Footnote 15]

Oh, Be-HAVE. WWII Generation … Received Aggressive-Training and Vigorous-Guidance Parenting

Davis concluded that in America the Vietnam War was perpetrated by individuals belonging almost entirely to the aggressive-training and vigorous-guidance psychoclasses. [Footnote 16]

Questioning Authority and Oneself Is Good. Boomers … Received Delegated Release Parenting

Yet the Vietnam War was brought to an end largely as a result of the efforts of an antiwar movement whose largest component was a Sixties youth brought up under a more advanced delegated-release child-caring mode. [Footnote 17]

The delegated release mode, which resulted in the phenomenon of Sixties youth and the counterculture, is the most “advanced” mode short of the helping mode.

“Let’s Collaborate” – Millennials. Received the Most Advanced Parenting – Helping … “We Just Want You to Be Happy.”

The helping mode is the child-caring mode employed widely by the Sixties generation for their children, the Millennial Generation, also known as Generation Y. So, a helping mode of parenting was enjoyed by the children of a delegated-release psychoclass, the Boomers. Sixties youth are seen, psychologically, to have the most the most “advanced” ego structures short of their children taught within a helping mode. [Footnote 18]

What’s Involved in Stopping War and Ecocide – Peace Is Painful: But Better Psychotic Than Warring

Ending War and Humanicide—Peace Is Worth its Price of Suffering: Better “Emotionally Disturbed” Than “Healthily” Fighting in War

Walking In Another’s Moccasins

It is obvious that these Sixties youth did not have the same unflinching and unqualified belief in the absolute rightness of their country’s position in Vietnam as did many of their parents. This is obviously the case in a psychoclass of youth chanting a generational mantra, “Question authority!” and whose more extreme members would at times even go over to the perspective of seeing the war from the eyes of the “enemy,” the Other.

As I mentioned earlier, among the Sixties Generation we saw Jane Fonda’s journey to Hanoi, the waving of North Vietnamese flags by protesters, and the carrying of little red books on the sayings of Chairman Mao. These are obvious indicators that the generation as a whole was open to seeing the war from the North Vietnamese perspective: That is, as a conflict perpetrated by a foreign nation that was hypocritical in its espousal of democracy in that it prevented democratic elections that would have without doubt elected Ho Chi Minh and instead it installed a puppet-ruler in the South, making Vietnam a virtual colony of the United States. From this perspective, the Vietnam War was for the Vietnamese as much a war for independence as the American Revolution was for the U.S.

This is just an example of how there are two sides to every issue and how an attempt at empathy or “walking in The Other’s moccasins”—made possible by a closeness to a perinatal unconscious that is also an opposite perspective than that of the conscious mind—can lead, at the minimum, to the reluctance necessary to prevent engaging in at least the most blatant and horrific forms of violence…against others, but consider also, against Nature.

The Perinatal Generation

At any rate, is there evidence that this undermining of the self-righteous position necessary for the instigation and carrying out of war and ecocide—this ability to see at least somewhat from The Other’s perspective and not just one’s own—is in truth correlated with a closeness to perinatal dynamics, a closeness to the unconscious for that generation of youth, those of the Sixties? The answer: Absolutely yes!

As mentioned in a previous part, sociologist Kenneth Keniston did psychological studies of members of the Sixties Generation.

He was inspired to do so through his noticing that he was seeing something really unusual and radically different in these youth than what he had ever seen. This led to his fascination with discovering what made them so different. And he documented his findings in two books—The Uncommitted: Alienated Youth in American Society and Young Radicals: Notes on Committed Youth. Roughly speaking he chose to study the unconscious dynamics of both the “alienated-hippie” and the “activist” sectors, respectively, of that generation. [Footnote 19]

Blushing Troll-Handlers

At the risk of repeating myself, I wish to remind the reader that a reading of his books—keeping in mind that Keniston knew nothing of perinatal dynamics at that time, and few people did, for that matter—reveals a degree of perinatal imagery, fantasy, and acting out—especially among “the uncommitted”—enough to make a troll-handling, pacifier-wearing, mosh-pit jumping youth of today to blush! [Footnote 20]

Self-Analysis and Psychological-Mindedness

Because of this peculiar perinatal access, I don’t believe it is any coincidence that Keniston also found an unusual amount of inner reflection—questioning oneself—alongside the more well known questioning authority. This he labeled “overexamined life” for the alienated sector and “psychological mindedness” for the activists.

Better Emotionally Disturbed Than “Healthily” Engaging in War

So, being close to one’s perinatal imprints, being less defended against one’s inner unconscious painful memories, leads to one being able to question not just oneself—and therefore to be a catalyst to personal growth and a quest for truth—but also the actions of one’s society. It is a counterbalance to our tendency to act out in violence to others as in war and to Nature as in ecocide. It means people will suffer more inner turmoil and pain, will feel more psychologically “disturbed,” and will be less likely to take it out on others, will be less likely to make others or the environment “pay” for what happened to them.

Let us contrast that with its opposite. DeMause writes,

Hitler’s projection of his fears…into Jews and foreigners helped him avoid a psychotic breakdown and enabled him to function during his later life, as long as others shared his delusion of poisonous enemies.

Therefore acting out collectively, as in war, can prevent a psychotic breakdown in certain individuals.

Better Psychotic Than Waging War

But when the consequences of acting out one’s birth trauma, collectively, is millions of people—including oneself—dead, not to mention the uncountably large loss of material and personal resources, it is clear that by comparison a psychotic breakdown is a more benign alternative for either the individual or the society in which that or those individuals act.

Similarly, not providing the outlet of war as a collective birth ritual…oftentimes, for the soldier involved, euphemistically called a “rite of passage”…would allow the genuine neurotic breakdowns, the collapse of people’s defenses, and their opening up to their underlying perinatal dynamics. Thus accessed, they can be healed, or in the least they would prevent the kind of unflinching belief or self-righteousness required for war and violence.

Some folks might even be motivationally paralyzed—receiving information from the unconscious that contradicts and undermines the stance and beliefs of their conscious ego. But when that egoistic stance is slanted, commonly, towards war, violence, selfishness and greed and corresponding environmental apathy, then better one would be indecisive, overwhelmed, and doing nothing.

The Price of Emotional Pain Is Minuscule Compared to That of War

Yet it is true that this neurotic breakdown, of at least a small amount, on the scale of society would result in the kind of collective regressions that Mayr and Boelderl, and Lawson describe. That is, the cause of peace, of the saving of human lives, requires that people pay the price of encountering their primal pain.

By all measures, this peace price is minuscule. It is even more worth it when you take into account the fact that many people, after initially “breaking down” for lack of a collective…and highly destructive…act-out like war/aggression, will actually succeed in reconstructing a self more in line with reality, through the dynamics and means categorized under the term regression in the service of the ego, desccribed above. Regardless of professional help…which would be nice but is not always available or practical…some people just find a way.

Continue with Chapter Ten: Where There Is Hope, Cultural Rebirthing

Return to Apocalypse No! Chapter Eight:
Derailing the Cycles of War and Violence

Footnotes

1. A. Briend, “Fetal Malnutrition: The Price of Upright Posture?” British Medical Journal 2 (1979): 317-319.

2. DeMause, op. cit., 1995, p. 12, emphasis in original.

3. See, for example, Alice Miller, For Your Own Good: Hidden Cruelty in Child-Rearing and the Roots of Violence, trans. by Hildegarde and Hunter Hannum. New York: Farrar, Straus and Giroux, especially “Vantage Point 1990,” pp. vii-ix.

4. Daniela F. Mayr & Artur R. Boelderl, “The Pacifier Craze: Collective Regression in Europe.” The Journal of Psychohistory 21 (1993): 143-156.

5. Ibid., p. 144.

6. Ibid., p. 148, emphasis mine.

7. Ibid., pp. 149-150.

8. Regarding the “experiential,” I should make clear that this approach is, from the perspective of the experiential psychotherapeutic approach I will be describing shortly, actually the superficial symbolic acting out of these underlying and powerful cycles in a way that is only a little less impotent than the Freudians.

9. DeMause, op. cit., 1995.

10. Alvin H. Lawson, “Placental Guitars, Umbilical Mikes, and the Maternal Rock-Beat: Birth Fantasies and Rock Music Videos.” The Journal of Psychohistory 21 (1994): 335-353.

11. Mayr and Boelderl claim quite wrongly and quite strangely—as if to make the facts not conflict with DeMause’s psychogenic theory, or as if to cover up some hole in their analysis—that those caught up in the pacifier craze were raised under the intrusive and socializing parenting modes (op. cit., 1993, p. 145) and yet, in 1992, were between the ages of 15 and 30 (Ibid., p. 143). This is hard to understand because these youth would have been born between the years 1962 and 1977 in advanced Western countries of mostly Western Europe—Italy, Germany, Austria, all of Europe, and even the U.S. (Ibid.).

However, the intrusive and socializing modes are associated, by DeMause, with the eighteenth century and the nineteenth to mid-twentieth centuries, respectively, in the Western world (DeMause, op. cit., 1982, p. 62). On the other hand, the helping mode begins mid-twentieth century in the Western world (Ibid., p. 63).

The conclusion from this is that these youth, described by Mayr and Boelderl, would have been greatly influenced by the helping mode. They would be expected, at least, to have received the most advanced methods of child-caring overall in the world at this time—considering DeMause’s theory—since they are the most recent progeny of the Western world!

Indeed, if these cannot be considered products of the helping mode, who can be? In order for Mayr and Boelderl to dispute this and claim they were exceptions to the rule and were raised under intrusive and socializing modes, they would have had to do a study demonstrating this, or at least cite one done. And this they do not do.

12. Michael D. Adzema, “Reunion With the Positive (Self), Part 1: The Other Half of ‘The Cure.’” Primal Renaissance: The Journal of Primal Psychology 1(2): 72-85. Reprinted on the Primal Spirit site.

13. Arthur Janov, The Primal Scream: Primal Therapy: The Cure for Neurosis. New York: Dell, 1970.

14. Ibid.

15. Glenn Davis, Childhood and History in America. New York: The Psychohistory Press, 1976.

16. Ibid., especially Ch. 7, “The Great Society and the Youth Revolt,” and p. 240.

17. Ibid.

18.Ibid., p. 241.

19. Kenneth Keniston, The Uncommitted: Alienated Youth in American Society. New York: Dell, 1965; Young Radicals: Notes on Committed Youth. New York: Harcourt, Brace & World, Inc., 1968.

20.While these aspects of youth are laid out by Keniston, a fuller delineation of these dynamics are to be seen in my work-in-progress, tentatively titled The Once and Current Generation: “Regression,” Mysticism, and “My Generation.” [Stay tuned.]

Continue with Chapter Ten: Where There Is Hope, Cultural Rebirthing

Return to Apocalypse No! Chapter Eight:
Derailing the Cycles of War and Violence

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Derailing the Cycles of War and Violence: What Say We Leave a Planet For Our Offspring? And Can You Handle Happiness?

Cycles of War, Cycles of Birth … What Can Be Done: Changing the Patterns of Millennia Requires Learning That Feeling Good Is Not Bad

Apocalypse No! Chapter Eight:
Derailing the Cycles of War and Violence

Men Would Rather Be Manly Than Alive and What Say We Leave a Planet for Our Offspring?

Why We Invite War, Allow Fascism, and Pollute: Our Coming Into the World Makes Us Want to Leave It

The question posed at the end of the last chapter was whether we had opened the door to an unimaginable armageddon or were experiencing the birth pangs of a massive consciousness transformation and subsequent Earth rebirth. Are we going to self-destruct, bringing death to the entire planet along with us, or will we become good citizens of this planet and our species continue on?

What Say We Leave a Planet For Our Offspring?

Most folks would think there would be only one answer to that question desired by virtually all humans. But in previous chapters, especially Apocalypse Emergency, Chapter Five: Death Wish – Thanatos Walking, I showed how, and why, that common-sense notion would, amazingly, be wrong: We saw how there is a huge percentage of our human Earth citizens, and a part of all of us, that wants to “throw in the towel.” This has always been true of humans, but it is of critical importance only now.

But I will assume anyone reading this will at least consciously be wanting our vital question to be answered in the affirmative. You know as well as I that the folks on the other side of this question are doing vastly different things right now than us and are nowhere to be found around here.

How Do We “Like” Life?

So the next thing to be addressed is how we might change our fortunes and live. Since continuing on is not just of matter of deciding it—voting “like” on it or checking its box—as we saw in Chapter Five: Death Wish, how can we get around this part of ourselves and our population that wants to do us all in? We need to know how to derail our perpetual cycles of war and violence. We need know how to quit bringing pollution and suffering on us. We have to know how we can stop our secret desire to take comfort in failure, how to “unlike” self-sabotage on our inner “profile.”

How Do We “Unlike” Fascism?

I have written a great deal on this question, including an entire book in 2011 on the way we act out this masochistic tendency politically and culturally by taking comfort in totalitarianism and embracing fascism. [Footnote 1]

For our purposes presently I will focus on the element of it all that is critical to answering our question. So we first need to look into the place from which emanates our dilemma. I showed that this bugaboo is our Will to Death.

Our Coming Into This World Makes Us Want to Leave It

Now we need to get more specific on this negative inclination of ours. As we have seen this Will to Death arises from human’s unique-among-all-species primal pain rooted in our singular way of coming into the world, our unique human birth.

We Need Look Deeper

We need to look deeper into the elements of that part of ourselves that would have us take us all down. We need inquire into that tendency of ours to choose pollution over health, tyranny over freedom, war over peace, enslavement over autonomy, violence over pacifism, oppression over liberty, misery over happiness. We must derail the cycles of war, violence, and fascism. We must know how to “like” happiness.

We Need Know Where Exactly to Focus Our Efforts to Be Successful

To do so, we must separate the skeins of this inner entanglement and shed light into this darkness within. We need to know specifically, precisely where to place the lever of effort we will apply to truly move the world, to derail it from its current acceleration into oblivion.

So we look now into the elements of that perinatal unconscious manifesting currently as a will to die on the grandest scale imaginable.

Cycles of War, Cycles of Birth

We find there are two researchers who are particularly relevant to our understanding of the elements of the perinatal unconscious in a way as to avert collective, worldwide disaster. These are Stanislav Grof and Lloyd DeMause. [Footnote 2]

Men Would Rather Be “Manly” Than…Alive…

DeMause writes,

[T]he group-fantasy shared prior to wars expresses the nation’s deep feeling that the increase in pleasure brought about by the prosperity and progress that usually precede wars “pollutes” the national blood-stream with sinful excess, making men “soft” and feminine”—a frightful condition that can only be cleansed by a blood-shedding purification. [Footnote 2]

Men are more terrified of appearing “feminine” than of losing their lives. Why we invite war.

DeMause is saying we go forever into war because after a while peace makes men feel guilty, “sinful.” Men have uncomfortable, even shameful…homophobic…feelings of being “soft” or “feminine” when their lives are good. So men choose the “purifying,” masculinizing ritual of war to fight off these feelings. Nothing distracts one from looking inward better than a “good, old-fashioned” life-or-death struggle, and war is the most all-encompassing of them.

Men are more terrified of appearing “soft” than having the boot of totalitarianism on their neck. Why we allow fascism.

What DeMause says about bringing war upon us can be said also about allowing fascism, inviting totalitarianism. For whether we are fighting enemies of another nation or struggling to survive against oppression at home, we are involved in a daily struggle. Secret to us, we feel better being engaged in a dramatic battle, though it brings us suffering and misery.

We simply can’t hack peace for very long. We feel guilty, for some reason, lolling on the beach. You ever notice how at the end of your vacation time, you are anxious for it to be over and to get back to work? That feeling—that one where we feel…guilty?…uncomfortable…tense?…unfulfilled?…(you tell me)—that’s it. That’s the one I’m talking about.

It happens the same way collectively after we have experienced a “vacation” of national peace—for example, in the Nineties when we were prosperous and mostly peaceful under Clinton. At the end of it, with Bush, we ended up getting the misery and struggle many in America were driven to want, though no one would ever admit that.

A quick aside. The fact that the majority of Americans actually didn’t vote for Bush and so tried to choose happiness over struggle is a source of hope for us in all this. That’s a hint of what’s coming.

Cycles of Birth, Cycles of War … The Four “Colors” of the Perinatal Veils and Why Women Fear Fatness and Men Fear Femininity

Four Kinds of Early Experience Color Our Adult Experience in Four Distinct Ways … Cycles of Birth and War

Four Kinds of Experiences in Our First Nine Months Imprint Us for Four Feeling “Flavors” as Adults

But for now, let us get back to this opening provided us. We can make better use of deMause’s insight on the birth feelings that take us into war using Stanislav Grof’s delineation of this birth unconscious of ours. Let us review as described earlier and further stipulate on them: Grof explains we are moved as adults by four specific kinds of drives emanating from our earliest experiences. These specific tendencies in us relate to four different times in the birth process which involve four radically different kinds of experiences.

Grof uses the term, basic perinatal matrices (BPMs), to refer to these four aspects of our inner urges. I will describe them here and refer to them along with DeMause’s cycles of social-historical violence and war to pull apart the roots of our current apocalyptic dilemma. [Footnote 3]

Our Tendency to Always Screw Up a Good Thing, BPM I

The first of Grof’s aspects of our unconscious he terms Basic Perinatal Matrix I, BPM I for short.

Prosperity and Progress Equal Feeling “Soft” and “Feminine”

Grof’s BPM I is sometimes described as “oceanic bliss” and involves the experiences and feelings related to the relatively undisturbed prenatal period. On the social, macrocosmic level, it is the period described in the quote by deMause above in which there is a period of “prosperity and progress” and feelings of being “soft” and “feminine.”

The strong connection between individual experience (personal psychology) and collective realities (social-historical events and elements) is patent here since in BPM I experience the individual is still in the mother’s womb and to some extent shares her identity, which is of course feminine. Being unborn and not having gone through the “toughening” experiences of birth and later trauma, which predominantly create one’s defenses, the individual is also “soft,” in other words, undefended.

“No Pain, No Gain,” Hell, Satan, and Poisonous Placenta; BPM II

“No-Exit” Claustrophobia

To further review Grof’s schema and its relation to deMause’s cycles of war, I want to remind you that BPM II is related on the individual level to the time near the end of pregnancy when the fetus is no longer rocking blissfully on the waves of oceanic bliss but is trapped in an ever more confining womb. As the fetus grows in size, the suffering becomes greater; no doubt this is the source of the common-sense belief that growing has to involve suffering, for example, “No pain, no gain.” At any rate, the feelings are those of claustrophobia and “no exit.”

There is heavy non-agitated depression here, since there appears to be no hope, no change in the situation that would indicate a way out of the suffering. Indeed, this period continues practically right up to the time of birth, ending only when the cervix becomes dilated and, experientially speaking, there appears suddenly to be a “light at the end of the tunnel” and therefore hope.

Where the Hell We Get the Idea of Hell

However, up until that time there are feelings of being totally unempowered, completely in the hands of an entity—the womb—that imposes a horrifying reality that appears to be unending and eternal. Herein we have the psychological roots of notions of hell and Satan. Feelings associated with this state include despair, victimization, blame, and guilt.

“You’ll Wallow in Your Shit, and You’ll Think You’re Happy.” – Kurt Cobain, from the Song, “Sad”

As birth comes nearer, “fetal malnutrition” increases, since the neonate’s increasing size and weight press down on and constrict the blood vessels that carry blood to and from the placenta, when the mother is standing. The decreased blood supply means a reduction of life-giving oxygen as well as the buildup of toxins that would otherwise be taken away by a normal blood flow. So feelings of suffocation as well as skin irritation and other feelings of wallowing in waste matter—deemed poisonous placenta by deMause—increase. [Footnote 4]

“You’re Really in a Laundry Room.” – Kurt Cobain, from the Song, “Sad”

As I have said previously, deMause has found that these feelings exist to an extraordinary degree in a society and its leaders prior to its engaging in a war. Similarly, they precede, and obviously can be held to be accountable for, individual acts of violence—including everything from murder and rape to unfortunately all-too-common and ordinary spousal and child abuse in the household, and of course everything in between.

Bloody War, Bloody Birth — BPM III

BPM III is birth. Its social analogue is war or violent assault. Feelings that accompany this state on both the individual and societal level include rage and intense aggressiveness, all-encompassing struggle, and sexual excess.

Nothing’s Ever Good Enough, BPM IV

BPM IV relates to the time of actually coming out of the womb and the post-natal period. On the societal level it is the ending of a war.

“Busting Out All Over”

Feelings of expansiveness, release, exultation, coming finally out into the light and/or being “on top” of things, and victory are feelings associated with this matrix, whether in the individual birth or the collective war cycle.

As I said the societal analogue to BPM IV, or actually being born, is a war’s end. It is no coincidence that in triumph or peace, the two-finger peace symbol is used. What better way to signal we have come from constriction into openness, specifically through the vise of a mother’s cervix, out from between two legs. As John Lennon so aptly put it, using the peace sign frequently, “War is over (if we want it).”

Mission Accomplished … Not!

Interestingly, just as in recent times harsh modern obstetrical practices and the removal of the baby from the mother can leave lifetime feelings of success not bringing with it the expected rewards and thus a post-accomplishment sort of depression, so also the ending of successful wars sometimes also leaves a society with a sort of letdown. For example, the euphoria following George H. W. Bush’s Gulf War—which catapulted his approval ratings into the ninety percent range in 1991—was followed, only a year later, by the increasing agony of a recession and Bush’s defeat at the polls.

Cycles of Birth, Cycles of War

All of this is to say that in society, as in the womb, a period of uninterrupted and relatively undisturbed feelings of growth leads to feelings of depression—being too “soft” and “feminine,” but also “too fat” in the womb and, therefore, extremely constricted and compressed.

Why Women Fear Becoming Fat and Men Fear Appearing “Feminine”

Another way of saying this: feelings of expansion are followed by a fear of entrapment. And I agree wholeheartedly with deMause in saying that it happens this way in a nation’s cycle of feelings because it happened that way to us prior to and during our births. We have these patterns of feelings as collective groups of individuals because our first experience of expansion was followed by extreme depression, guilt, despair, and then struggle and something bloodily akin to war—our actual births.

What to Do to Stop War and Violence: Changing the Patterns of Millennia Requires Learning That Feeling Good Is Not Bad

To Derail War and Violence, Replace Self-Sabotaging With Self-Actualizing … We Can No Longer Afford Our Delusional Ways

What Can Be Done?

So knowing this, how can we use it? In previous chapters, I explained how and why we see the dynamics of this perinatal unconscious, not coincidentally right now, on the ascendance, just at the time when it is crucial we deal with it to survive. I called this an emerging perinatal unconscious, and I went into detail about why it is happening now, what it means, and how we should take advantage of the opportunity it brings that could aid us in our current dilemma.

For now, I need only remind that is imperative we face these unconscious forces instead of turning away from and thereby insuring our continued ignorance of them and helpless acting out of them.

So, how do we consciously participate in these drives, not merely be driven by them?

Lloyd DeMause, in his article, “Restaging of Early Traumas in War and Social Violence,” printed in the spring 1996 issue of The Journal of Psychohistory, called for kinder and gentler birthing and child-caring practices to mitigate the ferocity of these forces within humans and help us avoid an otherwise inevitable planetary disaster. He was restating what other pre- and perinatal psychologists…I am one, by the way…including Thomas Verny and Stanislav Grof assert. [Footnote 5]

However, I believe we need to go further than that. I, along with Grof, call for a larger awareness of and efforts in the direction of healing these perinatal elements in the consciousness and unconscious of those already alive right now. For unless we act to heal the people currently inhabiting this planet, we might not leave a planet that babies can be born into!…let alone people to conceive and give birth to them. Healing the perinatal traumas can be accomplished through, at this point, thoroughly tested and effective techniques of experiential regression and emotional release.

But it is impossible for everyone to take advantage of these techniques, especially in the short time we have to make the changes. But something short of that ideal may be sufficient to stave off otherwise inevitable doom.

Let me explain what I mean by that.

Finding the Weakest Spot

Of course only time will tell what will be the result of this emerging perinatal unconscious for our species.

Real, not blindly delusional, action is required.

But to get an idea of what we might hope for, given a readiness to actually do something about this, I offer a perspective. This understanding requires we remember some critical aspects of the cartography of the psyche described above. Looking into them we might begin to see where are the openings allowing for realistic action to be taken to bring about true, not just blindly delusional, change for our species.

We can no longer afford otherwise.

For our purposes here, the most important part of the cycle is BPM I. Societies, according to deMause, go through these cycles of war and peace and have been doing so for as long as we know. But we can no longer afford these wars, as World War I and World War II have shown—with each one being an increase in our ability to destroy and to commit atrocities. We cannot afford to have a World War III as that most likely would end life on our planet.

Indeed, as I’ve been pointing out, we cannot even afford the less extreme forms of acting out of perinatal trauma that we have been doing in our poisoning of the earth and air, global overpopulation, and the ongoing regional wars to give just a few of many examples I could have used. These things, along with many other current quite insane tendencies of ours, have the capacity to end our species and possibly all life on this planet.

Feeling Good Is Not Bad

So the cycle of societal perinatal acting out must be stopped. And the most obvious place to derail the insidious cycle is at the point of societal prosperity and progress. Feeling soft, undefended, and feminine are, rationally speaking, not things to be alarmed about.

Quite to the contrary, it is rational that prosperity should make people feel good. It is rational that feeling soft should be a source of contentment, sensitivity, and intimacy with others. It makes sense that men should have no shame about feeling feminine because that only means that they have access to sensitive and nurturing feelings that are a source of joy, “color,” and fulfillment in life.

Changing the Patterns of Millennia

But how do we do this? How do we convince people that feeling good is not bad? For these unconscious forces, these cycles of violence, have been pulling our strings for at least tens of thousands of years. How can we change such an engrained pattern?

Chasing the Mirages of the Future

Well, again, we get our leads from the experiences of individuals undergoing experiential psychotherapy.

“It’s never enough.”

For individuals also, if they are to heal themselves, have to learn how to appreciate success and to stop sabotaging themselves in the myriad of ways they do. Individuals act out their mini-cycles of “war” in their struggles to achieve. And people are driven to struggle to achieve because they cannot be pleased with what they have.

Relating back to deMause’s societal schema, people cannot simply enjoy their “prosperity.” People cannot stop to smell the roses occasionally. We cannot count our blessings and feel contented with what we have. Nor can we enjoy the natural pleasure of being alive in the moment.

“Wrong…It IS enough.”

No, instead what characterizes we humans—for the most part because of our having birth trauma—is a persistent drive to always have more than we do. We find that every accomplishment or success is short lived, with inexplicable depression following it. For each new attainment does not bring the expected (unconscious) rewards and leads us almost immediately to a new struggle, a new accomplishment to be sought.

Humans are driven to chasing mirages of better times somewhere off in the future, and we fail to live in the present. We feel unsatisfied with what we have and are continually deluded that some new possession, accomplishment, or love “conquest” will bring with it the missing happiness.

Becoming Self-Actualizing Instead of Self-Sabotaging

When people are aware of the way they unconsciously sabotage their happiness, they sometimes seek help. And if they seek help in the experiential psychotherapies, they are enabled to work through their birth trauma so that they are no longer driven out of the moment, with its pleasure and pain, into an imagined but never attainable pleasureful and happy future.

Learning that it is enough

So people derail their cycles of drivenness and their tendencies to sabotage their successes by learning to enjoy their “prosperity,” even if it is the simple pleasure of being alive. And when they act to add to that pleasantness, they do so, not out of drivenness, but out of feelings of flow and the simple joys of acting and actualizing one’s tendencies, talents, and desires. They become self-actualizing instead of self-sabotaging.

Can You Handle Happiness? What to Do – We Get By With a Little Help, from Our Nature … Stand in the Place Where You Are

A Hierarchy of Healing … Becoming Human Beings (Not Doings): Removing the Hood from Homophobes, A Hard Rain, and Stand

OK, knowing this, one might ask if I am suggesting that to save our species everyone needs to get into experiential therapy. While that would be nice, it is not practical.

But I believe it is not necessary either. There is an element of that societal period of prosperity that can be used and focused on in order to make the societal change of pattern, the societal derailing of the tendency to self-sabotage through war-making.

Getting By, With a Little Help From Our Nature

And that element is this: During times of prosperity, when one is less engaged in a struggle to survive, we find that one’s body will naturally try to heal itself of unresolved and somatically imprinted trauma by bringing into consciousness the repressed traumatic memories needing resolution.

Hierarchy of Healing

This occurs in a manner similar to that of Maslow’s hierarchy of needs. Basically, one’s needs to “grow emotionally”…i.e., clear away the unresolved trauma…can only come to the fore when one’s physical survival needs are relatively taken care of. And arise they unerringly do, given any opportunity to do so.

“Don’t just do something, STAND there!”

However, when these traumatic memories come up seeking resolution, they, also unerringly, bring with them the associated feelings of depression, unease, and pain. But because these feelings are anything but pleasant, to their detriment most people seek to avoid these feelings through addictions and other forms of “acting-out” behavior. So addictions and acting-out behavior emerge after periods of relative stability precisely because that stability allows unresolved feelings an opening for emergence and a possibility of resolution and healing.

Allowing Our Society to Be Honestly, Blatantly “Sick”

So there you have it; that is the crux. The period of societal prosperity can be maintained and added to if that society refuses to run away from the negative feelings that come up with success. As I have said, one needs to get “sicker” in order to get really well.

“Stand in the Place Where You Are … Just Stand.”

Societally, we need to allow the social, formerly repressed, “sicknesses,” negativities, and the pain that comes with them to arise and be socially worked out, to be hashed out, rather than to escape them by resorting to scapegoating enemies and waging war against them. [Footnote 6]

Are We Doing This?

But can societies do this? Are they doing this?

Apparently Not

It does not seem so at the moment. For we have extreme acting out going on from Tea Party type elements. The homophobia that characterizes them is an indicator of the degree to which they are fearful of that feeling of being “soft” and “feminine,” I mentioned.

But Then Again…

However there is a pattern in change that things can not really change until the negative slide has “hit bottom.” These negative forces cannot be gone beyond until they have wasted themselves in desperate acts. At this time also, positive forces are strengthening in the wings, burnishing their skills, tempering their character and nobility, fully capable when the time comes to take over. There are so many examples of this in social and individual histories, but not to get bogged down, I will mention one powerful one—Nelson Mandela. You can take it from there.

The more common thing to mention about change is that prior to a major paradigm shift, the forces on the decline always wage a fierce, desperate battle…a bloody retreat, a burning of the fields, near suicidal and totally reckless forays.

We see people do this, too, just before they are about to change. We see people who self-destruct being the ones whose last desperate battle before awareness can dawn being something that takes their life and perhaps others with them.

We currently can point to Gaddafi, Assad, and other tyrants. We can observe reckless tea-baggers willing, as in the debt ceiling clash, to bring down the country for ideals that, however rationalized and spun, are at their roots as simple and crude as jealousy—of those smarter and more capable; hatred—of minorities, the poor, the “dirty,” the “slobs,” the “lazy”…basically all the scapegoats society allows them to vent the rage of their inner fears and hurt on; and homophobia—that fear of being “soft,” feminine, unmasculine, and being willing to kill or be killed rather than to let oneself be seen that way.

Homophobes Don’t Fear Homosexuals … They Fear What’s Inside Themselves

Before continuing, one big misconception around that last point needs clearing up: homophobia is at base not fear/hatred of homosexuals, it is terror/hatred of the “feminine” and “softness” inside of the man himself who is homophobic. And this is the result of tens of thousands of years of “civilization,” still continuing, in which men are threatened with disapproval, ostracism, ridicule, attack, or worse for not repressing their softer sides down to the level of the norm of their group.

Boys Learn They Must Be Less Alive to Survive

Boys learn they must constrict their potentials and diminish themselves to that which coincides with—and does not threaten—the older males in their group or face severe punishment. Boys learn the consequences for not becoming less than they could be are severe, often from their own fathers.

Girls Learn They Must Feel Less Pleasure to Be Liked

And by the way, something similar goes on with young girls and the reduction of their potentials. We see a blatant example of this in the practice of cliterectomy—also called female genital mutilation—in some cultures. In this practice the older women—mother and aunts usually—are responsible for this brutal and extremely painful and bloody attack. It tells little girls they will have no pleasure more than that which was allowed the older women, themselves, in that patriarchal world. So girls must diminish themselves in order to not be hated and ostracized by the women of the group, who, already having been diminished, would be jealous of someone being allowed to have what they have not. This is an exact mirror image of the process that goes on in the diminution of the personalities—the potentials—of young boys.

A Hard Rain’s Gonna Fall

Now to continue: So seeing so much of this pathos, hate, and bitter fear and anger is hopeful for us to be near the end of the cycle. Certainly it could get worse. But I personally don’t see how we could go much further on this path to oblivion without going past the point of no return. Perhaps we are not meant to succeed. Perhaps we are doomed. But I know in my own life, and that is the only true basis anyone can have for knowing how things really work, that, without fail, every seeming “loss of ground” was a prelude to an even bigger “advance.”

As Jung said, we need to take two steps backward to make a big leap forward. That is the way individuals are. And societies and populations are just collections of individuals. As the Tao symbol depicts, the seed of light is in the depths of darkness. So we can hold on to that, for one thing.

So Let Us See. A Scenery of Healing?

With these considerations in mind, the next chapter will evaluate our current social-cultural scenery for our prospects. In Rebirthing Rituals – The Sometimes Messy Scenery of Healing—we will look for any indications that this standing firm in the face of the rising up of the repressed social Shadow—allowing the pain of it and facing it foursquare, hashing it out—is to be found in the current social arena.

If we can find this being done, we may allow ourselves at least the hope for a change in consciousness radical enough to save us from extinction. On the contrary, if we find little or no evidence for this kind of auspicious, fruitful healing activity, we might as well consider ourselves doomed.

Continue with Apocalypse No! Chapter Nine: Regressions in the Service of Society — Messy Healing

Return to Apocalypse No, Chapter Seven: Through Gaia’s Eyes – Nature Balances HerSelf

Footnotes

1. The book mentioned was posted online in two places in August, 2011: Culture War and Culture War, Class War.

2. Lloyd deMause, “Restaging of Early Traumas in War and Social Violence.” The Journal of Psychohistory 23 (1995): 2. Reprinted with permission on the Primal Spirit site.

Stanislav Grof, Realms of the Human Unconscious: Observations from LSD Research. New York: Viking Press, 1975; LSD Psychotherapy. Pomona, CA: Hunter House, 1980; Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy. Albany, NY: State University of New York Press, 1985; The Adventure of Self-Discovery: Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration. Albany, NY: State University of New York Press, 1988; The Holotropic Mind: The Three Levels of Human Consciousness and How They Shape Our Lives. San Francisco: HarperSanFrancisco, 1993.

3. I explain this in more detail in Chapter Seven: We Ain’t Born Typical under the heading “Elements of Birth Experience.”

4. “You’ll wallow in the shit and you’ll think you’re happy” and “You’re really in a laundry room” from, and with appreciation to, Kurt Cobain. These are lyrics in his song, “Sad.” The video and lyrics are reproduced again here for your convenience:

Nirvana – “Sad” (also “Sappy” and “Verse Chorus Verse”) – Lyrics

And if you save yourself You will make him happy He’ll keep you in a jar And you’ll think you’re happy He’ll give you breathing holes Then you’ll think you’re happy He’ll cover you with grass And you’ll think you’re happy Now You’re really in a laundry room, You’re really in a laundry room Conclusion came to you, oh And if you cut yourself You will think you’re happy He’ll keep you in a jar Then you’ll make him happy He’ll give you breathing holes Then you’ll think you’re happy He’ll cover you with grass Then you’ll think you’re happy Now You’re really in a laundry room, You’re really in a laundry room Conclusion came to you, oh (x2) And if you fool yourself You will make him happy He’ll keep you in a jar And you’ll think you’re happy He’ll give you breathing holes Then you will seem happy You’ll wallow in your shit Then you’ll think you’re happy Now You’re really in a laundry room (x3) Conclusion came to you, oh Alternate lyrics: And if you kill yourself You will make him happy

5. Lloyd deMause, “Restaging of Early Traumas in War and Social Violence.” The Journal of Psychohistory 23 (1995): 2. Reprinted with permission on the Primal Spirit site.

Stanislav Grof, Realms of the Human Unconscious: Observations from LSD Research. New York: Viking Press, 1975; LSD Psychotherapy. Pomona, CA: Hunter House, 1980; Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy. Albany, NY: State University of New York Press, 1985; The Adventure of Self-Discovery: Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration. Albany, NY: State University of New York Press, 1988; The Holotropic Mind: The Three Levels of Human Consciousness and How They Shape Our Lives. San Francisco: HarperSanFrancisco, 1993.

6. “Stand in the place where you are…just stand” from and with appreciation to R.E.M. While it seems no one understood the group’s huge initial release, “Stand,” it is quite meaningful in the current context. A video and lyrics are included here for your consideration:

R.E.M. – “Stand” … lyrics

Stand in the place where you live
Now face North
Think about direction
Wonder why you haven’t before
Now stand in the place where you work
Now face West
Think about the place where you live
Wonder why you haven’t before
If you are confused check with the sun
Carry a compass to help you along
Your feet are going to be on the ground
Your head is there to move you around
[repeat 1st verse]
Your feet are going to be on the ground
Your head is there to move you around
If wishes were trees the trees would be falling
Listen to reason
Season is calling
[repeat 1st verse]
If wishes were trees the trees would be falling
Listen to reason
Reason is calling
Your feet are going to be on the ground
Your head is there to move you around
So Stand (stand)
Now face North
Think about direction, wonder why you haven’t before
Now stand (stand)
Now face West
Think about the place where you live
Wonder why you haven’t
[repeat 1st verse]
Stand in the place where you are (Now face North)
Stand in the place where you are (Now face West)
Your feet are going to be on the ground (Stand in the place where you are)
Your head is there to move you around, so stand.

Derailing the Cycles of War and Violence – Audiocasts

“Part 1; What Say We Leave a Planet for Our Offspring?” – the audio by SillyMickel Adzema

For the author’s reading, with elaboration, of this part, click on the link to the audio site above or click the audio player here:

http://ecdn0.hark.com/swfs/player_fb.swf?pid=pffbztrfkv

“Part 2; Can You Handle Happiness (And the Pain That Comes With It)?” – the audio by SillyMickel Adzema

For the author’s reading, with elaboration, of this part, click on the link to the audio site above or click the audio player here:

http://ecdn0.hark.com/swfs/player_fb.swf?pid=syglfhsvld

Continue with Apocalypse No! Chapter Nine: Regressions in the Service of Society — Messy Healing

Return to Apocalypse No, Chapter Seven: Through Gaia’s Eyes – Nature Balances HerSelf

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Through Gaia’s Eyes, Eden Arise: Chastened by the Environment We’ve Created, We Are Forced Inward to Rediscover Our Deeper, More Cooperative Human Nature

The Heart of the Problem, Gaia’s Cure, and Back to the Drawing Board for Humans: It’s a Consciousness Revolution as We Rediscover Our Natural Self

Apocalypse No! Chapter Seven Nature Balances HerSelf

We Discovered the Heart of the Problem in the Heart of America: Our First-Hand Look Into “Tinkle-Down” Economics, Reagan-Style, and Where It Would Lead

Lest We Forget and Things Never Before Seen: A View Into Reagan’s America — A Place We Never Left, Its Dire Prophecy Still Unfolding

“Tinkle-Down” Economics

“This land is your land,” they sing. Taking them at their word, my wife and I spent a year, in the early Nineties criss-crossing our land in a twenty-three-foot Prowler travel trailer, pulled by an old but ambitious Oldsmobile with way too little horsepower. Our idea was to attend conventions and trainings in our field before we had to be in Northern California, by September 1992, where I had accepted admission into a graduate program. [Footnote 1]

So West and East, North and South we went—there was much to see…all too much to be alarmed about. This was, after all, in 1991-1992, the final year of the Reagan-Bush era when Reagan’s voodoo economics had played its course in distributing the wealth upward to the wealthy where it could be squandered on luxury items like yachts and overpriced objects of art and the trickle-down theory had shown itself to be a piss on the poor or, let us say, “tinkle-down” reality.

Correspondingly, the 1980s “party” was over. It left little money for government to do its job properly, though. The National Debt, after all, had nearly been quadrupled in this Reagan-Bush give-away to the rich. Budget cutbacks at all levels of government were in effect…and these cutbacks were grossly evident in what we saw.

“Neutron-Bomb Turf”

Similarly, the suckers…or coke-heads, or both…who had bought into the false prosperity promised by the Robin-Hood-in-reverse fiscal policies of the Eighties were now waking up from their mania with the hangover of ill-conceived schemes in ruins surrounding them. This was apparent in the places we traveled as well. All over Florida and Georgia, for example, we saw shopping centers looking half like ghost towns—evidence of recent bankruptcies or, my wife wondered, is it possible those spaces were never leased?

The only thing comparable in my experience I could think of was Springfield, Oregon, during the recession of the early Eighties. I remember well, while doing door-to-door anti-nuclear canvassing, how up to half the houses in a given neighborhood would be empty and unoccupied…the continual frustration of nobody answering doorbells leaves an imprint, I suppose…. We used to call it “neutron bomb turf”; and it almost—but not quite—served as an excuse for not making “quota.”

In Springfield, where the lumber industry was taking a beating because of the lack of new housing starts caused by the recession, people had moved out of town to look for work where it still existed.

But in the South in the early Nineties it was somehow different. My wife and I wondered if this plethora of vacancies had something to do with the S&L scandal: all those boondoggles…all those poorly conceived investment projects gone belly up, leaving only haunted shells as evidence of that mania.

.

.

Budget Cutbacks

Rest Areas

Throughout the South, evidence of the cutbacks in services was everywhere. Too often we found rest areas along the highways so overcrowded we had to drive on for lack of parking. We saw tractor-trailers forced to park along exit routes, or side roads—anywhere there was space. Some rest areas had “two hour limit” signs—something else I had never come across—and others were closed down completely…”for cleaning,” allegedly.

I half expected to see truck wrecks littering the roadsides as I envisioned the plight of truckers pushing on in bleary-eyed exhaustion for lack of some place to pull over; or raising themselves up from a dead sleep, in a fog, with an alarm clock set to abide by the two-hour limit. I myself was rather dangerously dazed several times when, in the wee hours, we were forced to continue past eagerly anticipated rest areas that turned out to be barricaded or otherwise unavailable.

These imaginings of sleep-driving truckers barreling, obliviously, across medians and into oncoming traffic it turns out were premonitions, as a few years later they were proven to be horrifyingly correct. In 1998 to be exact, this problem became big enough to finally become a story in the mainstream media. Highway deaths, caused by a lack of places for sleepy truckers to park, were piling up in numbers too large to ignore any longer.

Of course, the media provided an alternative to fully acknowledging this truth—as they are wont to do—by laying alongside the actual facts a concocted theory that some trucking companies were at fault, for pressuring truckers to meet unreasonable deadlines for delivery. Regardless, scores of cars and other trucks have been involved in some of these accidents, including head-on collisions, with people dead and many injured.

But in ’91-’92, these realities had not been statistically blatant enough to make the evening news and went unnoticed. However our U.S. Congress was not completely oblivious to such effects of its cutbacks. “America can no longer afford to maintain its infrastructure,” they said in 1993 when they had the chance to appropriate money for ordinary maintenance. To get themselves off the hook, they dared to call these highway and infrastructure funds “pork barrel.” And instead they wrote laws to crack down on the truck drivers and their employers for overtime driving…now that’s gonna find ‘em a place to pull over!

Roads

In our travels we also found that roads were often bumpy and wavy—“these are supposed to be freeways,” I mused,” not side roads.” The “deteriorating infrastructure of America,” they called it.

Signs

Related to this, we found many roadways were not clearly marked and signs were out of date. In trustingly following them, we got lost a number of times. It seemed nobody cared out there; nobody was paying attention. I lost count of the number of side journeys and turnarounds we were forced to make. I don’t remember ever—in my fifteen or so transcontinental adventures over twenty-three years—having so much trouble with signs.

Often we were forced to return to the point of departure from the true course, and I’d examine the sign that led us astray. “Yes, dammit, the sign does indicate to turn here for that route.” I wondered if perhaps that was once the correct way but had since been changed without the sign being corrected.

Some Joke

And then I imagined all the other cars, of all those others who didn’t just so happen to live in the area and be aware of this anomaly, traveling up that side road and turning back around again…almost as if that were part of the route—to make that kind of loop before proceeding.

I pictured a local watching these cars, one by one, turning around in the course of a day. “Check it out, Mabel,” he’d chuckle. “We got another one.” Or, “Strangers in town! Strangers in town!” It is something to behold…smacks of human futility and ridiculousness.

Some Loss

I thought of the gallons of gas wasted in this way…of the jobs in maintaining these services—to keep things in working order and correct—that no doubt were lost.

I thought also of the huge sums of money now gone that could have been spent this way—money which was wasted instead for weapons to fend off a Red Menace that turned out to be a straw man. I recalled with anger how the warhawks tried to take credit for the downfall of Communism by claiming it a victory for their weapons-production policies, how I never heard it pointed out that the fact that Communism collapsed from within indicates a tremendous waste of money and poor policy to think that we needed to prepare to fight it from without.

But the Pentagon was not the only “bottomless well” in the Eighties. I thought of all the money funneled into the coffers of the wealthy in the orgy of extravagance that we taxpayers got the bill for as the S&L scandal. I thought how that money could have been used not only for signs, for roads, for rest areas…but also for all the pressing needs of our people, so neglected in the Reagan-Bush years.

So much for being the “wealthiest nation in the world.”

State Parks

And then there was the situation in the state parks. More than once we were prevented from camping for a night. We arrived too late at a park and were unable to enter—an iron gate barring the driveway.

We found other evidence of cutbacks: a cutback in employees; areas roped off and blockaded, not to be used. My mind liked to break into a “This Land Is Your Land” melody when encountering such barriers and fences; the overall effect would be altogether depressing.

Overpopulation

All this of course in addition to the other signs of deterioration: pollution of the countryside, over-industrialization, wilderness areas turned stinking and worn by commercial interests.

On one occasion while hiking in a Florida park, once more due to a lack of signs we lost our way. During the inadvertent nine-mile hike back to our campsite, we saw signs…at least there was money for these…indicating how the dunes should not be walked on because the sea oats would be worn down and killed—resulting in sand drifting, blowing around, killing trees, and destroying campgrounds.

And indeed everywhere we walked it appeared as if thousands of people had stamped beneath the trees, so that even the space between them looked like trails. I began to speculate on just how many people there are on the planet. Clearly the basic problem was there were too damn many of us here!

Gaia Heals HerSelf: So Far Astray and With Global Cabin Fever, We Are Forced to Look Inward and Go Back to the Drawing Board

Chastened by the Environment We’ve Created, It’s Back to the Drawing Board for Humans: Nature Balances HerSelf

How Far Astray

I began to consider how far we’ve gone astray from any meaningful or sustainable path for our species on this planet. I reflected on how the effects of the changes we’ve made—for example, the reduction of oxygen in the atmosphere that goes with the increase of carbon dioxide, known commonly as the greenhouse effect—how it’s been discovered that these effects keep people close to their unconscious pain, closer to their unconscious in general.

It is as if we as part of Nature are also regulated by Nature, that the very effects of our overpopulation and our straying from a cooperative ecological niche for our species result in consequences that are inevitably going to bring us back into line …one way or the other!

Going Inward

Knowing as I do that environmental pollution and lowered oxygen levels promote diseases, general illnesses, hay fevers, epidemics of allergies, and a general weakening of our immune system–all of which, since the Reagan Eighties, we are seeing in abundance—I realized that people are more and more being forced to go inward because they are less and less able to go outward in a healthy manner.

Chastened by the Environment We’ve Created

Another factor in this is that the deteriorating quality of air and the increasing levels of toxins that we ingest are also attacks on ego defenses, which has important yet previously unexplored implications.

As I said previously, both Stanislav Grof and Arthur Janov—and others as well, I am told—at one time used carbon dioxide to take people into a nonordinary state of consciousness where people would be more open to their repressed traumas, to their unconscious mind. They did this to help these people heal these traumas.

They found that slight increases in carbon dioxide inhalation invariably brought up primal pain and birth-trauma feelings—that is, repressed painful feelings from our experiences of birth and infancy that our ego defenses normally keep “safely” tucked away in our subconscious.

Consider for a moment what that means for those trapped in the pollution-ridden cities! Though keep in mind that increased carbon dioxide is an atmospheric problem that affects everyone on this globe. I recall a TV report when I lived in the air-chunk-city of Denver, Colorado, in 1978. At the time, Denver’s air was rated as being the second worst in the country, behind Los Angeles, partly because the high altitude made for thinner air and thus higher percentages of toxins relative to normal air. Anyway, the TV report proclaimed how the number of hospital admissions for spouse abuse, child abuse, alcoholism, and related violence would soar on days when the air pollution index was high.

Air Pollution as a Psychedelic

Apparently, the reduction of oxygen in these situations acts similarly to a reduction of blood sugar or glucose to the brain, which results in an inhibition of the ego’s defensive ability to keep out unwanted information. Coincidentally, research has shown that this same kind of reduction of glucose to the brain is instrumental in producing the effects of certain psychedelics, including mescaline and marijuana.

But this reduction in defenses is not experienced or understandable only by those who have experimented with psychedelics. In fact, in at least minor ways we have all experienced it.

The workings here are similar to those in the common experience of being more cranky; irritable; irrationally emotional; more prone to depression, anger, and tears; more excitable; and in general, closer to one’s “shit,” when one is tired, overworked, or just gotten up from a sound sleep. In these situations as well the brain is inhibited—here because of fatigue—from being able to effectively fend off unwanted information, impulses, and emotions.

The evidence concerning heavy metal toxicity indicates that it, also, can have a similar effect at times on one’s mental and emotional state.

.

Global Cabin Fever

Also, there is the experience of “cabin fever,” which many people are familiar with. We like to think that simply the fact of being cooped up for a long period of time psychologically leads to wanting to break out and be free, to be irrational and highly prone to emotional outbreaks, and in the extreme to result in delusions and hallucinations. But obviously this is not the case or else these symptoms would be rampant in other situations where one is contained for a long period of time, and they are not. It turns out that there are biochemical reasons—not simply the fact of being cooped up—which account for cabin fever symptoms.

Consider that cabin fever describes a situation, most often, in which one lives in an environment that is insulated against cold winter weather—thus keeping out fresh air. And in which very often oxygen is further depleted by the burning of oxygen-consuming wood fires in fireplaces or woodstoves, or oxygen-consuming coal fires…whatever. With this in mind one can easily understand that that environment is going to be increasingly deficient in its oxygen level as time goes on. Add what we now know about lowered oxygen levels leading to lowered defenses and eruption of unconscious content, and we can see how such environments can lead to the symptoms that, combined, we call cabin fever.

.

When you consider that on a smaller scale, with the greenhouse effect, we are globally setting up the same conditions as that of cabin fever, we can see why there would be an emerging perinatal unconscious occurring.

With the entire world suffering a low-level cabin fever, it becomes even more understandable why there is the current fascination with escaping the Earth and setting up colonies on other planets and in other solar systems. This idea we see in science fiction scenarios of all kinds—consider the popularity of the Star Trek programs and movies. But I’ve also heard it coming out of the mouths of NASA spokespersons.

At NASA, they have considered building colonies on Mars! A multibillion dollar project—talk about high-cost housing! But this fascination and irrationality is understandable when you think of it as a symptom of a global cabin fever. Apparently, we not only wish to be break out and be free in traffic jams, we have magnified it to wanting to break free of our planet itself—as if Gaia, Mother Earth, were some confining, stifling Mother-womb that we needed to bust out of or die!

Of course, the other symptoms of cabin fever—being highly emotional, irrational, delusional, and prone to hallucinations—we have already discussed as being part of the furniture of our current global reality, so we need not go into them here.

Back to the Drawing Board for Our Species

But the consequences of all these factors taken together are inescapable: As we edge our way, in a myriad of ways, toward global destruction, we increasingly “sicken” ourselves both physically and emotionally/ mentally in the process. And this “sickening” is one of an eruption of unconscious material that causes us to psychologically “return to the drawing board” and seek solutions—both inner and outer—to our misery.

Eden Arise: Consciousness Revolution as We Rediscover Our Natural Self — A Deeper, More Cooperative Nature

Moratorium and Death as an Ally: Apocalypse Is the Teacher to Wake Us and Return Us to Eden, Our Natural Self

Down Can Be Up

Specifically, I am saying that inhibited brain functioning—whether through oxygen depletion, heavy metal toxicity, or other environmental anomalies—has the effect of heightened “mind” functioning…in the sense, at least, of lowered ego and defensive functioning. Thus, in the same way that psychedelic substances can open us to repressed perspectives by inhibiting “brain” activity, these environmental changes can be helpful in the sense of opening us up to suppressed individual…and global/universal…truth.

Therefore this “sickening,” this seeming decline or going down, can really be an “up”—in other words, it can be viewed as part of a necessary “negative” retreat for the purpose of bringing in new information and re-evaluation. And we may then create anew our more harmonious ecological role based upon this more accurate information.

Now, I am not espousing environmental poisoning as a technique of higher consciousness. But I am saying that apparently Nature…and we are part of Her…has ways of balancing HerSelf.

.

Death As An Ally

In this respect I might note that our co-habitation with the bomb and with environmental destruction is a spur to our growth of consciousness in a way akin to the traditional spiritual paths that speak of the catalyzing power of “having death as an ally.” That is, that the realization of the imminent possibility of death, which is in truth our existential condition, has been known to act as a spur to taking life seriously, and spiritually, and to “waking up” in general.

“Pay Attention!”

The power of this spiritual attitude can be imagined by considering how one would live one’s life if one constantly asked oneself: “If I knew I was going to die tomorrow…or in an hour, or next minute, et cetera...how would I live this day…hour, minute…before me?”

Indeed, a lot of the transformative power of near-death experiences is known to come from their ability to jog one into awakening to the fact of one’s mortality—the precariousness of one’s biological existence. In this light, we might view environmental damage on a global scale, then, as analogous to the bonk on the head from the stick of a Zen meditation teacher, telling us to “pay attention!”

The upshot of all this is that with this degradation of the external environment we are forced to go inward, to go back to the drawing board, so to speak, whether we want to or not. Illness in general and lowered oxygen levels in particular lead to a rising up of people’s repressed emotional pain, and they force us to confront the roots of our motivations and patterns of cultural engagement as well as our social and relational styles.

Moratorium

This “turning inward” is the essential meaning of the “peace” symbol, when you think of it. The upside-down cross pointing downward in a circle has rightly been used to symbolize “moratorium” — in other words, a period of halting of action in the world because nothing worthwhile can result from the ways we are currently doing things, and a turning away from the external world and looking inside to reevaluate. It is as if Nature, completely unbeknownst to us, balances us, pushes us down to our deepest programming and back to our earliest “grids,” individual by individual, and that this forces us to reassess our lives and causes us to create more meaningful lifestyles, more synergistic patterns.

So in a sense Nature’s reaction to our misconduct is to cause us—by means of the psychological effects induced by the biochemical alterations that are the result of environmental changes—to create new social and cultural forms. We cannot help but do this. And collectively, cumulatively, it cannot help but result in massive cultural changes of one form or another.

Through Gaia’s Eyes – Nature Balances Herself: Eve of Destruction or Global Healing Crisis

Through Gaia’s Eyes — Nature Balances Herself: Eve of Destruction or Global Healing Crisis

Eden Arise — The More Natural Self

Many have proclaimed, in these strange days, that it is our Western estrangement from Mother Nature—our particular need to control—that is at the core of the threats to the end of life on this planet. In such a case, one needs to regain harmony with Nature and acquire a consciousness of cooperation, not control.

It’s Cooperative Not Controlling

As Grof has claimed—and my personal experience attests—such a cooperative human nature is indeed our most fundamental human nature. In contrast to the “me versus them,” aggressive, and competitive imprint that is derived from our traumatic and premature human births, this more fundamental human nature is the result of a more fundamental imprint of symbiosis with the Other, as was the case in the womb surround during the relatively blissful prenatal period. The relation of the fetus to the mother at that time is one of cooperation, all needs met, flow in <——> flow out, and synergy of intents.

And when, as an adult, we reconnect with this more fundamental human nature, this more fundamental imprint, it manifests in us as a tendency toward that same kind of reciprocal relationship—cooperative, synergistic, and mutually beneficial. Only, as an adult, the Other with which this reciprocal relationship is had is Society and Nature. For these bear the same characteristics and relation to the adult as the womb did to the fetus.

Our More Fundamental Human Nature—Back to Eden

Furthermore, as Grof and I and many others have discovered, such a more positive human nature occurs naturally in a person when they have faced, reexperienced, and integrated their perinatal unconscious…as opposed to what is usually done, which is, completely denying it, projecting it on a scapegoat or enemy and engaging in wars and social violence.

So it is the recovery of this sort of more fundamental human nature—one in which we are in cooperative and mutually beneficial relationship with Nature, all life on this planet, and other humans—that would remove us from the brink of extinction.

Looking Through Gaia’s Eyes

When you think of it, when you consider that all of Nature—the whole planet, Gaia—is threatened by the actions of our species, and that that Nature would want to avoid this by balancing the elements that are currently skewed, it may be just the kind of global situation we see now around us that Nature would need to create in order to save “HerSelf.” It’s simple: We either change or die. Hey, why the long face!? If Gaia doesn’t look out for HerSelf, who will?

Acting Out

Granted, some people are not dealing in a healthy or positive way with the material that is arising. Instead of re-doing their basic programming, these people “act out.” Thus we have increased crime, aggression, hostility, one person against another.

And this fact is glaringly apparent in our big cities, where many who are not integrating this emerging information from outside their ego boundaries—from the unconscious—sadly are instead venting the energy of their pain—which our degenerating environment is opening up to them or giving them access to—in violent, destructive, wasteful, self-destructive, and pathetic ways.

One can also look to the grasping at racism, nationalism, and fundamentalism, which are not primarily urban phenomena by any means. These conduits of hatefulness are also a response that people are using to the feelings of pain, uncertainty, insecurity, and doubt that rise up, especially initially, in conjunction with these emerging truths.

Similarly, a great majority of people in general in our society are using drugs of one form or other to gloss over and obscure this emerging material rather than facing and integrating it. All in all these kinds of responses add up to a tragedy. And it is something that, if these reactions end up prevailing, could actually do every one of us in. [Footnote 2]

Helping Out

But about these others, what can we do—those of us who are changing our programming and creating new cultural patterns? It may be practical and advisable much of the time to just get out of their way if the ones acting out choose to kill each other off.

But we are often not able to “get out of the way” of those who are trapped in negativity. In addition, since we are all interconnected, we are bound to at least be indirectly affected by their actions.

And most importantly, since we are One and these others are actually ourselves in different garb, to the extent we are able to show compassion and be of assistance, we should not always want to step aside. I begin taking this up in the next chapter, “Derailing the Cycles of War and Violence.” I discuss more fully how exactly we can be helpful to these others, in both small and large ways.

“Eve of Destruction” or Scenery of Healing?

To put the current chapter’s theme another way: If we were to concoct a world situation in which we would be forced to take a quantum step in consciousness evolution by healing the nefarious elements of our perinatal unconscious, would not that world situation look something like what we see around us today? Would it not be a world rife with obvious perinatal elements…and influences…with some people resolving and thus being healed of them? While others would act them out and self-destruct because of them…not to mention contributing to our collective global self-destruction, as mentioned earlier?

.

In other words, the situation today, as it looks, could as easily be seen as a prologue to an apocalypse and just as easily be seen as a healing crisis preceding a massive consciousness transformation. Put another way, this same situation can be seen by one person as the “eve of destruction” and another as the “scenery of healing on the pathway to peace.” So which will it be?

In the next and final chapters of this book we will take a look at what are the most likely possibilities for ourselves and our planet, considering all that has been said so far. We will bring together all that we now know to conjecture: Apocalypse? Or Earth rebirth?

Continue with Apocalypse No! Chapter Eight:
Derailing the Cycles of War and Violence

Return to Apocalypse No! Chapter Six: Healing Crisis – Getting “Sick” To Be Well

Footnotes

1. “This Land Is Your Land” is most often used as a form of feel good jingoism and heart-swelling expression of love of the homeland.

But this defense of the Fatherland is also, rather pathetically, a feel good denial and a counter to the reality of what we are doing to our land and our country in the US. The lyrics, as Woody Guthrie wrote them, are indeed anything but jingoistic.

The same thing has happened with Bruce Springstein’s “Born In the USA,” by the way, where a critique of the Fatherland has become a patriotic anthem by ignoring most of the lyrics except the ironic chorus. It has been harder to distort the meaning of John Mellencamp’s “Little Pink Houses,” thankfully.

Anyway, here is the unsanitized version of Woody Guthrie’s sarcastic “anthem.”

This land is your land, this land is my land
From California to the New York Island
From the Redwood Forest to the Gulf Stream waters
This land was made for you and me.
As I went walking that ribbon of highway
I saw above me that endless skyway
I saw below me that golden valley
This land was made for you and me.
I roamed and I rambled and I followed my footsteps
To the sparkling sands of her diamond deserts
While all around me a voice was sounding
This land was made for you and me.
When the sun came shining, and I was strolling
And the wheat fields waving and the dust clouds rolling
A voice was chanting, As the fog was lifting,
This land was made for you and me.
This land is your land, this land is my land
From California to the New York Island
From the Redwood Forest to the Gulf Stream waters
This land was made for you and me.
There was a big high wall there that tried to stop me;
Sign was painted, it said private property;
But on the back side it didn’t say nothing;
This land was made for you and me.

Woody Guthrie has a variant:

As I went walking I saw a sign there
And on the sign it said “No Trespassing.
“But on the other side it didn’t say nothing,
That side was made for you and me.

It also has a verse:

Nobody living can ever stop me,
As I go walking that freedom highway;
Nobody living can ever make me turn back
This land was made for you and me.

In the squares of the city, In the shadow of a steeple;
By the relief office, I’d seen my people.
As they stood there hungry, I stood there asking,
Is this land made for you and me?

From Wikipedia, “This Land Is Your Land“

2. I wish to draw your attention to something I posted in the last year bringing together these aspects of rising prescription drug use and rising social, political hatred-idiocy. It was in response to an article announcing evidence that antidepressants, specifically, Paxil, make one more “normal.”

“Is Paxil creating more people who aren’t self-reflective? More “Conservatives Without a Conscience”? Happy Idiots?”

3. See also “Are Some ‘Sick’ People More Healthy Than Normals?” on the Primal Spirit site.

Continue with Apocalypse No! Chapter Eight:
Derailing the Cycles of War and Violence

Return to Apocalypse No! Chapter Six: Healing Crisis – Getting “Sick” To Be Well

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Eden Arise and a Message to All Wounded Deer and Centaurs: It’s a Consciousness Revolution, Aided by Gaia We Are Rediscovering Our Natural Self

Back to the Drawing Board for Our Species and a Call to Centaurs: You Are the One You’ve Been Waiting for … This Is Our Time … And the Time Is NOW

Wounded Deer and Centaurs, Chapter Fifteen:  Eden Arise and a Call to Centaurs

The Heart of the Problem, Gaia’s Cure, and Back to the Drawing Board for Humans: It’s a Consciousness Revolution as We Rediscover Our Natural Self

Through Gaia’s Eyes, Eden Arise: Chastened by the Environment We’ve Created, We Are Forced Inward to Rediscover Our Deeper, More Cooperative Human Nature

Gaia Heals HerSelf: So Far Astray and With Global Cabin Fever, We Are Forced to Look Inward and Go Back to the Drawing Board

Chastened by the Environment We’ve Created, It’s Back to the Drawing Board for Humans: Nature Balances HerSelf

How Far Astray

In doing the research for this book, I began to speculate on just how many people there are on the planet. Clearly the basic problem was there were too damn many of us here! I began to consider how far we’ve gone astray from any meaningful or sustainable path for our species on this planet. I reflected on how the effects of the changes we’ve made—for example, the reduction of oxygen in the atmosphere that goes with the increase of carbon dioxide, known commonly as the greenhouse effect—how it’s been discovered that these effects keep people close to their unconscious pain, closer to their unconscious in general.

It is as if we as part of Nature are also regulated by Nature, that the very effects of our overpopulation and our straying from a cooperative ecological niche for our species result in consequences that are inevitably going to bring us back into line …one way or the other!

Going Inward

Knowing as I do that environmental pollution and lowered oxygen levels promote diseases, general illnesses, hay fevers, epidemics of allergies, and a general weakening of our immune system–all of which, since the Reagan Eighties, we are seeing in abundance—I realized that people are more and more being forced to go inward because they are less and less able to go outward in a healthy manner.

Chastened by the Environment We’ve Created

Another factor in this is that the deteriorating quality of air and the increasing levels of toxins that we ingest are also attacks on ego defenses, which has important yet previously unexplored implications.

As I said previously, both Stanislav Grof and Arthur Janov—and others as well, I am told—at one time used carbon dioxide to take people into a nonordinary state of consciousness where people would be more open to their repressed traumas, to their unconscious mind. They did this to help these people heal these traumas.

They found that slight increases in carbon dioxide inhalation invariably brought up primal pain and birth-trauma feelings—that is, repressed painful feelings from our experiences of birth and infancy that our ego defenses normally keep “safely” tucked away in our subconscious.

Consider for a moment what that means for those trapped in the pollution-ridden cities! Though keep in mind that increased carbon dioxide is an atmospheric problem that affects everyone on this globe. I recall a TV report when I lived in the air-chunk-city of Denver, Colorado, in 1978. At the time, Denver’s air was rated as being the second worst in the country, behind Los Angeles, partly because the high altitude made for thinner air and thus higher percentages of toxins relative to normal air. Anyway, the TV report proclaimed how the number of hospital admissions for spouse abuse, child abuse, alcoholism, and related violence would soar on days when the air pollution index was high.

Air Pollution as a Psychedelic

Apparently, the reduction of oxygen in these situations acts similarly to a reduction of blood sugar or glucose to the brain, which results in an inhibition of the ego’s defensive ability to keep out unwanted information. Coincidentally, research has shown that this same kind of reduction of glucose to the brain is instrumental in producing the effects of certain psychedelics, including mescaline and marijuana.

But this reduction in defenses is not experienced or understandable only by those who have experimented with psychedelics. In fact, in at least minor ways we have all experienced it.

The workings here are similar to those in the common experience of being more cranky; irritable; irrationally emotional; more prone to depression, anger, and tears; more excitable; and in general, closer to one’s “shit,” when one is tired, overworked, or just gotten up from a sound sleep. In these situations as well the brain is inhibited—here because of fatigue—from being able to effectively fend off unwanted information, impulses, and emotions.

The evidence concerning heavy metal toxicity indicates that it, also, can have a similar effect at times on one’s mental and emotional state.

Global Cabin Fever

Also, there is the experience of “cabin fever,” which many people are familiar with. We like to think that simply the fact of being cooped up for a long period of time psychologically leads to wanting to break out and be free, to be irrational and highly prone to emotional outbreaks, and in the extreme to result in delusions and hallucinations. But obviously this is not the case or else these symptoms would be rampant in other situations where one is contained for a long period of time, and they are not. It turns out that there are biochemical reasons—not simply the fact of being cooped up—which account for cabin fever symptoms.

Consider that cabin fever describes a situation, most often, in which one lives in an environment that is insulated against cold winter weather—thus keeping out fresh air. And in which very often oxygen is further depleted by the burning of oxygen-consuming wood fires in fireplaces or woodstoves, or oxygen-consuming coal fires…whatever. With this in mind one can easily understand that that environment is going to be increasingly deficient in its oxygen level as time goes on. Add what we now know about lowered oxygen levels leading to lowered defenses and eruption of unconscious content, and we can see how such environments can lead to the symptoms that, combined, we call cabin fever.

When you consider that on a smaller scale, with the greenhouse effect, we are globally setting up the same conditions as that of cabin fever, we can see why there would be an emerging perinatal unconscious occurring.

With the entire world suffering a low-level cabin fever, it becomes even more understandable why there is the current fascination with escaping the Earth and setting up colonies on other planets and in other solar systems. This idea we see in science fiction scenarios of all kinds—consider the popularity of the Star Trek programs and movies. But I’ve also heard it coming out of the mouths of NASA spokespersons.

At NASA, they have considered building colonies on Mars! A multibillion dollar project—talk about high-cost housing! But this fascination and irrationality is understandable when you think of it as a symptom of a global cabin fever. Apparently, we not only wish to be break out and be free in traffic jams, we have magnified it to wanting to break free of our planet itself—as if Gaia, Mother Earth, were some confining, stifling Mother-womb that we needed to bust out of or die!

Of course, the other symptoms of cabin fever—being highly emotional, irrational, delusional, and prone to hallucinations—we have already discussed as being part of the furniture of our current global reality, so we need not go into them here.

Back to the Drawing Board for Our Species

But the consequences of all these factors taken together are inescapable: As we edge our way, in a myriad of ways, toward global destruction, we increasingly “sicken” ourselves both physically and emotionally/ mentally in the process. And this “sickening” is one of an eruption of unconscious material that causes us to psychologically “return to the drawing board” and seek solutions—both inner and outer—to our misery.

Eden Arise: Consciousness Revolution as We Rediscover Our Natural Self — A Deeper, More Cooperative Nature

Moratorium and Death as an Ally: Apocalypse Is the Teacher to Wake Us and Return Us to Eden, Our Natural Self

Down Can Be Up

Specifically, I am saying that inhibited brain functioning—whether through oxygen depletion, heavy metal toxicity, or other environmental anomalies—has the effect of heightened “mind” functioning…in the sense, at least, of lowered ego and defensive functioning. Thus, in the same way that psychedelic substances can open us to repressed perspectives by inhibiting “brain” activity, these environmental changes can be helpful in the sense of opening us up to suppressed individual…and global/universal…truth.

Therefore this “sickening,” this seeming decline or going down, can really be an “up”—in other words, it can be viewed as part of a necessary “negative” retreat for the purpose of bringing in new information and re-evaluation. And we may then create anew our more harmonious ecological role based upon this more accurate information.

Now, I am not espousing environmental poisoning as a technique of higher consciousness. But I am saying that apparently Nature…and we are part of Her…has ways of balancing HerSelf.

Death As An Ally

In this respect I might note that our co-habitation with the bomb and with environmental destruction is a spur to our growth of consciousness in a way akin to the traditional spiritual paths that speak of the catalyzing power of “having death as an ally.” That is, that the realization of the imminent possibility of death, which is in truth our existential condition, has been known to act as a spur to taking life seriously, and spiritually, and to “waking up” in general.

“Pay Attention!”

The power of this spiritual attitude can be imagined by considering how one would live one’s life if one constantly asked oneself: “If I knew I was going to die tomorrow…or in an hour, or next minute, et cetera...how would I live this day…hour, minute…before me?”

Indeed, a lot of the transformative power of near-death experiences is known to come from their ability to jog one into awakening to the fact of one’s mortality—the precariousness of one’s biological existence. In this light, we might view environmental damage on a global scale, then, as analogous to the bonk on the head from the stick of a Zen meditation teacher, telling us to “pay attention!”

The upshot of all this is that with this degradation of the external environment we are forced to go inward, to go back to the drawing board, so to speak, whether we want to or not. Illness in general and lowered oxygen levels in particular lead to a rising up of people’s repressed emotional pain, and they force us to confront the roots of our motivations and patterns of cultural engagement as well as our social and relational styles.

Moratorium

This “turning inward” is the essential meaning of the “peace” symbol, when you think of it. The upside-down cross pointing downward in a circle has rightly been used to symbolize “moratorium” — in other words, a period of halting of action in the world because nothing worthwhile can result from the ways we are currently doing things, and a turning away from the external world and looking inside to reevaluate. It is as if Nature, completely unbeknownst to us, balances us, pushes us down to our deepest programming and back to our earliest “grids,” individual by individual, and that this forces us to reassess our lives and causes us to create more meaningful lifestyles, more synergistic patterns.

So in a sense Nature’s reaction to our misconduct is to cause us—by means of the psychological effects induced by the biochemical alterations that are the result of environmental changes—to create new social and cultural forms. We cannot help but do this. And collectively, cumulatively, it cannot help but result in massive cultural changes of one form or another.

Through Gaia’s Eyes – Nature Balances Herself: Eve of Destruction or Global Healing Crisis

Eden Arise — The More Natural Self

Many have proclaimed, in these strange days, that it is our Western estrangement from Mother Nature—our particular need to control—that is at the core of the threats to the end of life on this planet. In such a case, one needs to regain harmony with Nature and acquire a consciousness of cooperation, not control.

It’s Cooperative Not Controlling

As Grof has claimed—and my personal experience attests—such a cooperative human nature is indeed our most fundamental human nature. In contrast to the “me versus them,” aggressive, and competitive imprint that is derived from our traumatic and premature human births, this more fundamental human nature is the result of a more fundamental imprint of symbiosis with the Other, as was the case in the womb surround during the relatively blissful prenatal period. The relation of the fetus to the mother at that time is one of cooperation, all needs met, flow in <——> flow out, and synergy of intents.

And when, as an adult, we reconnect with this more fundamental human nature, this more fundamental imprint, it manifests in us as a tendency toward that same kind of reciprocal relationship—cooperative, synergistic, and mutually beneficial. Only, as an adult, the Other with which this reciprocal relationship is had is Society and Nature. For these bear the same characteristics and relation to the adult as the womb did to the fetus.

Our More Fundamental Human Nature—Back to Eden

Furthermore, as Grof and I and many others have discovered, such a more positive human nature occurs naturally in a person when they have faced, reexperienced, and integrated their perinatal unconscious…as opposed to what is usually done, which is, completely denying it, projecting it on a scapegoat or enemy and engaging in wars and social violence.

So it is the recovery of this sort of more fundamental human nature—one in which we are in cooperative and mutually beneficial relationship with Nature, all life on this planet, and other humans—that would remove us from the brink of extinction.

Looking Through Gaia’s Eyes

When you think of it, when you consider that all of Nature—the whole planet, Gaia—is threatened by the actions of our species, and that that Nature would want to avoid this by balancing the elements that are currently skewed, it may be just the kind of global situation we see now around us that Nature would need to create in order to save “HerSelf.” It’s simple: We either change or die. Hey, why the long face!? If Gaia doesn’t look out for HerSelf, who will?

Acting Out

Granted, some people are not dealing in a healthy or positive way with the material that is arising. Instead of re-doing their basic programming, these people “act out.” Thus we have increased crime, aggression, hostility, one person against another.

And this fact is glaringly apparent in our big cities, where many who are not integrating this emerging information from outside their ego boundaries—from the unconscious—sadly are instead venting the energy of their pain—which our degenerating environment is opening up to them or giving them access to—in violent, destructive, wasteful, self-destructive, and pathetic ways.

One can also look to the grasping at racism, nationalism, and fundamentalism, which are not primarily urban phenomena by any means. These conduits of hatefulness are also a response that people are using to the feelings of pain, uncertainty, insecurity, and doubt that rise up, especially initially, in conjunction with these emerging truths.

Similarly, a great majority of people in general in our society are using drugs of one form or other to gloss over and obscure this emerging material rather than facing and integrating it. All in all these kinds of responses add up to a tragedy. And it is something that, if these reactions end up prevailing, could actually do every one of us in. [Footnote 1]

Helping Out

But about these others, what can we do—those of us who are changing our programming and creating new cultural patterns? It may be practical and advisable much of the time to just get out of their way if the ones acting out choose to kill each other off.

But we are often not able to “get out of the way” of those who are trapped in negativity. In addition, since we are all interconnected, we are bound to at least be indirectly affected by their actions.

And most importantly, since we are One and these others are actually ourselves in different garb, to the extent we are able to show compassion and be of assistance, we should not always want to step aside.

“Eve of Destruction” or Scenery of Healing?

To put the current chapter’s theme another way: If we were to concoct a world situation in which we would be forced to take a quantum step in consciousness evolution by healing the nefarious elements of our perinatal unconscious, would not that world situation look something like what we see around us today? Would it not be a world rife with obvious perinatal elements…and influences … with some people resolving and thus being healed of them? While others would act them out and self-destruct because of them…not to mention contributing to our collective global self-destruction, as mentioned earlier?

In other words, the situation today, as it looks, could as easily be seen as a prologue to an apocalypse and just as easily be seen as a healing crisis preceding a massive consciousness transformation. Put another way, this same situation can be seen by one person as the “eve of destruction” and another as the “scenery of healing on the pathway to peace.” So which will it be?

A Call to Centaurs

Obviously it is too soon to tell. But all things considered—an emerging perinatal unconscious, the wounded deers and return of the centaurs, a consciousness transformation in generations, and Gaia aiding us by keeping us unable to look away from our problems—there is reason to hope.

Most important, this book shows that some of the things we have thought were problems and indicative of a disintegration of culture and personality are just the opposite: There is a healing crisis going on, and people are becoming weller, not sicker. If nothing else my hope is that those wounded deer and centaurs reading this will realize they need no longer despair about the suffering inherent in who they are and their lots in life. Certainly, you are different, but this does not make you less than others. Indeed, you are part of the change happening. You are the ones you have been waiting for. Your inner turmoil is not a sign of imminent collapse and is not dangerous. It is more likely leading to a break through, not a break down.

As Hesse expressed long ago, a bird in being born out of its shell needs to destroy a world before one can be born. We also are being born; we are part of the world’s renewal, the Earth’s rebirth. So above all, do not lose heart. Instead embrace your role in this transformation. We do not know whether we will succeed or not. But we do know that we are in tune with and participating in the most incredible transformation this planet has ever seen. We have the opportunity to be lifted up in the most righteous and magnificent of causes.

And in so doing we can step out of our individual sufferings by dedicating ourselves to an effort on behalf of all others. In so doing we can cease the endless pain and woundedness of the melancholy deer. We can, like Chiron, embrace our wound and transcend it by seeking the healing of all. We can ultimately lay our suffering down in sacrifice to save our Promethean world. It cannot do it. It is doomed without us. It is up to us. We are the Centaurs, my friends.

Continue with next book: The Great Reveal by SillyMickel and the Planetmates. Begin with chapter, “Return to Nobility.”

Return to Psychology of Generations —The Changing of the Generational Guard: Why There Is Less Violence but More Depression…. And What’s Good About That

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Psychology of Generations —The Changing of the Generational Guard: Why There Is Less Violence but More Depression…. And What’s Good About That

Consciousness Evolution from the WWII to the Millennial Generations:  A Hierarchy of Healing, a Global Healing Crisis, and the Unseen Revolution

Wounded Deer and Centaurs, Chapter Fourteen:  Psychological History of Today’s Generations and Changing of the Guard

Healing Crisis Means Needing to Get “Sicker” Before We Can Be “Weller” and Making It When You DON’T Fake It: Centaurs, Wounded Deer, and the Consciousness Revolution, Untold

What’s in Your Head, Zombie? Being Really Sick, But Denying It — WWII Generation, Nazis, KKK, Right Wing, Tea Party

Birth Woes ~ World Wars and Can’t Know What You Don’t Know … What’s in Your Head, Zombie?

Getting Sick In Order to Get Well

What does this all mean? What does this portend? What might be the outcome of this emerging perinatal unconscious? In other words, consciousness evolution or apocalypse? And what is the meaning of this change in consciousness and of these wounded deer and centaurs? Is there hope in this development?

To answer what is the portent of these wounded deer and centaurs and what the emerging perinatal unconscious might mean on a macrocosmic or societal-global scale, it is helpful to look at what an emerging perinatal unconscious portends on the individual or microcosmic level.

What we have learned from the experiential modalities—holotropic breathwork™, primal therapy, rebirthing, vivation, and others like them—is that unerringly people need to get “sicker” before they can get well. This should not be news to psychoanalysts or any of the other mainstream psychotherapists or counselors either.

Healing Crisis

Basically, the underlying repressed material must come to the “surface,” must become more conscious…and obviously when it becomes more conscious its accompanying symptoms are exacerbated. This can be called a healing crisis in that the symptoms get worse, more obvious, more blatant; and there is a period of acting them out before integration and resolution happens.

One Must “Die” to One’s Sickness Before One Can Be “Born” Well

When Grof talks about birth/death scenarios in the perinatal unconscious, he is including these sorts of healings, where one must “die” to one’s sickness before one can be “reborn” into another way of being, without those sick patterns or symptoms.

Degrees of Disease

Dissociation – Completely Split Off

It’s YOU! YOU’re the f&^$#r!

We see a progression over the last century in which there was complete dissociation from the perinatal unconscious by those of the Fifties, the World-War-Two, and previous generations—hence complete projection of it on The Other—to lesser dissociations from it by the generations since, baby-boomer and afterward, which involve more awareness of it as being a part of oneself and less projection of it on The Other.

Wounded Deer

In this latter instance, there is more suffering from it and more individual acting out of it, so that in a sense one appears “sicker”—the perinatal is more obvious in one’s behavior, taking more individual forms, and it is more easily recognized and seen to be a personal problem…a “sickness.” Earlier I described this consciousness as being the way of the centaur, for it reflects Chiron, in ancient myths, having an ongoing wound but eventually becoming a teacher and healer.

To understand the ways the perinatal manifests depending upon one’s “closeness” to it, let us contrast the two extremes of being split off from it and being close to it.

Being Really Sick, But Denying It: WWII Generation, Nazis, KKK, Right Wing, Tea Party

Can’t Know That You Don’t Know

First let us take a look at what the perinatal appears like when it is completely split off from one’s conscious personality. This complete splitting off from the perinatal entails a complete repression and denial of it. Consequently, one has absolutely no access to it, and thus one is in total ignorance of the underlying motivations of one’s actions. One unconsciously acts out perinatal elements and traumas and manifests them in one’s behavior, rationalizing all the while that one has really good—non-perinatal, “real world”—reasons for why one is doing the things one is doing.

What”s in Your Head, Zombie?

Psychohistorians deem this state to be such an oblivious one that they use the term trance-state for it, fully intending all the implications and connotations that term engenders. That is, they are saying that people who are this repressed and split off do their acting zombie-like and out of motivations completely hidden from themselves. [Footnote 1]

Birth Woes ~ World Wars

In such total ignorance, and of course being totally ignorant that one is in ignorance, people in the past century have been able to act out their perinatal underbellies in ways to make such hideous and all-encompassing wars as World War I and World War II possible.

Leaving aside for a moment the myriad ways the perinatal has unconsciously been acted out in this century in creating the current situation in which we are on the brink of extinction—which can be considered the most serious consequences of this splitting off imaginable—simply focusing on this century’s major wars as evidence of perinatal acting-out alone is instructive.

The Nazis, in particular, were extreme in their dissociation from their perinatal, in their projection of it onto the Jews, and their consequent ability to act it out in horrific ways on them and others. Alice Miller and Lloyd deMause have each detailed the psychodynamics of this projection of primal pain—both perinatal and childhood—in the creation of the people that Adolf Hitler and the Nazis became in their adulthood. [Footnote 2]

The Nazis present us with the patterns of these processes of dissociation and projection in blatant and obvious relief. The way Nazis, especially in concentration camps, acted out perinatal trauma on their prisoners has been described in great detail by Grof as well. [Footnote 3]

Wounded Deer and Centaurs – Being “Weller,” But Appearing Sicker – Perinatal Awareness of Boomers and Beyond

Perinatal Boomers and Beyond—We Know THAT We Don’t Know…We Could Be Wrong.… But You Certainly Are

Being “Weller,” But Appearing Sicker—Generations Since

As I said, contrasted with being completely split off — dissociated — from one’s perinatal unconscious, as the Fifties and WWII Generation are predominantly, is being less cut off from it and having some access to its energies. This means that rather than being totally and blindly driven by these forces, which are acting on one indirectly, one actually feels them somewhat: One has a sense of their being a part of one’s experience as opposed to living within them so thoroughly that one has not a clue of their existence.

This means that one has more options than to act them out, but it also means they make one aware of one’s perinatal sickness. One feels them, suffers from them, struggles with them.

On the other hand, one does not suffer or struggle from unconscious energies that one is compliant with and that are completely manifest and supported in one’s social and cultural environments (for example, the worlds of the WWII and previous generations), however destructive that makes one’s actions.

Trancing Vs. Suffering

This difference may be likened to the difference between being a fish in water and totally oblivious to that fact versus living out of water and experiencing a downpour. When one is in less of a trance state, one is aware of alternative ways of being; in the example, that would be being dry. Consequently, one suffers and struggles amidst these forces and options…and one has at least some ability to choose one’s actions.

I do not believe it is simply coincidence that we are currently going from the Piscean Age — symbolized by fish in water — to the Aquarian Age — symbolized by a water bearer. This change was a big part of the consciousness during the Sixties, and I think we are beginning to see why: Going from a state where one is oblivious to the forces around one to a state where one can see the things one is dealing with (carrying the water) is no small thing.

It seems everything about evolution in humans has something to do with being between two mediums and the advance/the added perspective that comes with that, going all the way back to being the only ape to take to the water so much as to become partly aquatic—placing our species between water and land, halfway between a dolphin and a chimpanzee. I think we are heading toward being like the fairies and angels we imagine—halfway between land and air—but that is a whole other post.

Another analogy I’ve heard of this difference between the two modes of being completely oblivious and somewhat aware of one’s unconscious is that between living full-time in an arctic environment where one has to wear a heavy coat versus living in a milder climate. In the warmer climes, one is both aware of what it is like to not have a coat—one has capacity to feel better ways of being—as well as how bulky, obstructing, and uncomfortable it is to have the coat on—suffering more from it, suffering from one’s perinatal memories. Finally one is better able to decide when to have it on and not—one has more options. At some point I will discuss what this has to do with the increase of bipolar disorders, but not now.

One analogy I find especially provocative is the difference between watching a movie and being fully engrossed in it so that one does not know it is a movie, which is equivalent to acting out unconsciously from one’s early imprints. Compare this to watching the same movie with equal interest, but being aware that one is in a theater. You can see where in the second instance one would feel there are more options; and one would feel that one could step back before finding oneself caught up in horrific actions.

Wounded Deer and Centaurs

However, being aware of one’s discomfort (having “more access” to the perinatal), one suffers like the wounded deer—the innocent who feels things and so struggles with society’s sickness that many others are unconsciously perpetrating. But, with time and success in handling this pain, one can become the wounded healer—the Centaur.

Now, why and how would this occur? As I’ve said, some access to the perinatal and more blatant and direct acting it out is exhibited by many of the baby-boomer generation. This is in large part due to their having been raised in a way that required less in the way of ego defenses to keep their primal pain suppressed. Psychohistorians like Glen Davis and Lloyd deMause have detailed a slow advance of child-caring techniques, with generations since the WWII Generation being raised with more attention to their needs and less harshness and cruelty…increasingly more love.

“What the World Needs Now, Is…”

Before anyone begins thinking “permissive” or “spare the rod, spoil the child,” let me point out that I will be continually stressing how this development is not only a good thing (why wouldn’t love be good?) but is one of the few sources of hope for our future we really do have.

For less childhood pain and trauma means one is stronger and more able to face the even deeper perinatal pain.

Choosing Lesser Evils

At any rate, the extreme acting-out and total dissociation from the perinatal exhibited by the World-War-Two Generation was followed, in the generations coming after, by less relative dissociation and less horrific forms of acting it out. Quite simply, generations as a whole had better ability to refrain from the more blatantly evil act outs—wholesale murders and world wars, pogroms and genocide, inquisitions and witch-burning, racism and slavery. They were more able to choose seemingly milder forms of suffering and self-destruction — polluting the atmosphere, water, and food; population explosions and crowding of cities; and traffic jams.

The common everyday traffic jam is especially instructive of perinatal dynamics as traffic congestions replicate asphalt birth tunnels where one not only breathes exhaust fumes from trucks and other autos—fetal malnutrition—but also can become gridlock at any moment, thus re-creating the intense frustration and no-exit hopelessness, and rage, of BPM II.

Baby-Boomer Perinatal Awareness

Other examples of the scenery of modern times where the perinatal is manifesting but is less projected onto another:

We Know THAT We Don’t Know…We Could Be Wrong.

Many baby-boomers had enough access to their perinatal underbellies to question the absolute rightness of the Vietnam War and so they campaigned against it. This is indicative of closeness to the perinatal because it shows an ability to doubt one’s egocentric defenses—as given by society and family of origin—and to look at situations from the eyes of the Other.

So much was this evident in boomers that some were even able to see the Vietnam War through the eyes of the enemy—exemplified by Jane Fonda’s trip to Hanoi, the waving of North Vietnamese flags at demonstrations, and the carrying of little red books of the sayings of Chairman Mao tse Tung.

But It’s Clear You’re Wrong.

The baby-boomer—or Sixties—generation also indicate their closeness to their perinatal in their campaigns against some of the act-outs of the perinatal mentioned above: These include actions against pollution; a rejection of city life, with its gridlocks, pollution, and crowding , and a return to the country, in communes or otherwise; an awareness and rejection of polluted foods and creation of a natural and organic foods movement; and actions against global overpopulation including support for birth control, a pro-choice stance on abortion, and delaying of baby-making on their own parts along with a reduction in the size of their families.

The sexual excess that is characteristic of the perinatal, specifically BPM III, was evident in boomers’ free love and promiscuous sexual behavior.

Many more examples could be given. But the proof of their closeness to their unconscious dynamics lies not only in their actions—as mentioned above, in their more blatant acting them out or in their actual actions against the blatant acting out, both of which indicate closer access—but also in the study of their unconscious dynamics. As mentioned in Chapter Twelve, Kenneth Keniston found in his study of the psychodynamics of the Sixties generation when they were in their youth an unusual amount of perinatal symbolism and self-analysis. (See “Raging to Reenter, Digging Under Ground.”)

Boomer Rage, Perinatally So

We Shall Overcome.

We also see perinatal feelings in the focus of the baby-boomers on empowerment. This word appears to come up in every area of their lives. It can be seen as the natural focus of a generation that feels itself inside to be a helpless fetus facing an overpowering obstruction of a womb.

Hence baby-boomers are of course also closer to the frustration, rebellion, and yes, rage, that is part of the perinatal complex. We saw it exhibited by them in their anger at authority in the Sixties, their rebellion against the Vietnam War.

“Get the &%$ OFF Me!”

Keep in mind that a huge aspect of the perinatal is feelings of restriction, thus frustration, and, consequently rage against large entities of obstruction—like the womb was in relation to the small and helpless fetus. In doing so, we see that the reason for their rage is simple and understandable.

Baby-boomers, characterized as being closer to their unconscious, especially the perinatal, have more access to their anger: This means they feel their anger and are less likely to act it out in more hidden, disguised, and dire ways such as war-making, racism, and anti-Semitism.

This does not mean their rage would not be troublesome. The perinatal lets no one get off scot free. We see lots of pre- and perinatal anger coming out in the last few decades in the phenomenon of the “angry electorate.” Let’s look at that next.

You Didn’t Really Believe Elections Had Anything to Do With Issues, Did You? Biting the Feeding Hand … Perinatal Rage and Panicky Electorate

Seriously? You Actually Think Elections Have Something to Do With Issues? Biting the Feeding Hand … Perinatal Rage and Panicky Electorate

More recently these baby-boomers have been coming into the triumphant phase of their lives. They make up the largest sector of the electorate, and their influence is reflected more as they come into positions of power in the media and elsewhere.

The Angry Electorate and Boomers

But their influence has been diffused and confused because of the anger of some of them. Their irrational rage—combined with the reactionary consciousness of the Fifties Generation, many of the Fifties Gen children of Yuppies-Gen Xers, and the remaining WWII folks—has most often skewed election results against the Boomers interests and their true desires. Though not the majority of boomers, enough of them expressed their rage to swing election results in favor of the other side.

1992 – “Mad as Hell”

Beginning in the 1992 and 1994 national elections, these baby-boomers exhibited their perinatal influences in contributing to the totally unexpected phenomenon of the “angry electorate.”

At the time, pundits and media analysts were at a total loss to explain the rage of the electorate that was affecting these elections. In 1992, they were totally surprised by the showing of three men in particular—Jerry Brown, Pat Buchanan, and Ross Perot—who seemed to have one thing in common: the angry tones and rebelliousness that characterized their speeches, as compared to others. [Footnote 4]

The demeanor of these candidates was at such odds with the other candidates that when Bill Clinton one night responded angrily to a comment by Jerry Brown about Hillary, Clinton’s wife, it was that part of the debate—of Clinton being angry, all issues aside—that made the news that night!

Though the rage of the electorate in 1992 caused the Brown, Perot, and Buchanan phenomena, it was split among them, so Clinton ended up winning. This of course was also OK with the baby-boomers in that (1) Clinton and Gore were baby-boomers like themselves and (2) in the race against Bush, Clinton was the challenger, and thus the rebel; and Bush was the “bum to be thrown out.”

However, this rage did not go away after the election, which highlights its having perinatal origins. In fact, after the shortest “honeymoon period” in history, by some accounts, it became directed at the most likely target/center—the President, Bill Clinton, himself.

We all know how despite the successes and progress of Clinton’s first year, he was especially singled out for ridicule and denigration by the media. He could not seem to do anything right, and the most incredibly outrageous behaviors were attributed to him.

1994 – “Throw the Bums Out … Again.”

This rage spilled over into the next year and, sure enough, during the midterm election—the issues be damned—the angry electorate was in a mood to “throw the bums out” again. It did not matter the party….I do not claim that all those of my generation are always as politically astute as they are angry.

The Republicans called it a “revolution.” It was simply the acting out of an electorate in the throes of perinatal feelings—that is, feelings of frustration, being “tied up” by red tape, an inability to go forward…that is, up the economic ladder—wages had been stagnating since the early 80s…being overcontrolled and pushed around by regulations…big government being the big mother womb keeping the fetus locked in and unable to move…and out of all this, the consequent anger and rage.

1996 and 1998 — “To Hell With You!”

At any rate, succeeding elections bear out this analysis of an angry electorate. In 1996, despite the much ballyhooed “Republican Revolution,” sure enough, the electorate was spoiling to “throw the bums out” again—only this time it was the Republican Congress. So there were Democratic gains at the time.

And in 1998, when everything pointed to a huge Republican landslide because of the Lewinsky scandal, the electorate again showed their rebellion and anger toward both the pundits and the Republicans who had been lambasting them with details of the scandal for nearly a year by giving the Democrats gains again! [Footnote 4]

2006, 2008, and 2010 — Panicky Electorate

In 2006, 2008, and 2010, it was an angry electorate reeling against oppression; and in the case of 2010, doing it mindlessly, against their own interests. If there were not perinatal charge to all this, Americans would not be so irrational about their choices.

Perinatal Rage

People have had good reasons to feel oppressed since the Eighties when Reagan began the giveaways to the rich and the budget cutbacks, continuing to this day, that have caused the masses to feel constricted and oppressed.

Yet, if this did not result in their being perinatally overloaded so that they cannot reason, they would not have been able to be led to fight their own interests as they were in 2010 and in an ongoing way as exemplified by the Tea Party and the success of right-wing agendas.

Reacting, Too Angry and Confused to Think

Another aspect of this irrationality on both sides of the political spectrum has to do with this idea that there is no difference between the two major parties. Feeling oppressed perinatally is characterized by a pressure from all sides simultaneously. There is an inability to distinguish or discriminate between forces that are helpful and those that are dire, as any and all developments seem threatening in situations of crisis. In a situation of overwhelm, further, there is an inability to think clearly. One just fights back, explodes, reacts. It’s no coincidence that righties are called reactionaries.

Biting the Feeding Hand

The upshot is an inability, under the pressure of perinatal feelings, provoked endlessly by actual oppression economically, environmentally, socially, and culturally, to rail against any authority, to bite the hand that feeds one. This is exactly like the panicked swimmer who in danger of drowning fights off his or her rescuer.

Can anyone at this point still maintain that the politics of the last few decades had anything at all to do with ideology or issues?

Millennials and Their Opposites – Fifties Generation Tea Partyers … How OWS and Tea Party Movements Are Generationally and Perinatally Different

Millennial Gen Occupiers and Eisenhower Gen Tea Partyers Are Perinatally As Well As Generationally Opposed

Right-Wing “Hate Groups,” the Tea Party, and the Fifties Generation: Perinatally Oblivious

One might also note the rise of “hate groups” occurring at the same time as the phenomenon of the angry electorate. Hate groups fill their ranks from folks on the extreme right and their actions are exemplified in the Oklahoma bombing tragedy and more recently in the Tea Party.

Perinatally Clueless

But notice again then that these hate groups are always on the extreme right of the political spectrum and thus exemplify a World-War-Two mindset in relation to their perinatal unconscious: Specifically, the mindset is one of being completely cut off from one’s unconscious dynamics and being in total denial of unconscious motivations so that one can have the complete certitude—lacking any access to the unconscious which would give rise to doubts—that makes violent actions possible.

However the reason for bringing up the hate groups is to show how much their actions as well are dominated by perinatal—in their case, totally unconscious—dynamics.

For without exception their reasons for rising up against the government—representing the overwhelming womb—has to do with frustrations, like the trapped fetus feels, in regards to “oppressive” taxes, governmental red tape, laws, and other regulations that they feel restrict their freedom…to move freely, as one wanted to but couldn’t, in the womb.

Tea Party and hate group ranks are prevalent with Fifties Generation folks. The Eisenhower Generation — after the WWII Gen and before Boomers — were born just before or during WWII. They are mired in prenatal fears coming from the fact that their parents were living through such distressing times as WWII and the Great Depression when they were inside their mothers. They were “marinated” in the womb with fear and insecurity. They also were not brought up with the societal advance in child-rearing the next generation of boomers, and those afterward, would be granted. So it is understandable they would be both cut off from perinatal access yet full of perinatal pushes and pulls to act out in confused and self-destructive ways.

Perinatal Access of Millennials

Being Boomer Kids, Wouldn’t You Kind of Expect That?

Now on the other end of this perinatal spectrum we have the most recent generational cohort to be making a mark. The Millennial, or Baby-Boomer Echo generation, show the same inner access as their Boomer parents. They demonstrate as well their parents’ consequent refusal to act it out on a larger scale: It has been said that the greatest concerns of those in this generation, now in their twenties and thirties, are the environment and racism-bigotry.

Activist, Progressive

They show the progressive bent of their parents, also, in their having a lot to do with giving America its first African-American president. And to the environment and minority rights, we need to add classism, economic fairness, and human rights because of their phenomenal outpouring of support in the past year for Occupy Wall Street and for union rights in Wisconsin and other states. They are showing global strength in opposing fascism, economic injustice, political oppression, and human rights abuses in Occupy and Arab Spring movements. They’ve filled massive demonstrations against the draconian economic policies of Republicans in Wisconsin.

Climate Change and The Environment

We know how pollution and action against pollution indicates a closeness to one’s perinatal. To put it another way, it is clear that only a total denial and disconnect between one’s consciousness and one’s unconscious perinatal dynamics would allow one to act it out unconsciously in the creation of pollution and in the denial of it as a problem or a mindless neglect of it. So the fact that these Baby-Boomer children, the Millennials, are so cognizant, concerned, and active in relation to global pollution and climate change shows their lack of denial of this perinatal act-out.

Multicultural, Resisting Racism and Oppression

But what of racism and bigotry? How is this an indication of a closeness to the perinatal. There are several ways in which this is so. As mentioned, a closeness to the perinatal allows one to doubt one’s given defenses and to glimpse alternate perspectives—in particular to look at things from the eyes of The Other.

In this way, the baby-boomer echo generation are able to see oppression, injustice, and unfairness as it is played out in the lives of minorities who don’t share their (predominantly) middle-class advantages. They simply don’t “get” racism, sexism, or bigotry of any kind; it is incomprehensible to them. They strongly oppose imperialism, colonialism, or oppression of any kind. Relatedly, they support animal rights and oppose animal abuse and cruelty. They don’t understand torture and violence against fellow planetmates.

Naturally they were helped in that awareness by the gains of previous decades, beginning in the Sixties, which had them growing up with diversity of racial and ethnic heritages—seeing things multiculturally not narrowly—in their schools and in the omnipresent media. They grew up with the environmental awareness that was set in motion in the Sixties; they don’t know of a world before recycling and energy conservation. Activism, demonstrations, and political action have been a part of their lives since they were born, unlike the several generations that preceded them and even their Boomer parents who grew up in a politically castrated Fifties.

But there is another, stronger element. This is the factor of oppression and unfairness itself. We experience compression (oppression), and frustration at our attempts to go forward, and what feels like hopeless unfairness and injustice, when in the throes of BPM II birth trauma. To see these facets of the fates of minorities, as in racism, or gender or sexual bias, points to this echo generation’s closeness to their own perinatal oppression; hence their ability to empathize with oppressed minorities.

This ability to realistically sense and respond to oppression is also the reason they would throw themselves in heartily in defense of unions, an increasingly oppressed middle class, and public sector employees.

Of Goths, Gen X, Anti-Abortionists, Pacifiers, and a Hierarchy of Healing … You Make It When You DON’T Fake It

Flaunting One’s Sickness Is Healthier Than Hiding It … Gen X, Goths, Pacifiers, and The Hierarchy of Healing

A Hierarchy of Healing?

This idea that those close to their unconscious conflicts are more likely to act them out blatantly goes completely against one of DeMause’s tenets. He wrote, “The higher the psychogenic mode of the psychoclass, the less it is necessary for it to act out its conflicts.” [Footnote 5]

However this is exactly the crux of my difference with his theory and is a central point I am making. For from my perspective, the higher the mode of child-caring equals the less the defenses. Hence, the more it is likely that that generation’s conflicts will be close to the surface, seeking resolution … like Maslow’s hierarchy of needs theory. We might want to call it a hierarchy of healing theory. [Footnote 6]

In other words, our observing the supposed “acting out” of an underlying trauma does not mean that the group or person in question is actually or, at least completely, “acting it out” and defending against it. It may be that that group is resolving, healing, or integrating it—taking it inward rather than acting it out…in the world, on others…whether to a small or great extent. Using the analogy of Pandora’s Jar, described earlier, they are opening the jar, at least a little. And I disagree with deMause in that I wish to stress that it is healthier by far to do that. Let me explain:

The difference between acting out and resolving is whether the actions are done in total dissociation from the unconscious dynamics, that is to say, in a trance state—as explained earlier in regard to the World War Two generation and the Tea Party—or whether there is at least a modicum of insight into it occurring as a result of things inside of oneself, not completely projected onto the outside.

The attitude that leads to total dissociation and acting out was expressed in a recent 2012 military movie, Act of Valor, which depicted Navy Seals engaged in anti-terrorism activity. At the end, the manner of dealing with pain recommended for these American soldiers and “men of valor” was to (paraphrasing) put all the pain in a box, shut it tight, press it down till it is smaller and smaller, and never, under any circumstances, let it out!

However, in non-acting-out—“acting inward” or taking back the projection—there is a tad of insight, as, for example, in the “overexamined life” of the “uncommitted” and the “self-analysis” of the young radicals of the Sixties generation. Similarly, the rock concert revivication of all current generations except the Fifties and WWII ones, as I’ve mentioned, is about personal experience and growth, and it is not about acting out on another; whereas an example of the extreme other end of that would be engaging, trance-like, in a mass killing against a perceived political enemy, as Loughner did, and as we do as nations in wars.

Another example of complete dissociation are the anti-abortion folks. They don’t have a clue of the connection between their own unconscious prenatal pain and the feelings they have about unborn others. They are not wrestling with their feelings, they are trying to change the world to conform to their defenses around those feelings—that is, they want the world to suppress that womb time out of existence like they have done to it in their own minds. The proof that it is acting out is that it is all about changing others’ behavior, and it involves imposing one’s inner pain on others forcefully and aggressively—which we have seen in its extreme form with the murders of physicians committed by anti-abortionists

Flaunting One’s Sickness Beats Hiding It—Generation X

The self-analysis of the Sixties Generation was followed by a different mode of struggling with perinatal pain by Generation X, which continues in abated form with the Millennial Generation. It was manifest rather strikingly with the Goth phenomenon and the vampire fascination that began in the Eighties, coincident with Gen X’s coming of age. Goth and vampirism show blatant perinatal dynamics that are not unfelt and completely repressed as in dissociation with its trance-state aggression against others. An example of Gen X perinatal acting out of these dynamics in total dissociation and trance state was given above in the anti-abortionists. But Goth and vampire culture show folks feeling and immersed consciously in these pushes and pulls and wrestling with them, trying to work them out as opposed to act them out.

Hey, It Was Tough!

This is rather clearly shown in looking at the “regression” in Europe, described by psychohistorians, which occurred in the Nineties. This behavior showed a bit of insight…and resolution happening…in that the baby song being hummed was about the very real hardships of being a baby. Therefore, an actual truth about their own lives was being faced there by those singing along with it. The song was not being used to deny or defend against those traumas.

One might suspect that as well in carrying around such blatant examples of regression as a pacifier. For someone in a more defended mode would be highly threatened by such an obvious symbol that they are really needy children inside. More defended folks would be terrified such overt behavior would make them look wussy or sissified—that is, look like that vulnerable, frightened baby that they really feel themselves to be but are doing their damnedest to hide from everyone. Imagine how those Navy Seals described above would feel walking around sucking on a pacifier, for example.

So in actually carrying around a pacifier these youth were not only displaying an insight into their feelings of sometimes being needy babies, on the inside, but are actually flaunting this awareness, as if to shame, or slap the face of, or be “in the face” of a generation of their parents—the Fifties Generation for the most part—who did not see their needs when they were babies—however effortfully and obviously they sought to demonstrate them. Thus the symbols needed to become more and more shocking and obvious.

Look at What You Did to Me!

For example: the jeans with requisite holes around the knees was screaming out, “You did not take care of me; you made me feel like a poor, orphaned, ragamuffin child.”

The piercing of mouths, nose, ears, and even tongues shouted,

“