The Vision of Ourselves Arising from This New Research Is the Most Important One for Understanding Our Humanicidal, Ecocidal Plunge and for Doing Something to Reverse It
How do we go about changing the patterns of millennia? How do we change, and change radically … and soon? How do we bring about the consciousness transformation that will allow us to avert the humanicidal, indeed ecocidal, scenario we are currently bringing about at breakneck speed.
Well, it is pretty clear that it is ignorance pushing these trends, along with unconscionable doses of denial and ignore-ance. So, reversing this means learning why it is humans can be so self-destructive. Ignorance must be replaced with awareness and understanding. Looking at our problems must be happening more than our current denial is. And we must trace our current ecocidal tendencies to their roots, and we must do something about them there.
This is something I have been doing for over forty years. I sought the answers to our most important questions. I did not know that someday these questions would be as pressing as they are currently. I thought we would have turned the corner on these problems a long time ago, as indeed we should have done if we were to give ourselves any real chance.
Be that as it may, I have researched and studied in this area. I have undergone many years of deep experiential psychotherapy to trace the roots of these human tendencies within my own mind and psyche. (See, for example, Wounded Deer and Centaurs, Prologue: Sure It’s Hard).
And I have studied humanity—it’s mind and it’s culture—in depth.
What I have discovered is that our current humanicidal tendencies are rooted in a particular birth that characterizes humans. Elsewhere I have delineated how we humans, among all species, have come to be unique in this manner. In another book, I have laid out how and why these unconscious traumas from our birth—our perinatal unconscious—are rising more than ever before, whether to our detriment or in some uncanny method of healing.
In this book, Wounded Deer and Centaurs: The Perinatal Zeitgeist of Postmodern Times and the Necessary Hero, we look deeper. We trace those tendencies further, to even deeper roots. We find patterns even more profound; we see possibilities even more promising.
But before going deeper even than birth, in teasing out our patterns and predilections, we need understand birth. We must review the perinatal imprints on our personality and remember how we are affected, indeed, pushed and pulled by forces those early events have set in motion.
Pre- and Perinatal Psychology and the Phenomenon of Re-Experience
Pre- and perinatal psychology is the field that deals with the effects of events occurring prior to (prenatal) and surrounding the time of birth (perinatal) upon later life and personality. An ever increasing amount though certainly not all of the information we have about these periods of our lives and their effects is derived through the later and vivid remembering of these events in a phenomenon known as re-experience. Correspondingly, the two most frequently asked questions about this relatively new field, put by those initially encountering it, are those concerning the specific meanings of the terms perinatal and re-experience.
At the outset, I wish to present an explanation of these two terms and of my unique personal relation to this topic as well as some of my background in exploring it. I will follow this with an historical overview of the field of prenatal and perinatal psychology, which will reveal the key concepts and understandings employed throughout this book.
Re-Experience and Reliving
For over forty years, beginning in 1972 when I was a senior undergraduate in college, I have been involved both personally and professionally in a comprehensive investigation into the phenomenon of re-experience. Also called reliving, this phenomenon is reported to consist of a full somato-cognitive remembering of previous events in a person’s life. Reliving involves experiential but also observable and measurable components, such as brain wave changes, characteristic physiological and neurological changes, and typical observable body movements.
This phenomenon can occur, to varying degrees, in many consciousness-altering modalities—including hypnosis, LSD psychotherapy, primal therapy, rebirthing, and holotropic breathwork; to a considerable degree in re-evaluation co-counseling and treatment for post-traumatic stress disorder; and, occasionally and spontaneously, even in mainstream forms of psychotherapy, counseling, and “growth seminars.”
Re-experience is a more vivid and more completely somatic catharsis than what has been described in psychotherapy in terms of “abreaction.” It is in such contrast to normal abreaction that when these seemingly bizarre yet healing events have spontaneously erupted in traditional or mainstream Western contexts they have usually been mistakenly labeled psychotic, been intervened upon, and then aborted—via drugs and other highly coercive measures—by the attending therapeutic authorities.
However, with an increasing appreciation for their therapeutic value, these events are gradually becoming understood and accepted in therapeutic contexts and thus allowed to complete themselves and to instruct the participants and observers in their meanings. Therefore, they appear to represent something new in our culture in terms of both a way of approaching knowledge and in terms of the kinds of information that are discovered (Grof 1976, 1985; Hannig 1982; Janov 1971; Lake 1966/1986; Noble, 1993; Stettbacher, 1992).
My Relationship to the Phenomenon of Re-Experience
My interest in the phenomenon of reliving began forty-three years ago at Franklin and Marshall College in Lancaster, Pennsylvania. As an undergraduate there I was most inspired by a course in religious studies titled “Religious and Psychological Approaches To Self-Understanding.” I was so inspired by the course that I constructed my major around its topic and initially even used the same title for my program’s name. This major in “self-understanding” would lead me, in a few years, to a profound interest in and exploration of primal therapy, as presented by Arthur Janov (1970) in his much-publicized book, The Primal Scream: Primal Therapy: The Cure for Neurosis.
By 1972, I had completed all but the one final semester for a B.A. That semester was to include the cumulative project—required of such a Special Studies (individually structured) major. However, since my project would focus on primal therapy and one of primal therapy’s basic premises is that knowledge cannot really be known except through experience, I could not in good conscience turn in a project describing primal therapy without first experiencing it. Consequently I withdrew from college, for what was supposed to be only a semester, with the intention of “going through” primal therapy and then returning to school to write my cumulative project on it. In those days, the entire process of primal therapy was reputed to take only three to six months.
But a lot was unknown about that modality in those early days. As it turned out, I would not return to school to complete that final project until 1978—at which point I had five years’ experience of primal therapy behind me and was living in Denver, Colorado.
In addition to these experiences, I have amassed a broad array of other experience and training over the years that have contributed to my understanding of re-experience and of this field in general. Besides my two decades and more of primal therapy … both formally and in “the buddy system” … I have received training as a primal therapist. I am also a trained rebirther, having explored that modality since 1986. I have been experientially exploring the modality of holotropic breathwork since 1987 and did training with Stanislav and Christina Grof in that technique.
Finally, I have been facilitating people in their journeys into deep inner primal and holotropic states since 1975. I’ve given individual sessions in all three modalities of primal therapy, rebirthing, and holotropic breathwork. And with my wife, Mary Lynn Adzema, I conducted three day workshops in something we called primal breathwork. I’ve conducted two-day group workshops in this modality at conferences, which were attended by as many as 60 experiencers at a time.
Thus, I have experience in my own process in these modalities; but in addition I have facilitated for others on many occasions, and at times, it was my main profession—though most of my life I have spent in writing, teaching, and research.
Pre- and Perinatal Re-Experience
Re-experience of birth and of the events immediately prior to and after birth are termed perinatal—from the Greek, literally “surrounding birth.” It has been widely described at this point by a number of authors but is most closely associated with the work of Stanislav Grof, Arthur Janov, and Frank Lake.
However, one significant and as yet little explored or understood phenomenon, arising also from the modalities mentioned, is that of prenatal re-experience. In this case, the experiencer reports … and observationally appears to be … experiencing events that happened en utero, sometimes going back as far as sperm, egg, and zygote states (Buchheimer 1987; Farrant 1987; Grof 1976, 1985; Hannig 1982; Janov 1983; Lake 1981, 1982; Larimore 1990a, 1990b; Larimore & Farrant, 1995).
These reports are at such variance with Western professional and popular paradigms that they are met with near-universal incredulity and, too often, premature dismissal. Yet the evidence from the mounting numbers of experiential reports and empirical studies attests that something which is at least unique and interesting is going on here.
Nevertheless, much of this prenatal information is thus far unformulated, untheorized, and unintegrated into a coherent structure for making sense of these experiences. This book will go a long way toward doing just that—making sense of prenatal experiences and exploring the implications and prospects of the knowledge gleaned from this fascinating new area of research and which arises from the vision that an exposure to this material induces.
Indeed, the earliest indications are that the implications from including the prenatal and primal perspective are vast—one might even say revolutionary, in the true sense of the word. For indeed this new perspective, this new information seems to call for an overthrow, or at least a reversal, of many of the aspects of the dominant paradigms in child-caring, child development, psychotherapy, and spiritual growth. Not the least important, these findings and insights have direct bearing on our current ecocidal and humanicidal plunge to oblivion. So, the vision is the most important one for understanding why we are doing what we are doing and then how we might do something to actually reverse our course.
To begin, then, let us review what has so far been conceived in relation to our life and our worldview in the arena of pre- and perinatal psychology.
Continue with We Are a Fever, Part Two — The Evidence That Life’s Blueprint Is Written at Birth: Prenatal and Perinatal Psychology Overview — Early Theorists, Psychoanalysis, and Birth
Return to The Sins of the Fathers: I have This Sense of Brother/ Sisterhood — That We Are Engaged in an Immense Undertaking … Necessary for the Survival of This Planet.
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