WEDDED TO REBIRTHING RITUALS

At the point when the perinatal unconscious arises, individuals -- and collectively, society -- have the choice to allow the emergence of these feelings -- we call that feeling them -- and reliving them (in this instance, reliving one’s birth) to integrate and heal the underlying (birth) trauma, or the individual and society can choose to avoid these uncomfortable feelings through acting them out in one form or another.  Of course war is the greatest, most all-consuming form of such acting-out . . . the greatest struggle.

Thus, the fact is that because humans are who we are -- characterized by a particular kind of birth process, i.e., traumatic, and related to our distinction of standing upright and thereby decreasing the pelvic opening as well as suffocating the fetus prior to birth¹ -- we are destined to go through periods of rebirthing purificatory rituals, whether for good or ill.  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.

These rebirthing rituals we are doomed to repeat, one way or the other.  We are going to act out this primal pain (birth trauma) in periods of feelings of expansion; then closedness or entrapment, guilt, and depression; then aggression; then release or submission (depending upon whether one wins or loses the war); and then relative peacefulness, or extreme repression and depression (depending again on winning or losing).  These are then again followed by either (in winning) the same cycle of expansion then entrapment . . . or (in losing) a similar cycle of reemerging strength (akin to the expansion), then continuing depression or overarching gloom and helplessness feelings coupled with revenge feelings and blame (akin to the closedness and guilt; but note that revenge feelings and blame are also aspects of the BPM II matrix); and then the cycle is the same again -- viz., aggression, release or submission, and so on around.
 

RAILING AGAINST THE DARKNESS

So the question begging to be asked is "What do we do about it?"  Do we, as Mayr and Boelderl do in their article, "The Pacifier Craze: Collective Regression in Europe,"² decry the regression . . . as if by disclaiming it we could somehow keep the cycle from happening.  They write, for example, that the situation of collective regression in Europe "strikes us as being high-explosive [sic] and bitter enough."³  In another place they exclaim, "What is horrible about this insight [of the increasing collective regression in Europe] is the additional observation that regression is becoming still more radical."⁴

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

This is confirmed by Mayr and Boelderl in their statement that "[R]egression by definition is a process of repression and a defense mechanism."⁵  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.  Moreover, these words 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.⁶
 

"Stop It!" . . . Yeah, That's Gonna Work

At any rate, if we adopt the Freudian tactic, 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"!  That is to just stop their cycles of neurotic self-sabotage and self-destruction, which are the individual manifestations/ acting out of their birth traumas.  This disclaiming of the cycle and the reliance on "will-power" to change one’s patterns has been exposed in its impotence, as evidenced by the growing acknowledgment of the ineffectiveness and, indeed, counter-effectiveness of psychoanalysis.⁷  This impotence of intellectual understanding in the face of these patterns of self-destruction occurs because these schemas are rooted in memories that exist 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."⁸
 

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";⁹ 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.

Other approaches include the bulk of the spiritual, new-age, or transpersonal means that are flourishing these days, which basically differ from all others in their belief that one can simply bypass those cycles and go directly to the Light or the Self by dismissing the cycles/ the Darkness (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.  Finally, these newer schools and strategies for healing include those of what might be called experiential psychotherapy, which includes primal therapy, Holotropic Breathwork^TM, 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 talk oneself out of one’s inner fears and one’s Darkness/Shadow), but by reliving those cycles of violence at their (primal) origins . . . that is, by reliving the violence of birth, which is so thoroughly, masterfully delineated in deMause’s paper.¹⁰
 

AUSPICIOUS COLLECTIVE REGRESSIONS

But from this perspective of experiential psychotherapy -- one completely congruent with and grateful of deMause’s contribution in his article -- regression, in Europe, or elsewhere, is not seen as something to decry, disclaim, be horrified of, or be seen as dangerous (as in Mayr and Boelderl’s article) 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, developments like those that Mayr and Boelderl describe as collective regression in Europe and Lawson describes as occurring at rock concerts¹¹ 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 childrearing than that previously¹² that they have fewer defenses, fewer layers of obfuscation covering up their unconscious psychodynamics; consequently the regression is seen more clearly in their behavior.
 

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, 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; it is more likely to be acted out in lesser 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,¹³ 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.  Janov was the first to point out that a permanent resolution of underlying trauma initially entailed an aggravation of symptoms and symbolic acting out,¹⁴ i.e., the underlying dynamics become more blatant and apparent in behavior.  He 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.¹⁵
 

QUESTIONING AUTHORITY AND ONESELF IS GOOD

The Most Advanced Child-Caring

Finally, the correctness of this view has been borne out in recent history.  Glenn Davis analyzed the socializing psychoclass of child-caring 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.¹⁶  He concluded that in America the Vietnam War was perpetrated by individuals belonging almost entirely to the aggressive-training and vigorous-guidance psychoclasses.¹⁷  Yet it 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 delegated-release child-caring mode¹⁸ -- the most "advanced" mode short of the helping mode (which would essentially, then, be that mode enjoyed by the children of the delegated-release psychoclass) and psychologically with the most "advanced" ego structures¹⁹ (again, prior to their children -- those of the helping mode).
 

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 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 -- obvious indicators that the generation as a whole was open to seeing the war from the North Vietnamese perspective:  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 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 -- 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 (Sixties) generation of youth?  The answer:  Absolutely yes!

As mentioned in a previous chapter, sociologist Kenneth Keniston did psychological studies of the Sixties Generation -- noting that he was seeing something really unusual and radically different in these youth than what he had ever seen before, which 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.²⁰
 

Blushing Troll-Handlers

At the risk of repeating myself, I wish to remind the reader that a reading of his books (though 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!  These dynamics can be readily seen by looking to Keniston’s original works; however the full delineation of these dynamics are to be seen in my work-in-progress, tentatively titled The Once and Future Generation: "Regression," Mysticism, and "My Generation."  [Stay tuned.]
 

BETTER PSYCHOTIC THAN WAGING WAR

To summarize, 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.  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(s) in which that or those individual(s) act.

Similarly, not providing the outlet of war as a collective birth ritual (oftentimes euphemistically called a "rite of passage") would allow the genuine neurotic breakdowns, 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 towards war, violence, selfishness and greed and corresponding environmental apathy, then better one would be paralyzed and doing nothing .
 

The Price of Pain Is Minuscule

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 price is minuscule . . . especially when you take into account the fact that many people, after initially "breaking down" for lack of a collective (and highly destructive) act-out, 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.  Regardless of professional help (which would be nice but is not always available or practical), some people just find a way.
 

SOCIETAL SELF-ANALYSIS

Talk Show Soul-Searching

Thus, in the same way that the collapse of the Soviet Union led not only to the emergence, in America, of a search for other societal scapegoats and therefore the "Republican revolution," but also to a collective self-analysis that has brought to the fore many of our social and political shortcomings (cf. the rise of the talk show; the rituals of nationwide self-examination over issues of sexual harassment, spouse abuse, and race relations played out in the Anita Hill–Clarence Thomas hearings and the O. J. Simpson trial; the hashing out of controversial and formerly hidden personal issues around sex, lies, and marital fidelity, played out in the Clinton-Lewinsky Scandal; and other such national psychodrama staged on TV shows like Nightline and Politically Incorrect); so also the prevention of war and the cause of peace will lead to such inner soul-searching, such emergence of acting out on a smaller scale, and such confrontation with one’s dark side.  It needs to be pointed out that this consequence, in toto, however uncomfortable and even violent (on a smaller scale) at times, is a small price to pay compared to the price of war and violence which, by any measurement, is horrifyingly huge and unacceptable.
 

We Could Use More "Me Generations"

It must be kept in mind that it is the products of nearly the most "advanced" mode of child-caring -- the delegated-release subclass of the socializing psychoclass -- who have proved most willing to pay such prices for peace, as for example, in increased soul-searching.  In fact they would be later stigmatized for just this quality of introspection, this supposed fault of looking into themselves, through the derogatory appellation, The Me Generation.  Indeed, Keniston foresaw this when he studied the Sixties generation as college students.  Observing the amount of inner exploration they engaged in during their quests for self-discovery, he would describe this attribute in a biased way as "the overexamined life."²¹ and more fairly, for the activist youth, as a "psychological-mindedness" and "self-analysis."²²
 

Let the Buck Stop Here!

No doubt those who criticized these youth in the past are some of the same ones who, now older, are wrongly castigating the self-analyzing characteristics of society emerging as the Sixties generation begins coming into its "triumphant" phase -- the time when as adults a psychoclass takes over the reins of society and most strongly influences it.²³  These highly defended and fear-minded conservatives, prone to projection, are incapable of appreciating the integrity of a generation who "questioned authority" in the Sixties and have since then been psychologically, emotionally, and spiritually working on themselves, declaring for the first time in history as a generation, "Let the buck stop here!" as they seek to turn themselves, and by extension their children and society-at-large, into a more loving, wise, and less acting-out humanity.  And most importantly, one willing to cooperate rather than war with Nature, or other nations.
 

A DRIVE TO HEALING

We cannot expect that everyone will heal their birth traumas when they arise into consciousness during periods of peace.  However, we can expect -- especially now that there is understanding of these dynamics and there are techniques and modalities available for healing them -- that some people will!

Furthermore, even the more ritualistic and superficial yet blatant regressions to infancy, birth, prenatal, or even prior to that -- e.g., as Mayr and Boelderl describe in Europe -- are not the indication of a "death drive" or "death instinct" as they have claimed.²⁴  They are instead the manifestations of a drive to healing -- a drive to regressing to early traumas and to reexperiencing the events that occurred then and thus recapturing an integrity of self that existed prior to the dissociation that happened as a result of those traumas.  This drive to regression is no more a "death wish" than the mystical or spiritual quest is a "death wish," and for the same reasons, as Jung correctly admonished Freud a long time ago.  And we can expect that more good than bad can come, eventually, from engaging in them.
 

WHAT MIGHT WE EXPECT?

Better Hitler Had Jumped Into Mosh Pits

In conclusion, when we see blatant collective regressions, by the sorts of people mentioned, to these perinatal dynamics in undisguised, and relatively harmless, social rituals (as described by Mayr and Boelderl, and Lawson) we can expect that, because of their closeness to their unconscious pain, they are likely -- even if only a little more likely because of their more advanced mode of child-caring -- to have insight into these dynamics and to resist acting them out in a more extreme form, like war, global pollution, and overpopulation.  To put it another way, I would have preferred that Hitler had acted out his craziness by jumping into mosh pits, humming baby tunes, wearing a pacifier (or even engaging in sexual orgies) than the way he did.

So these current signs of blatant regression by youth and others in Europe or the US, or in fact anywhere in the world as in rock concerts, are not signs of an impending war.  What did you expect peace to look like?  You might call it messy, but it is the scenery of human healing, we should expect to be seeing, on the pathway to a new age.
 

"A Hard Rain's A Gonna Fall"

What might we expect from the future?  Well if ecological/environmental consciousness and refusal to use projection onto others is accepted as evidence of perinatal access, as I have been asserting, then the next generation of youth -- the Baby-Boomer Echo Generation, whose two main concerns, as I have mentioned, have been polled as being the environment and racism — may also be expected to be more open to their perinatal trauma, and hence more likely to resolve it and further the gains of their parents against war and global apocalypse.

For, as Janov has pointed out, closer to one’s Pain — one’s unconscious — is closer to being real.  And this closeness holds out the possibility both of healing . . . and of self-destruction.

From the roads and TV screens of America the scenery can often appear bleak.  Sure, heavy changes are coming down . . . but what should we expect?  "A hard rain’s a gonna fall," sang the Zimmerman man.  And that’s often just what it takes, to bring on the Spring.  Look hard enough, you just might see the seeds of Light amidst the darkness surrounding.
 

EVIDENCE IN OUR COLLECTIVE DREAMING

Next we will take a look at one of the projective systems of our society, viz., our cinema, to see if it shows evidence of the change of consciousness that we have here been describing as necessary to derail the cycles of war and violence that have plagued our species for millennia uncountable and have led us to the brink of extinction.  Films are both the collective dreams of our society as well as the only truly widely shared method of collectively experiencing a nonordinary state of consciousness.  Thus they are telling, in the messages they contain, as well as powerful in their impact on the audience, who in this mild nonordinary state of consciousness are more open to suggestion and to receiving mental impressions and information.  We will look to examples from modern films for indications that our collective consciousness is actually changing and that there are grounds for hoping that we will be able to stave off apocalypse . . . creating instead the quantum leap to a New Age.

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CHAPTER NINE NOTES

1.  A. Briend, "Fetal Malnutrition: The Price of Upright Posture?" British Medical Journal 2 (1979): 317-319.  [return to text]

2.  Daniela F. Mayr & Artur R. Boelderl, "The Pacifier Craze: Collective Regression in Europe." The Journal of Psychohistory 21 (1993): 143-156.  [return to text]

3.  Ibid., p. 144.  [return to text]

4.  Ibid., p. 148, emphasis mine.  [return to text]

5.  Ibid., pp. 149-150.  [return to text]

6.  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.)  [return to text]

7.  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.  [return to text]  

8.  deMause, op. cit., 1995, p. 12, emphasis in original.  [return to text]

9.  I should make clear that this "experiential" 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.  [return to text]

10.  deMause, op. cit., 1995.  [return to text]

11.  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.  [return to text]

12.  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.   [return to text]

13.  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.  [return to text]

14.  Arthur Janov, The Primal Scream: Primal Therapy: The Cure for Neurosis. New York: Dell, 1970.  [return to text]

15.  Ibid.  [return to text]

16.  Glenn Davis, Childhood and History in America. New York: The Psychohistory Press, 1976.  [return to text]

17.  Ibid., especially Ch. 7, "The Great Society and the Youth Revolt," and p. 240.  [return to text]

18.  Ibid.  [return to text]

19.  Ibid., p. 241.  [return to text]

20.  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.  [return to text]

21.  Keniston, op. cit., 1965.  [return to text]

22.  Keniston, op. cit., 1968, especially p. 81.  [return to text]

23.  Davis, op. cit., especially Ch. 7, "The Great Society and The Youth Revolt."  [return to text]

24.  Mayr and Boelderl, op. cit., p. 149.  [return to text]

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Copyright © 1999 by Michael Derzak Adzema 

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(To continue, click on the link:
Chapter Ten:  Dreaming Out Loud:  "Control" Versus "Surrender" Spiritualities

Comments?  E-mail me by clicking on:  mickel@primalspirit.com      Mickel Adzema

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