Monday, April 23, 2018

Government as Cult or The Cult of Trust

(Originally published September 18, 2008)

The United States is becoming unified. People are thinking more like their leaders and our leaders are thinking more like the people. It looks like unity but it has its dangers. We are becoming welded together into a specious form of homogeneity where leaders exhort us to trust in them; the experts then poll us and find that we do; and the government issues statements that they are carrying out the will of the people.

While this might appear as democracy at work, I submit that what results from this Cult of Trust could be a highly anti-democratic situation. In every democratic country the elected officials eventually reflect the populace. They are, in a single person, the condensed symbol of what the masses are supposedly thinking. The danger is that a mergence of the attitudes and beliefs of the people with those of their leaders becomes a locked-in consensus, with each side afraid of being out of step with the other. This political lock-step seems to be strength but in actuality it is too often no more than a fear of being disloyal. Hesitation, doubt, distrust, dissent and disloyalty have become synonyms in the current American patois.
In the name of unity democracy finds itself submerged beneath the philosophy of "my country right or wrong". If we look at history; of the Hitlerian and Stalin era we see what blind trust can lead to. The Germans and the Russians wanted to be good, loyal citizens. There, too, it was, "my country right or wrong, "and the result was mass destruction, starvation and death. What their leaders asked for was complete trust. What they meant was that the people should abjure all critical ability and passively agree to whatever the leaders decided. Even now in the Soviet Union the leaders are asking for complete trust based on their distrust of past leaders. "Trust me, because I'm not like the rest." And we are very aware of the trust the Iraqis have in Saddam Hussein.

At a time when the functions of democracy are enhanced we seem less inclined to use them lest we be accused of shattering American unity. The cult of trust is supplanting independent thought, and we are moving towards a democracy by indirection wherein the people's will is polled rather than meaningfully voted. The poll is king and when it indicates that the time is ripe for a vote, democracy becomes official. We can see objectively what trust did in other countries, particularly Iraq, where they are en route to having their country demolished. What we can't see so easily is our own devotion to trust. Don't trust trust too much.

Government by survey is becoming the mode, and judging by a recent survey we are all in trouble. Though Americans are reluctant about a ground war in Iraq they are nevertheless willing to go along with the judgment of our leaders. In a recent poll the people agreed with the generals that they shouldn't be given too much information. When information lacks, trust makes its entry.

On the CBS "News Special" in the 1960's Eric Sevareid indicated that, in terms of the course the war had taken, none of the government experts has guessed right. And now the news seems to be highly managed by a series of press briefings.

The cult of trust seems to grow in inverse proportion to the amount of information received. The less information the government offers, the more we need, obviously, to rely on trust. We are told that some information must be withheld because of the "national interest." What I am suggesting is that too much trust based on too little information is truly against the national interest because the people don't really know what is going on and cannot make informed opinions.

A situation is occurring wherein those who want to know more, who hesitate or question, who are restless because we are not given the facts, are considered out of line and castigated for giving "aid and comfort to the enemy." In Germany in the early 1940's anyone who thought Germany might be losing the war was termed, most pejoratively, a "defeatest." That kind of label could bring about a stiff prison term and even death. Germany's leaders demanded trust even while the country was being decimated.
The problem is that preservation of democracy becomes secondary to the preservation of a united face before the world. This is not necessarily a conscious plot by secret conspirators but the culmination of a situation in which the people and leaders unconsciously manipulate each other to preserve a mystical strength. We are caught in the "consensus bag" and no one seems free to inject new ideas or new moves. The danger is that America's historic dialogue may be coming to an end - replaced by an executive monologue orchestrating a consensus and sowing suspicions against those out of tune with the jingoistic melody.


THE SUPER PATRIOT
Years ago I published psychological "Portrait of the Cold Warrior" (The Minority of One, April 1963). It was an analysis of thirty related research studies from which a composite of the super-patriot was drawn. It presented a hypothetical man, found on the far right, who stresses violence as a solution to complex problems and who emphasizes power in both interpersonal and international relations. The portrait was thus summarized: "The Cold Warrior is neither bright nor imaginative. No matter how much protection he has, he can never have enough to quell his inner insecurity. He is an impatient man who disdains talk in favor of action; who wants immediate and single solutions to problems. He sees the world in terms of black and white and distrusts his fellow man. He cannot see cooperative solutions to problems, and sees all relationships in terms of power- of dominance or submission. Any attempt by others to gain equal status is seen as a threat. He believes in power first, last and foremost. He relies on violence to solve personal and social problems. He is cynical, suspicious and misinterprets most moves by others as belligerent. He is a hostile person who rationalizes his hostility as justified by the continued existence of an aggressive enemy. He is so torn by conflict that he does not know peace and harmony when they're upon him. He lives by the slogans. . He is rigidly inflexible, emotionally isolated and lacks both personal and social insight. He decries critical introspection; has few ideals and less hope. He sees only the daily practicalities and dismisses theoreticians as fuzzy idealists. He is anti-science because he cannot imagine an orderly and predictable world, shorn of chaos. He is dedicated only to his own survival and believes that all those not for him are against him, and all those not over him are under him. He sees those who fear war as weak, neurotic, oddball agitators and believes that to find conciliatory possibilities in an opponent is traitorous."

In the period since this portrait was drawn, what were the psychological properties of busybodies on the penumbra of the political spectrum have been ever more completely absorbed into our national ideology. Perhaps in time of war these characteristics are national necessities. Perhaps our leaders are correct in contending that we must kill to save lives. But what if they are not correct? It doesn't hurt to ponder that possibility for a moment.
We seems to be caught in the vortex of a synergistic process wherein each increasing physical commitment of troops and guns brings with it an increased implicit demand for psychological commitment as well. Each category of these commitment potentiates the other - a process that augurs ill. Indeed, the Gallup Poll, in two survey taken three months apart, found a thirteen per cent increase in those favoring a greater military commitment in Vietnam. (Los Angeles Times, November 21, 1965.) This psychological shift paralleled the great increase in the actual commitment of troops during that same period. In addition, there was a two percent drop in those willing to negotiate for peace.

One danger in this synergism is that one does not shut off internalized attitudes and beliefs as readily as one might cease bombing villages (as those who fear German rearmament know all too well). The Zeitgeist outlasts the environment in which it was begotten and prepares the soil for future wars.

An interesting study by sociology professor Seeman of the University of California in Los Angeles helps clarify our dilemma. Emotionally alienated persons were investigated and it was found that there is a relationship between emotional alienation (social detachment) and powerlessness. With the feeling of powerlessness goes lower political interest, lower political knowledge and a lack of motivation to learn more about politics. One of the questions asked was whether "the basic decisions on political and social questions should be made by experts." Not surprisingly, those who felt powerless tended to answer affirmatively. When people feel powerless they prefer government by experts over government by the people. In short, they prefer to continue their powerlessness.

The majority of us are perhaps unaware of our growing powerlessness. We have been encouraged to believe that we live in a democracy which rests on the strength of the people. All too many are oblivious to the fact that their growing trust in leaders is but a manifestation of their own powerlessness. Such "trust" offers a way for eschewing personal responsibility in matters of government. And what democracy is about, it seems to me, is just that matter of the ability to judge and evaluate what our leaders are doing.

The Seeman study found that those who placed a higher value on political control by experts were less interested in knowing more; more willing to follow the dictates of others- in short, they tended to shift from democracy to autocracy. It is this shift that allows people to abdicate personal decision, to avoid a search for information and most important, to abjure a personal morality. As shown in the study, the shift inspires a deepening unresponsiveness to new information. Reflected in this attitude is the loss of control over one's destiny. Not only is this control lost in the cult of trust, but the individual hardly aspires to develop control, for with it would go responsibility and decision-making -tasks that cannot be welcomed by those who want others to make all the decisions for them.

In this frame of mind comes reliance on fate and chance. What happens to us we believe to be in the hands of a higher power, whether deity or government. When we defer to external regulation of our own lives and minimize the value of personal efforts in affecting problems, the result is government by the cognoscenti, rule by a knowing elite that knows best what is best for us. War itself is then left by us to fate....and to the elite.

But what is good for us is not merely a matter of facts known to experts. It is a matter of morality. It is the matter of differing viewpoints. What differentiates us from our Government is not merely the respective quantities of facts at our disposal, but a different frame of reference for approaching and assessing these facts. The difference is between humanism and power politics.

When a government gets a people to think in terms of power politics instead of human needs, the people have been had. Yet, through clever use of the mass media, we have become "expert" on foreign dictatorships but benighted children when it comes to the ways of our own government. When my barber tells me, "We cannot afford losing Southeast Asia to the Communists," is it really that he thinks himself to possess a proprietary interest in a country he has never seen, and which until a few years ago, he had probably never heard of? When he comes home to his $85,000 tract house, is it really the first order of business that he tells his wife that they must not "lose" Asia, when she is worried about not losing the house.


TRUST BY ORDER
Our existence can be in danger precisely because of the inflexible idea that our existence is continuously in danger. So war has become necessary to prevent war : bombing necessary to save lives; and death an unfortunate by-product of the fight for life.

Given the baseline that our existence is in danger, much must logically follow. Thus, peaceniks and their ideas becomes dangerous, while agitating for death—"death to the enemy," means that one's sanity presumably has been vindicated. It is a strange equation—death and sanity, killing and mental health, bombing and democracy.

"Kill" seems to be "in" in a nation huddled together in its patriotism and righteousness and fearing most of all to sow disunity. Three university professors were put to death by the Ky Government during the Vietnam war for circulating a petition demanding a cease-fire. The leaders had made the leap from a request for trust to a demand for it.
GOVERNMENT BY CRISES AND MONSTERS
From a psychological point of view, the ability to wage war revolves around the concept of trust. And that is not only a bad thing, but a necessary one to make any government viable. The rationale for the need to trust out leader is that in time of crisis we must act as one. When your ship is sinking there is no time for hesitation, debate, or going in separate ways; it is time for united action. More than anyone before him. Hitler mastered government by crisis.

Crisis has a number of psychological functions that help keep a people in line. Crisis galvanizes, mobilizes and, most importantly, legitimizes excitement. Violence toward the "enemy" (whether internal or external) becomes acceptable because "we are in a crisis." All means become acceptable.

By embroiling his country in continuous conflict and war there was always a crisis, always a need for the savior and always a justification for the suppression of those who disagreed. The German people trusted their leaders, and the German leaders trusted their leader. What enabled them to feel guilty with a clear conscience was that their leaders must knew what they were doing while they themselves were only carrying out orders. There was "unity." But it is just such unity that one must fear most. This is not to say that we should never have confidence in the leadership; after all, we elected them. It is just that healthy doubt is always important.

This is the same kind of psychological mechanism that gets people hooked on horror movies. In a horror film, one is placed in a situation of mounting tension and terror, but in the back of one's mind one knows that really there is nothing to fear. The monster on the screen mobilize our indigenous fear. In the end, the monster is killed and we feel relieved, for nothing inside us was wrong; the monster was the source of our fear.

The "monster" today keeps changing. It used to be the Chinese. Now they are sort of friends.It used to be the Japanese and Germans. Now they are our closest allies and we worry when they hesitate to go into war. Not exactly the worry we used to have about them. We become convinced that when our enemy is exterminated we will be able to breathe freely again. The problem is that our enemy keeps changing. During the Iraq-Iran war, Iraq was our friend whom we armed. That wasn't very long ago.

We have a problem in Iraq because we've got a man who doesn't do things rationally. Albert Camus said it a long time ago, "A man with whom you cannot reason is a man to fear." Those who might try to reason with him take their life in their hands. He demands trust. He doesn't even demand it; he expects it. There is no will of the people. The progression seems to be to asking for trust, getting it, demanding more until all decisions are left in the hands of the leader; and that is the danger to democracy. Too much trust in "them" means not enough trust in ourselves. If the leaders then do things that we don't like; if like in Iraq they are intent on destroying their own country, it is because the people implicity trust their leaders. They are willing to die for whatever decision is made by them. They too say, "We've got a job to do and we are going to do it.". Killing the enemy becomes a "job to do". Killing is not done in anger, which is, one thinks, the logical result of fury. Rather, killing is done, sang froid, as another task that must be accomplished. Anger has been removed from the killing process; cold calculation has taken its place.
THE MONSTER BEGETS HEROES
One searches in vain for something to say other than "kill" and "war" that would not be considered as giving aid and comfort of the enemy. No matter how aesthetically articulated by our State Department or Rand Corporation academicians, the message is the same - our fellow Americans have every right to protest, but what they are doing amounts to treason. They are considered as lacking in trust and as sowing the seeds of disunity. Somehow we believe that Iraqi soldiers in the sand will read The New York Times, assume wrongly that Americans are for peace, take heart and fight all the more -ergo, more American boys will have to die fighting and increasingly stubborn enemy. The fact that Hussein took Kuwait without the aid of The New York Times, is somehow overlooked.

No one doubts that Hussein has acted monstruously. Monsters have to be fought. But the idea of a monster helps detract people from the fears of daily life. To combat him offers us surcease from the humdrum of routinized existence and presents a chance for what Aldous Huxley called "individual nobility." All of us want to feel noble; that we belong, share the major view, and that we are not set apart. We want to be the best kind of citizen. Loyal and devoted. Like in the movie, the monster is at the source of our fears; stamp him out and ease will return. And most importantly, trust your leader to know how to handle the monster. But fighting the monster also helps us find our place and meaning in this complicated society. It is something in which we can all share. We are united in our sacrifices and misery, and this seems far better than to suffer from personal problems and private agonies individually. Suddenly death has a meaning in a nation of senseless automobile deaths. We can die for a cause, rather than from pollution—a rather ignominious way to go. Death has meaning even when life does not. It is a time when one of the necessities of life is death. To question this necessity becomes disloyal.

Iraq has become a nation in search of treason instead of reason. We have to take care that we don't fall into that trap. Whatever our personal view of the war, remember that we are fighting for democracy, and the hallmark of democracy is dissent, to have a differing view.
What is needed is a new atmosphere wherein the real enemy is war. Only then will efforts toward peace not be considered treasonous. When the enemy is war, peace is in the national interest.

What is needed today is a cult of mistrust and skepticism. Let us heed the warning of Andre Gide, "beware the man who has found the truth; follow the one who still searches."

8 comments:

  1. There is a significant difference between feeling versus thinking what all is about!
    It's not easy to understand what Arthur writes without understanding how and why we do not feel... and when we do... at least start to know what it's all about... then it turns up and down on our values... and without self being present... we now know why mental illnesses are the human hostages.

    Frank

    ReplyDelete
    Replies
    1. Well said Frank,

      as always, in the absence of connection we make symbols to juggle with.

      That much I have grasped so far.

      Paul G.

      Delete
    2. Hi All,

      in the absence of a leader, people invent symbols of even deeper intensity. I think it's better for us to attempt to form groups on the basis of deeper needs, not their symbols.
      That's how we get ripped off by the rich elite, their sycophant politicians and corrupt business interests sell us symbols.

      We need the real connection. Given the incredible demand for Primal versus the supply, right now in the absence of a viable leader, the question might be: -"is the Primal Revolution now faced with devolution and divestment"-?

      The simple evidence presents us with a world that needs more Primal Centers. How to make that happen? Surely this question is the synthesis of Art's post, now nearly 20 years after it's penning.

      Paul G.

      Delete
  2. 20m years later, this is so pertinent to current affairs.

    -" What is needed today is a cult of mistrust and skepticism. Let us heed the warning of Andre Gide, "beware the man who has found the truth; follow the one who still searches"-.

    Ever more deeply within. . .

    Paul G.

    ReplyDelete
  3. Hi,

    I got talking to my disabled son (27) about dialectics. I introduced him to the idea of the Socratic Method (as if I'm any expert, not). He researched it online. I also got him onto N V C, that helped him deal with his son's mother's opositional attitude. My advice about someone else's advice cost me nothing (apart from my own internal efforts), yet his effort made the difference with his son's mother.

    There does seem to be a consistent empathetic dialectic developing in language and ideas.

    My son said: -"It's about origins isn't it"-? (Yes, it trumps theories & ideas).

    The very least we can make of origins is to maintain that dialectic.

    I was marching down the street the other day, back from an enforced exercise regime when I noticed a copy of 'Primal Man' on the main window display shelf of a well known second hand bookshop.

    It must have been the former property of a local Psychology student in my city back in the 1970's. All brown around the edges of each page, the tannin in the woodpulp pages having oxidised around the edges to a dark sepia brown, as those old paperbacks so often do.
    I bought it for £2.50p.

    This former student of Psychology had also marked the margins in places and by so doing revealed something.

    That's also part of the dialectic isn't it?

    Then there are authors who write on similar subjects too. . . I notice Art referred to Mathew D Lieberman. He recently wrote a book 'Social'. Interesting to see how he interprets the dialectic. He seems to do it in a 'Social' way.

    And on the subject of Cults there's Alexandra Stein's brilliant book: -"Terror, Love & Brainwashing"-. This introduces Bowlby's work on 'attachment style' with great skill and flair from personal experience. It also seems to compliment Primal Theory and Art's 'Beyond Belief' very well.

    In the absence of a UK Primal Center I live in hope and pass on what I also hope is useful information for psychology students.

    Paul G.

    I am told that if you're not a psychology student, you're also not a contender to be a therapist.

    ReplyDelete
  4. To be or not to be!

    As a professional... there is an burden in the profession that completely excludes the ability to feel... not to lose the footsteps as to what the profession stands up to not feel the profession's in it self intelectual blockage against to feel.

    Frank

    ReplyDelete
  5. Hi,

    in a smaller way, we invent and maintain, mini cults in the form of cliques, cartels & cabals. You could almost call those the three Cs of Cult; membership being highly dependent on what you believe and how you agree with the status quo inside those groups.
    I wonder if Primal finds itself a difficult 'philosophy' to spread because it doesn't fit into any of the three Cs. Or does it?

    Then we're down to who's definition of Primal, right? So, maybe there are people who could set up Janov Primal Center in other countries but how do you get a committed group of people to make that happen outside of California?

    Is it possible for a group of like minded individuals to set up something that attracts the right trained therapists and teachers so that gradually over time we end up with another Janov Primal Center on the planet?
    If these people ARE coming together already, somewhere, or should I say 'somehow', I guess they would not advertise widely; they would choose their members with great care, at least at first. Thus, in the same way Art exhorted that 'his' Primal was strict to the dialectic & distinct in order to protect patients best interests; so also should a new center do everything it could to protect the essence of it's aims. Most of all in the early stages of it's development.

    Surely, the theory of 'origins' in Primal offers a unique advantage, if and when a new development is finally decided. Maybe that advantage is overlooked. So, what do people have to loose by trying to set up another Janov Center? Nothing, there is no moral high ground to loose and the demand is way greater than the supply. In practical terms everything needed for a new development has already been started. Thanks to France we have the Legacy and if that isn't the very best Primal 'Visible Document' for a new center than what is?

    There seems to be this plastic nature to our belief systems, we often call it morality. Morality depends on what you believe and in Primal our beliefs are uniquely altered from the mainstream - hardly surprising therefore that SOME people believe Primal is a cult and Janov a narcissistic guru. That's par for the course - stick your head out too far in the ordinary society of appearances and see what happens.

    There's no escaping our tendency to form truths into belief systems and before we know it we've made a cult out of it, even if it never was to start with. Some members (quasi or for real) being more worthy of membership than others. So where is the risk?

    I see people tend to become more 'risk averse' as they become less neurotic. Or at least perception of risks change toward the cautious. I don't see ex Primal patients taking up sky diving or joining the frontline military. . .

    But is it so risky to set up another Janov Primal Center?

    Paul G.

    ReplyDelete
    Replies
    1. Hi Paul,

      There is no great demand for Primal Therapy.

      I estimate that among middle class people around the world, ie, those who can afford therapy of any kind, there is about one out of ten millions (1:10'000'000) that would opt for Primal Therapy. In the US that would amount to about 20 new patients per year in any of the Primal Clinics operating.

      If you add Patients from the rest of the world, there would be a few more. This is no basis for opening new 'Janov Primal Centers'.

      In addition to the above, the world market is free, and anyone is free to set up any kind of Treatment Center - and they do. And those Centers are aiming at repressing Pain, promise a quick relief and, in addition, altered states of mind plus growth, healing, and Enlightenment!!! Snake Oil miracles, like 100 years ago. And there's nothing you can do about it.

      Your visions may be nice, and may be more relevant if you direct them towards your own life.

      Erik

      Delete

Review of "Beyond Belief"

This thought-provoking and important book shows how people are drawn toward dangerous beliefs.
“Belief can manifest itself in world-changing ways—and did, in some of history’s ugliest moments, from the rise of Adolf Hitler to the Jonestown mass suicide in 1979. Arthur Janov, a renowned psychologist who penned The Primal Scream, fearlessly tackles the subject of why and how strong believers willingly embrace even the most deranged leaders.
Beyond Belief begins with a lucid explanation of belief systems that, writes Janov, “are maps, something to help us navigate through life more effectively.” While belief systems are not presented as inherently bad, the author concentrates not just on why people adopt belief systems, but why “alienated individuals” in particular seek out “belief systems on the fringes.” The result is a book that is both illuminating and sobering. It explores, for example, how a strongly-held belief can lead radical Islamist jihadists to murder others in suicide acts. Janov writes, “I believe if people had more love in this life, they would not be so anxious to end it in favor of some imaginary existence.”
One of the most compelling aspects of Beyond Belief is the author’s liberal use of case studies, most of which are related in the first person by individuals whose lives were dramatically affected by their involvement in cults. These stories offer an exceptional perspective on the manner in which belief systems can take hold and shape one’s experiences. Joan’s tale, for instance, both engaging and disturbing, describes what it was like to join the Hare Krishnas. Even though she left the sect, observing that participants “are stunted in spiritual awareness,” Joan considers returning someday because “there’s a certain protection there.”
Janov’s great insight into cultish leaders is particularly interesting; he believes such people have had childhoods in which they were “rejected and unloved,” because “only unloved people want to become the wise man or woman (although it is usually male) imparting words of wisdom to others.” This is just one reason why Beyond Belief is such a thought-provoking, important book.”
Barry Silverstein, Freelance Writer

Quotes for "Life Before Birth"

“Life Before Birth is a thrilling journey of discovery, a real joy to read. Janov writes like no one else on the human mind—engaging, brilliant, passionate, and honest.
He is the best writer today on what makes us human—he shows us how the mind works, how it goes wrong, and how to put it right . . . He presents a brand-new approach to dealing with depression, emotional pain, anxiety, and addiction.”
Paul Thompson, PhD, Professor of Neurology, UCLA School of Medicine

Art Janov, one of the pioneers of fetal and early infant experiences and future mental health issues, offers a robust vision of how the earliest traumas of life can percolate through the brains, minds and lives of individuals. He focuses on both the shifting tides of brain emotional systems and the life-long consequences that can result, as well as the novel interventions, and clinical understanding, that need to be implemented in order to bring about the brain-mind changes that can restore affective equanimity. The transitions from feelings of persistent affective turmoil to psychological wholeness, requires both an understanding of the brain changes and a therapist that can work with the affective mind at primary-process levels. Life Before Birth, is a manifesto that provides a robust argument for increasing attention to the neuro-mental lives of fetuses and infants, and the widespread ramifications on mental health if we do not. Without an accurate developmental history of troubled minds, coordinated with a recognition of the primal emotional powers of the lowest ancestral regions of the human brain, therapists will be lost in their attempt to restore psychological balance.
Jaak Panksepp, Ph.D.
Bailey Endowed Chair of Animal Well Being Science
Washington State University

Dr. Janov’s essential insight—that our earliest experiences strongly influence later well being—is no longer in doubt. Thanks to advances in neuroscience, immunology, and epigenetics, we can now see some of the mechanisms of action at the heart of these developmental processes. His long-held belief that the brain, human development, and psychological well being need to studied in the context of evolution—from the brainstem up—now lies at the heart of the integration of neuroscience and psychotherapy.
Grounded in these two principles, Dr. Janov continues to explore the lifelong impact of prenatal, birth, and early experiences on our brains and minds. Simultaneously “old school” and revolutionary, he synthesizes traditional psychodynamic theories with cutting-edge science while consistently highlighting the limitations of a strict, “top-down” talking cure. Whether or not you agree with his philosophical assumptions, therapeutic practices, or theoretical conclusions, I promise you an interesting and thought-provoking journey.
Lou Cozolino, PsyD, Professor of Psychology, Pepperdine University


In Life Before Birth Dr. Arthur Janov illuminates the sources of much that happens during life after birth. Lucidly, the pioneer of primal therapy provides the scientific rationale for treatments that take us through our original, non-verbal memories—to essential depths of experience that the superficial cognitive-behavioral modalities currently in fashion cannot possibly touch, let alone transform.
Gabor Maté MD, author of In The Realm of Hungry Ghosts: Close Encounters With Addiction

An expansive analysis! This book attempts to explain the impact of critical developmental windows in the past, implores us to improve the lives of pregnant women in the present, and has implications for understanding our children, ourselves, and our collective future. I’m not sure whether primal therapy works or not, but it certainly deserves systematic testing in well-designed, assessor-blinded, randomized controlled clinical trials.
K.J.S. Anand, MBBS, D. Phil, FAACP, FCCM, FRCPCH, Professor of Pediatrics, Anesthesiology, Anatomy & Neurobiology, Senior Scholar, Center for Excellence in Faith and Health, Methodist Le Bonheur Healthcare System


A baby's brain grows more while in the womb than at any time in a child's life. Life Before Birth: The Hidden Script That Rules Our Lives is a valuable guide to creating healthier babies and offers insight into healing our early primal wounds. Dr. Janov integrates the most recent scientific research about prenatal development with the psychobiological reality that these early experiences do cast a long shadow over our entire lifespan. With a wealth of experience and a history of successful psychotherapeutic treatment, Dr. Janov is well positioned to speak with clarity and precision on a topic that remains critically important.
Paula Thomson, PsyD, Associate Professor, California State University, Northridge & Professor Emeritus, York University

"I am enthralled.
Dr. Janov has crafted a compelling and prophetic opus that could rightly dictate
PhD thesis topics for decades to come. Devoid of any "New Age" pseudoscience,
this work never strays from scientific orthodoxy and yet is perfectly accessible and
downright fascinating to any lay person interested in the mysteries of the human psyche."
Dr. Bernard Park, MD, MPH

His new book “Life Before Birth: The Hidden Script that Rules Our Lives” shows that primal therapy, the lower-brain therapeutic method popularized in the 1970’s international bestseller “Primal Scream” and his early work with John Lennon, may help alleviate depression and anxiety disorders, normalize blood pressure and serotonin levels, and improve the functioning of the immune system.
One of the book’s most intriguing theories is that fetal imprinting, an evolutionary strategy to prepare children to cope with life, establishes a permanent set-point in a child's physiology. Baby's born to mothers highly anxious during pregnancy, whether from war, natural disasters, failed marriages, or other stressful life conditions, may thus be prone to mental illness and brain dysfunction later in life. Early traumatic events such as low oxygen at birth, painkillers and antidepressants administered to the mother during pregnancy, poor maternal nutrition, and a lack of parental affection in the first years of life may compound the effect.
In making the case for a brand-new, unified field theory of psychotherapy, Dr. Janov weaves together the evolutionary theories of Jean Baptiste Larmarck, the fetal development studies of Vivette Glover and K.J.S. Anand, and fascinating new research by the psychiatrist Elissa Epel suggesting that telomeres—a region of repetitive DNA critical in predicting life expectancy—may be significantly altered during pregnancy.
After explaining how hormonal and neurologic processes in the womb provide a blueprint for later mental illness and disease, Dr. Janov charts a revolutionary new course for psychotherapy. He provides a sharp critique of cognitive behavioral therapy, psychoanalysis, and other popular “talk therapy” models for treating addiction and mental illness, which he argues do not reach the limbic system and brainstem, where the effects of early trauma are registered in the nervous system.
“Life Before Birth: The Hidden Script that Rules Our Lives” is scheduled to be published by NTI Upstream in October 2011, and has tremendous implications for the future of modern psychology, pediatrics, pregnancy, and women’s health.
Editor