Group statistics don’t necessarily describe an individual

I’m curating this 2018 UC Berkeley/Drexel/Netherlands analysis of human studies via its press coverage. The authors:

“Collaborated to analyze data on hundreds of adults – some mentally or physically sound, others suffering from various conditions such as depression, anxiety, or post-traumatic stress disorder. Participants had completed surveys about their mental health and had their heart rates monitored via electrocardiogram.

Researchers used the data to conduct six different experiments. They sought to find out whether the conclusions of each study would successfully apply to participants individually.

One study that focused on how frequently depression sufferers reported feeling worried. Results tallied from the pool of participants showed that depressed people worry a significant amount.

But when the analysis was applied individually, the results were all over the map. Some participants worried hardly at all, while others were notably beyond the group average.

Another experiment that centered around the link between fear and avoidance showed a strong correlation when measured as a group. Yet a significant number of participants who experienced fear had no issues with avoiding various activities.

Across all six experiments, the authors could not show that what was concluded for the group applied to most individuals.”


http://www.pnas.org/content/early/2018/06/15/1711978115.full “Lack of group-to-individual generalizability is a threat to human subjects research”


Other studies such as the below have addressed problems with statistical analysis techniques. These issues aren’t limited to human studies:

The current study highlighted the fact that people aren’t interchangeable. Assuming ergodicity is a statistical analysis flaw that produces individually inapplicable results for many measurements of fruit flies, cells, humans, you name the organism.

When this presumption makes a study’s statistics useless for an individual, researchers can’t cure the analysis by invoking an “individual differences” meme. Neither is the flaw fixed by spinning a tale about “This is how we can truly personalize medicine.”

The current study needed to provide evidence for its proposed solution.


Regarding worrying, Dr. Arthur Janov said it best as I quoted in How well can catastrophes be predicted?:

“Worrying is not a problem, it is the symptom of something that is occurring physiologically within the brain. What causes worrying is the problem.

Constant worry is anticipating catastrophe. But what we don’t realize is that the catastrophe already has happened; we simply have no access to it.

We are actually worried about the past, not the future.”

A mid-year selection of epigenetic topics

Here are the most popular of the 65 posts I’ve made so far in 2018, starting from the earliest:

The pain societies instill into children

DNA methylation and childhood adversity

Epigenetic mechanisms of muscle memory

Sex-specific impacts of childhood trauma

Sleep and adult brain neurogenesis

This dietary supplement is better for depression symptoms than placebo

The epigenetic clock theory of aging

A flying human tethered to a monkey

Immune memory in the brain

The lack of oxygen’s epigenetic effects on a fetus

Your need to feel important will run your life, and you’ll never feel satisfied

Yesterday’s team meeting at work provided one display after another of a person’s need to feel important. These eye-openers were the reason the scheduled 30-minute meeting lasted 45 minutes.

Although half of the forty or so attendees are under the age of 40, curiously, only two of them spoke during the meeting. I wasn’t among the older people who had something to say.

Not that I wasn’t tempted by the team-building exercise with its Skittles prompts:

  • Red – Tell us something you do well
  • Orange – Tell us something about your childhood
  • Purple – What could you live without?
  • Yellow – What couldn’t you live without?

Participation in the exercise was voluntary. Yes, I drew an orange Skittle.

Everyone knew there wasn’t enough time for each of us to speak and have the exercise become team-building, yet a dozen people piped up. Every one of the self-selected responses could have been prefaced with “I’m important because..”



There are many needs a person develops and tries to satisfy as substitutes for real needs that weren’t fulfilled. In this blog I’ve focused on the need to feel important.

I started with How do we assess “importance” in our lives? An example from scientists’ research choices and highlighted it on the Welcome page:

“Do you agree that an individual’s need to feel important is NOT a basic human need on the same level as nourishment, protection, and socialization? How does this need arise in our lives?”

I supported an explanation of the need to feel important with evidence and arguments on the Scientific evidence page and said:

“If the explanation is true yet someone rejected it, they at least wouldn’t have suffered from exposure to it. They’ll just remain in our world’s default mode of existence:

  1. Unaware of their own unconscious act-outs to feel important;
  2. Unaware of what’s driving such personal behavior; and
  3. Uninformed of other people’s behavioral origins as a consequence of 1 and 2.”

Other examples of substitute needs include:

What do you think? Any arguments for or against interrupting our default mode of existence?

The pain societies instill into children

The human subjects of this 2017 Swiss study had previously been intentionally traumatized by Swiss society:

“Swiss former indentured child laborers (Verdingkinder) were removed as children from their families by the authorities due to different reasons (poverty, being born out of wedlock) and were placed to live and work on farms. This was a practice applied until the 1950s and many of the Verdingkinder were subjected to childhood trauma and neglect during the indentured labor.

DNA methylation modifications indicated experiment-wide significant associations with the following complex posttraumatic symptom domains: dissociation, tension reduction behavior and dysfunctional sexual behavior.”


https://bmcresnotes.biomedcentral.com/articles/10.1186/s13104-017-3082-y “A pilot investigation on DNA methylation modifications associated with complex posttraumatic symptoms in elderly traumatized in childhood”


Imagine being taken away from your family during early childhood for no other reason than your parents weren’t married.

Consider just a few of the painful feelings such a child had to deal with then and ever since:

  • I’m unloved.
  • Alone.
  • No one can help me.

Imagine some of the ways a child had to adapt during their formative years because of this undeserved punishment:

  • How fulfilling it would be to believe that they were loved, even by someone they couldn’t see, touch, or hear.
  • How fulfilling it would be to get attention from someone, anyone.
  • How a child became conditioned to do things by themself without asking for help.

The study described a minute set of measurements of the subjects’ traumatic experiences and their consequential symptoms. The researchers tried to group this tiny sample of the subjects’ symptoms into a new invented category.


Another example was provided in Is IQ an adequate measure of the quality of a young man’s life?:

“During this time period [between 1955 and 1990], because private adoptions were prohibited by Swedish law, children were taken into institutional care by the municipalities shortly after birth and adopted at a median age of 6 mo, with very few children adopted after 12 mo of age.”

Swedish society deemed local institutional care the initial destination for disenfranchised infants, regardless of whether suitable families were willing and able to adopt the infants. What happened to infants who weren’t adopted by age 1?

Did Swedish society really need any further research to know that an adoptive family’s care would be better for a child than living in an institution?


It’s hard to recognize when our own thoughts, feelings, and behavior provide evidence of childhood pain that’s still with us.

Let’s not hope and believe that the societies we live in will resolve adverse effects of childhood trauma its members caused. Other people may guide us, but each of us has to individually get our life back:

“What is the point of life if we cannot feel and love others? Without feeling, life becomes empty and sterile.

It, above all, loses its meaning.

Every society has its horror stories. People who have reached some degree of honesty about their early lives and concomitant empathy for others can document these terrible circumstances and events.

Have traumatic effects on children from societal policies ceased?

Differing approaches to a life wasted on beliefs

Let’s start by observing that people structure their lives around beliefs. As time goes on, what actions would a person have taken to ward off non-confirming evidence?

One response may be that they would engage in ever-increasing efforts to develop new beliefs that justified how they spent their one precious life’s time so far.

Such was my take on beliefs embedded in https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5684598/pdf/PSYCHIATRY2017-5491812.pdf “Epigenetic and Neural Circuitry Landscape of Psychotherapeutic Interventions”:

“Animal models have shown the benefits of continued environmental enrichment (EE) on psychopathological phenotypes, which carries exciting translational value.

This paper posits that psychotherapy serves as a positive environmental input (something akin to EE).”

The author conveyed his belief that wonderful interventions were going to happen in the future. However, when scrutinized, most human studies have demonstrated null effects of psychotherapeutic interventions on causes. Without sound evidence that treatments affect causes, his belief seemed driven by something else.

The author cited findings of research like A problematic study of oxytocin receptor gene methylation, childhood abuse, and psychiatric symptoms as supporting external interventions to tamp down symptoms of patients’ presenting problems. Did any of the 300+ cited references concern treatments where patients instead therapeutically addressed their problems’ root causes?


For an analogous religious example, a person’s belief caused him to spend years of his life trying to convince men to act so that they could get their own planet after death, and trying to convince women to latch onto men who had this belief. A new and apparently newsworthy belief developed from his underlying causes:

“The founder and CEO of neuroscience company Kernel wants “to expand the bounds of human intelligence.” He is planning to do this with neuroprosthetics; brain augmentations that can improve mental function and treat disorders. Put simply, Kernel hopes to place a chip in your brain.

He was raised as a Mormon in Utah and it was while carrying out two years of missionary work in Ecuador that he was struck by what he describes as an “overwhelming desire to improve the lives of others.”

He suffered from chronic depression from the ages of 24 to 34, and has seen his father and stepfather face huge mental health struggles.”

https://www.theguardian.com/small-business-network/2017/dec/14/humans-20-meet-the-entrepreneur-who-wants-to-put-a-chip-in-your-brain “Humans 2.0: meet the entrepreneur who wants to put a chip in your brain”

The article stated that he had given up Mormonism. There was nothing to suggest, though, that he had therapeutically addressed any underlying causes for his misdirected thoughts, feelings, and behavior. So he developed other beliefs instead.


What can people do to keep their lives from being wasted on beliefs? As mentioned in What was not, is not, and will never be:

“The problem is that spending our time and efforts on these ideas, beliefs, and behaviors won’t ameliorate their motivating causes. Our efforts only push us further away from our truths, with real consequences: a wasted life.

The goal of the therapeutic approach advocated by Dr. Arthur Janov’s Primal Therapy is to remove the force of presenting problems’ motivating causes. Success in reaching this goal is realized when patients become better able to live their own lives.


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Remembering Dr. Arthur Janov

Here are some of the sites, other than the NYT, WP, and AP obituaries and their repetitions, where people remember Dr. Janov:

https://www.facebook.com/pg/DrArthurJanov/

http://arthurjanov.com/

https://www.facebook.com/photo.php?fbid=10155221889014118&set=a.65601639117.72499.674399117&type=3

https://www.thetimes.co.uk/edition/register/arthur-janov-obituary-n7zgws597

https://pessimisticshrink.blogspot.com/2017/10/janov.html

http://forward.com/culture/384164/arthur-janov-the-jewish-creator-of-primal-scream-therapy/

http://tributes.com/obituary/guestbook/105268227?pane=candle#guestbook_area


Here’s one that I had a reaction to. My comment is posted below, in case that site’s moderator deletes it:

https://www.smithsonianmag.com/smart-news/founder-primal-scream-therapy-has-died-what-exactly-180965126/

Poor job reporting. According to the NYT..according to Vice..according to the AP..

The last paragraph is especially horrible for misguided attempts to place Dr. Janov’s life in historical context: the unattributed “experts widely regard;” the “pseudoscience” assertion with no proof; the snide implication that his life only had value because John Lennon produced an album.

Why couldn’t the writer be bothered to gather first-hand information such as taking 10-15 minutes to look at the Primal Center’s website? Or look at Dr. Janov’s May 2016 book Beyond Belief, which was outstanding? Or Dr. Janov’s blog that he kept up throughout the years until 2017?

Does this hit piece on the occasion of a man’s death comply with Smithsonian Magazine’s journalism standards?


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Dr. Arthur Janov passed away

Dr. Janov passed away October 1, 2017 at the age of 93.

I remember him as always helping others.

I’ll add more as time goes by. Today, I’ll repeat the last of his 10 comments he made on this blog:

Beyond Belief: What we do instead of getting well

“I do thank you over and over because who quote the essence of my work which pleases me a lot. art janov”


Dr. Janov’s comment on Beyond Belief: Symptoms of hopelessness was:

“i thank you for your help art”

and I replied:

“Thank you for giving me a lens to more clearly see!”


Dr. Janov’s comment on Beyond Belief: Why do we accept being propagandized? was:

“good good art janov”

but my post wasn’t really good. I worked on it, and replied the next day:

“Thanks for helping me improve this post!”


I remember and miss Dr. Janov when I read research and curate studies from what I interpret would be his viewpoint. For example, were he still alive and well, I feel that he would have provided favorable feedback on my Epigenetic effects of early life stress exposure post.

He often noted that aspects of Primal Therapy were proven by subsequent research – especially topics in epigenetics, where research didn’t really start in earnest until the 1980s.

http://cigognenews.blogspot.com/2017/10/the-passing-of-great-man.html


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Prisoners of our childhoods

Same old shit – another failed relationship.

Coincident with the start of our relationship, I was struck by a phrase by Dr. Janov, posted in Beyond Belief: What we do instead of getting well:

“It doesn’t matter about the facts we know if we cannot maintain a relationship with someone else.”

I kept that thought in the forefront.

Both of us are prisoners of our childhoods. I’ve tried to see and feel the walls and bars for what they are.

Like all of us, J hadn’t tried to process the reality of her childhood and life. For example, on her birthday I asked her how she celebrated her birthdays when she was growing up. She provided a few details, then mentioned that her parents had skipped some of her birthdays. Although I had no immediate reaction, she quickly said that she had a happy childhood.

I was at fault, too, of course. I again asked a woman to marry me who hadn’t ever told me she loved me, except in jest.

I asked J to marry me around the six-month point of our relationship. I felt wonderful, in love with her that August morning after she slept with me at my house. I made an impromptu plan: in the middle of a four-mile walk, I asked her to marry me while kneeling before her as she sat on a bench outside a jewelry store. But she wouldn’t go in to choose a ring. She said she’d think about it.

A month later, after several dates, sleepovers at her house, and a four-day trip to Montreal, I again brought up marriage while we rested on her large couch in her nice sun room. The thing I felt would be wonderful brought about the end.

I tried to understand why she couldn’t accept me for the person who I intentionally showed her I am. She abstracted everything that she said.

I tried to get her to identify why, after all the times we cared for each other, after all our shared experiences, she didn’t want me around anymore.

Didn’t happen. She didn’t tell me things that made sense as answers to my questions.

One thing she said without abstraction was that I was weak for showing my feelings. She told me I was clingy.

Another thing she communicated at the end shocked me. She somehow thought that I was going to dump her. I said that the thought never even crossed my mind.

I didn’t recognize it as projection at the time. Prompted by her underlying feelings, she attributed to me the actions and thoughts that only she herself had.

I’ve tried to put myself in J’s place.

  • How horrible must it have been for her to be steadily intimate with a man and not feel that his touches, kisses, words, affection, expressed love?
  • That he couldn’t really love me, and so I couldn’t love him?
  • That he was actually after something else, because it was impossible that he loved me?

One thing I’ve felt after the end was that the need underlying my only stated relationship goal – to live with a woman I love who also loves me – is again ruining my life. My latest efforts towards that goal were rife with unconscious symbolic act outs of an unsatisfied need from my early life.

That unrelenting need is for a woman’s love. The women I’ve chosen, though, have always given me what I got from my mother: they wouldn’t accept me as I am, and didn’t love me.

And there can never be a substitute. Most of my Primal Therapy sessions included the PAIN OF FEELING exactly that.

My prison cell is what Dr. Janov calls the imprint where I – as a child, teenager, young man, middle-aged man, old man – futilely ATTEMPT TO CHANGE THE PAST.

“Standing next to me in this lonely crowd
Is a man who swears he’s not to blame
All day long I hear him shout so loud
Crying out that he was framed

I see my light come shining
From the west down to the east
Any day now, any day now
I shall be released”


P.S. – We got back together seven months later, and are still going strong.

Hope sells

I used a browser yesterday that didn’t have ad blocker software installed. The below pictures came from one of the ads that displayed:

helpless

hope

A young girl in a dance position and outfit juxtaposed with an appeal: “No situation is HELPLESS because there is HOPE.” How interesting!

I didn’t click through the ad yesterday to see what was being sold by engaging customers’ beliefs, within which lay hope. When I clicked the ad today, it asked for donations to “Sponsor a Child,” develop “the perfect recipe for sustainable success,” and, at the bottom of the page, “We love because Jesus loves.”

What do we know about this ad’s appeal from reading Dr. Arthur Janov’s May 2016 book Beyond Belief? Can hope change a helpless situation per the ad?

On one level – yes, in a believer’s brain, by blocking helpless feelings. Otherwise – no. Hope ultimately isn’t a remedy for the causes of what created helpless feelings.

I donated to a similar organization for a few years, but not anymore.

Beyond Belief: What we do instead of getting well

Continuing Dr. Arthur Janov’s May 2016 book Beyond Belief:

“p. 61 Heavy pains with no place to go just pressures the cortex into concocting an idea commensurate with the feeling.

The feeling itself makes no sense since the original feeling has no scene with it nor verbal capacity; it was laid down in a preverbal time without context, save for the feeling itself.

We cling to those ideas as strongly as the feelings driving us are.

Sometimes we argue with someone not realizing that we are battling a defense which is implacable. They don’t want to hear what we have to say. They want to protect their psyche.

p. 63 Suffocation at birth is registered not as an idea, but as a physiologic fact. It becomes an idea when the brain evolves enough to produce ideas. Then it can produce, ‘There is no air in here.’

A slightly stifling atmosphere in the present can set off this great pain and with it an exaggerated response. ‘I have to leave this woman because she stifles me.’

p. 64 It doesn’t matter about the facts we know if we cannot stop drinking or if we cannot maintain a relationship with someone else.

p. 68 My task is to examine why individuals adopt belief systems, whatever they are, and how certain feelings provoke specific kinds of belief systems..to demonstrate how feeling feelings can alter those beliefs without once addressing the beliefs at all.

Deprogramming is not necessary. Probing need is. Resolving feelings seem to render belief systems inoperative.

p. 71 We are a nation and a world of seekers, a people who seek refuge in all manner of beliefs.

p. 75-76 Later in life, equipped with the cortical ability to substitute ideation for feeling, the traumatized baby can call upon a god to save him from his inner pain, even when he doesn’t know where the pain originated, or even that there is pain. He just calls upon a god to watch over him, to see that he gets justice, who won’t let him down, and above all, who will help him make it into life.

p. 106 Neurosis is the only malady on the face of this earth that feels good..numbs the feeling. Numb feels good – not ‘good’ in the absolute sense, just not ‘bad.’

So we settle..we get numbed out and feel no pain and in return, life is blah blah. The person then feels she is not getting anything out of life and seeks out salvation or a guru in one form or another.


“We are a nation and a world of seekers, a people who seek refuge in all manner of beliefs.” The patient’s story on pages 89 – 105 told of HORRIFIC damages inflicted by believers and the subsequent consequences!

Variations of his story with its adverse childhood experiences could be told by tens of millions of people in the US alone!

Why isn’t the internet flooded with 10+ million similar stories of people who have faced their realities, and effectively addressed the real causes of what’s wrong in their lives?

Said another way: Why is the internet instead flooded with stories of 10+ million people

  • NOT facing their realities,
  • Doing things to prolong their conditions, and
  • Avoiding getting well?

The many reasons why people do things that don’t truly get them well are covered in Beyond Belief and Dr. Janov’s other publications. One obstacle for people who want enduring therapeutic help is the intentional misrepresentation of Primal Therapy.

Every day I look at the results of an automated search that uses “primal therapy” as the search term. Along with the scams and irrelevancies are the “scream” results.

This misrepresentation is addressed here:

“Primal Therapy is not Primal ‘Scream’ Therapy. Primal Therapy is not just making people scream; it was never ‘screaming’ therapy. The Primal Scream was the name of the 1st book by Dr. Janov about Primal Therapy.”

People who perpetuate the “scream” meme are only a few seconds away from search results that would inform them and their readers of accurate representations of Primal Therapy.

What purpose does it serve to misdirect people away from doing something to effectively address the real causes of what’s wrong in their lives?

Beyond Belief: The impact of merciless beatings on beliefs

Continuing with Dr. Arthur Janov’s May 2016 book Beyond Belief:

“p. 17 When someone insults us, we immediately create reasons and rationales for it. We cover the pain. Now imagine a whole early childhood of insults and assaults and how that leaves a legacy that must be dealt with.

The mind of ideas and philosophies doesn’t know it is being used; doesn’t know it serves as a barricade against the danger of feeling.

It is why no one can convince the person out of her ideas. They serve a key purpose and should not be tampered with. We are tampering with a survival function.

p. 19 It seems like a miracle that something as intangible and invisible as an idea has the power to transform our biologic system. It makes us see what doesn’t exist and sometimes not see what does. What greater power exists than that? To be fooled is not only to convince someone to believe the false, but also to convince others to not believe the truth.

The unloved child who cannot bear the terrible feelings of hopelessness shuts down his own feeling centers and grows insensitive, not only to his pain, but to that of others. So he commits the same error on his child that was visited upon him, and he does so because of the way he was unloved early on. He cannot see his own hopelessness or that of his child.

p. 56 All defensive beliefs must have a kernel of hope inside of them. It is the embedded hopelessness that gives rise to its opposite – hope – and its accompanying biochemistry of inhibition or gating.

To be even more precise, it is the advent of pain surrounding hopelessness that produces the belief entwined with hope. All defensive belief serves the same function – repression, absorbing the energy of pain.

p. 57 An unloved child is a potential future believer.

p. 58 NO ONE HAS THE ANSWER TO LIFE’S QUESTIONS BUT YOU. How you should lead your life depends on you, not outside counsel.

We do not direct patients, nor dispense wisdom upon them. We have only to put them in touch with themselves; the rest is up to them.

Everything the patient has to learn already resides inside. The patient can make herself conscious. No one else can.”


“p. 29 The personal experience stories throughout the book are written by my patients and, with the exception of a few grammatical corrections, they are presented here exactly as they were given to me.”

All of the Primal Therapy patients’ stories started with HORRENDOUS childhoods that produced correspondingly strong beliefs!

I came across a public figure example today in 10 Defining Moments In The Childhood Of Martin Luther King Jr. The author included two items germane to an understanding of how beliefs may develop from adverse childhood experiences:

  • 8. King Sr. “Would beat Martin and his brother, Alfred, senseless for any infraction, usually with a belt.”
  • 6. “By the time King was 13, he’d tried to kill himself twice.”

Every reference I found tied King Jr.’s suicide attempts to his grandmother’s death. What an implausible narrative!

A whole early childhood of insults and assaultscertainly had more to do with the causes for his preteen suicide attempts.

Consider a child’s feelings of helplessness, worthlessness, pain, and betrayal when the people who are supposed to love them are cruel to them instead. Feelings like what I expressed in Reflections on my four-year anniversary of spine surgery.

Consider the appeal of escaping from this life when “The unloved child cannot bear the terrible feelings of hopelessness.”

Granted that it’s only the patient who can put together what happened in their life so that it’s therapeutic. Beyond Belief and Dr. Janov’s other publications outline the framework.

Beyond Belief: Why do we accept being propagandized?

Continuing to read Dr. Arthur Janov’s May 2016 book Beyond Belief:

“p.13 Beliefs are medicine for the hopeless. They attenuate despair, vitiate loneliness, and dissipate helplessness.

p. 14 We need hope more than we need truth. Beliefs divert us from past traumas and current pains because inside the belief lies hope.

p.15 Hope is ‘the meaning of life.’ It shimmers and sparkles and blinds us from seeing the bars of our prisons of belief.

We are all, in one way or another, victims of early unfulfilled need. Never think that intelligence prohibits this kind of behavior.

We search for hope here and there based on early hopelessness of which we are unaware. Nothing in one’s current life points to the problem, and nothing even in one’s childhood clarifies it.

One’s expectations may exceed reality when feelings are thrust into the arena of ideas. One no longer sees reality, but rather a projection of need.”


“We need hope more than we need truth.” Is this part of why we accept headlines as facts, and don’t pay attention to the stories’ subsequent corrections? Why do we accept as facts news articles that don’t link to the cited sources?

I had dinner earlier this week with an intelligent woman. She mentioned that she constantly listened to National Public Radio. I asked her what value she got from it, and she replied that it kept her current with events.

I asked what other news sources she sought out. She said that she didn’t usually have the time, and that NPR was a reliable source.

I didn’t further challenge her beliefs. It’s up to each individual to realize that their beliefs are symptoms of what’s ruining their one precious life.

Last weekend I engaged in essentially the same conversation over lunch with another intelligent woman who relied on conservative news sources. She also became defensive, and ended that part of our conversation as a matter of “agreeing to disagree.”

Why does intelligence seem to have little to do with accepting being propagandized?

Beyond Belief: Symptoms of hopelessness

I’ve started to read Dr. Arthur Janov’s May 2016 book Beyond Belief. Here are a few thoughts I’ve expressed to friends that were prompted by the first dozen pages of the paperback version.

“p. 5 We need a painless liberation from our insidious emotional wounds..a leader who will take the place of an emotionally distant parent for whom we will sacrifice anything just for the promise of love, protection, and caring.”

The elections of the past two presidents were symptoms of the hopelessness that most Americans feel. Both elections promised hope.

“p. 6 Beliefs sell and sell well. People will pay dearly for even the promise of fulfillment, even if it is in the next life.”

Religion can have a much worse and lasting effect on people than any politician or political system can. Politicians can drag out and delay living up to their promises.

Religious leaders don’t have to deliver much at all during their followers’ lives. In fact, it works in the leaders’ favor to minimally address their followers’ current sufferings, as that strengthens the appeal of the imaginary next life!


The past three weeks I’ve gone to 7-11 to get a morning coffee. More often than not, I see people buying lottery tickets during the 2-3 minutes when I’m there.

What accounts for this behavior? Not everyone who buys a lottery ticket is innumerate.

I’d guess that it’s a symptom of hopelessness. Feelings of hopelessness cause us to generate a faith that an exceedingly-improbable event will benefit our life. Lottery-ticket behavior follows.

State governments are responsible for these lotteries. It’s one of the ways governments prey upon their citizens’ feelings of hopelessness.

I once worked as a contractor in a government office where everyone except me pooled money every week to buy lottery tickets. I was also the only nonreligious person there.

Coincidence?

On Primal Therapy with Drs. Art and France Janov

Experiential feeling therapy addressing the pain of the lack of love.

What’s a good substitute for feeling loved?

A friend of mine sent a link to this TED talk yesterday. The speaker inspired my friend to change their life along the speaker’s guidelines:

“The very act of doing the thing that scared me undid the fear.

That feeling, you can’t help but strive for greatness at any cost.

The more I work to be successful, the more I need to work.”


I wasn’t similarly inspired.

For one thing, a fear memory isn’t undone by behavior that covers it over and tamps it down. Fear extinction is the learned inhibition of retrieval of previously acquired responses provided evidence for what happens with a fear memory.

What I saw expressed in the TED talk was an exhausting pursuit of substitutes for feeling loved.

This February 18, 2016 blog post by Dr Arthur Janov framed the TED talk in the context that I understood the speaker:

“Most of us thought that once we choose a profession and follow it and succeed at it, becoming an expert and well known, that would be fulfilling. We would feel like a success.

Success is not a feeling, loved is.

Fame is other people’s idea of success; it is in a way their feeling…admiration, humbling, important, etc.

And why does the person, even most accomplished, never feel satisfied nor fulfilled?”

What do you feel is the appropriate context of the TED talk?

What do you think are likely outcomes of a person following the speaker’s guidelines?