Corona Enlightenment Offensive and The primal need

The Corona Enlightenment Offensive.
Walter van Rossum presents his book "My Pandemic with Professor Drosten" in conversation at KenFM.
By Elisa Gratias
[This article published on 4/24/2021 is translated from the German on the Internet, Die Corona-Aufklärungsoffensive | Rubikon.news.]

At the end of 2019, the online medium Rubikon founded its own book publishing company just in time before the start of the Corona Crisis, in order to offer its content to a broad public in a sustainable way offline and to promote a more democratic formation of opinion. Today, this decision enables the Rubikon to launch a comprehensive Corona education offensive independently of major publishing houses - with success. The first three books on the current situation are already bestsellers. "My Pandemic with Professor Drosten" by Walter van Rossum gave the starting signal for this campaign. Now the author spoke with KenFM in the discussion about his work and the frightening realizations, which he uncovered during the research.

Dazed, I stare through the window at the gray cloud cover. Birds circle in confusion in low-level flight. So do my thoughts. For an hour and forty-three minutes, I listened as Ken Jebsen interviewed journalist Walter van Rossum about his book, My Pandemic with Professor Drosten. Although I've seen a number of interviews by the Rubicon best-selling author about his book, this conversation captivated me.

I often find that in all the books and interviews on the subject of Corona, I am looking for arguments that can help me to encourage uncritical interlocutors to be a little more suspicious of current events. I regularly despair at the passivity and disinterest of so many fellow human beings. Again and again, I remind myself that it is like a Sisyphus' work if I want to change them.

A few days ago, I read in a Rubicon article about Hannah Arendt: "By her own admission, she was never 'interested in effect.' She simply wanted to understand." That inspires me. This attitude transforms the dull feeling of powerlessness into a thirst for knowledge. The conversation between Jebsen and van Rossum shows me aspects that I did not perceive before.

What left me so accomplished at the end of the KenFM video was the realization of how much we humans cultivate unconscious beliefs despite all the enlightenment. I thought, for example, as many probably do - and that's where the problem lies - that competent people with integrity speak up when something happens in world politics against the interest of the vast majority of the world's population.

It is precisely this that apparently equally uncritical people trust. After the interview, I was surprised to discover that I, too, need to correct my self-image. Because part of me was still holding on to the worldview just described, without even realizing it. What van Rossum describes sounds unimaginable and believable at the same time.

Drosten is a human being. Politicians are human beings, the WHO is made up of people who work there, no matter in what capacity. And I, too, am a human being and am writing this article completely subjectively because the subject is close to my heart.
Jebsen and van Rossum are sympathetic to me, their arguments credible, which is exactly why I try to question their views. So I look at posts by Drosten - he too strikes me as sympathetic and competent.

My subjectivity is completely obvious, and this is the crux of the matter: it is naive to think that scientists and journalists can be objective. It is even dangerous if they themselves are convinced of this. Because that would show that they are deceiving themselves. Many a person may think he is a superhuman who has no interest in his working hypothesis being confirmed. No one can discard being human at the threshold of the laboratory.

However, we were told from an early age, scientists and good journalists worked and reported neutrally. This is an ideology that runs deep, although it is obviously naive and unrealistic. Most "experts" do not admit their subjectivity, presumably for fear that they will then quickly cease to be considered experts. Instead, our society styles experts as god-like, untouchable actors. So, we normal people leave the shaping of the world to them because we are deceived by their safe, "objective" appearance. I can't explain it any other way. We are mistaken.

The vast majority of people still believe in the neutrality and objectivity of science like little children believe in Santa Claus. Science credulity is often addressed as a problem, and yet most people trust institutions like the WHO and give "experts" more decision-making authority and power.
And this, to me, is the strength of Walter van Rossum's book: He makes Drosten and the other actors human again and shows their connections, behavior and conflicts of interest.

This interview expands my world view. The information is heavy on my stomach, but I take the time to digest it and derive actions to make fellow human beings curious about my view. Since I leave uncritical friends alone, they ask me more and more often for my opinion. Then I recommend them videos like this conversation or, even better, reading books like "My Pandemic with Professor Drosten."
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The primal need
People want to "belong" to control their fear of abandonment - this often leads them to follow the wrong herd.
By Bastian Barucker
[This article published on 4/24/2021 is translated from the German on the Internet, Das Urbedürfnis | Rubikon.news.]

Evolutionarily speaking, belonging to a group is essential for survival. Only when we are part of a community can we feel safe and secure. However, if this belonging comes under threat, we become afraid and resonate with our own life history. We have used elaborate strategies to split off and repress our early childhood experiences of abandonment. Nevertheless, they unconsciously affect our adult everyday life and create the same conflicts again and again. Integrating our individual past is a necessary step towards personal change and constructive social transformation.

In the mirror of the wilderness
Let me begin with a very personal story. About 14 years ago, I lived permanently in the wilderness of North America for a year with a group of wilderness enthusiasts (1). We wanted to find out how primitive life - in the sense of "indigenous" - could function in the forest with almost no modern tools. In this particular wilderness situation, I experienced firsthand that my life depended on belonging to the group, as I would not have been able to survive on my own.

We learned the necessary manual skills of wilderness living, and after a few weeks we realized that the greatest challenge of all was communal living! Through our day-to-day interactions and attempts at absolutely sincere communication, we realized that certain conflict dynamics unfolded in the same way over and over again, and that each individual already knew these conflicts from their pre-wilderness lives. In my estimation, negative experiences experienced in early childhood are unconsciously re-enacted as recurring patterns in adult life (2).

It became clear to me that honest communication and especially working on one's own formative biography are the most important skills to be able to live and survive well with my group in the wild. For it is only through this search for traces that it becomes possible to change one's own behavior. Westernized man is so used to manipulating and dominating his environment that he has forgotten the royal road of a balanced life. Another fundamental insight from living in nature is that only by adapting to its rhythms in the best possible way is it possible to live well.

My clan lived for months at a time severely challenged by hunger, weather, and adaptability in the North American forest. One person in this group consistently aroused strong anger and intense resentment in me. I had the impression that this person lived his life in the clan rather unmotivated and contributing little, and this created in me - also because of the impossibility to distract myself or to simply leave - the mentioned feelings of anger and strong rejection. The guy was driving me crazy.

At that time I believed that the situation was just like that, I believed in the badness of this person. Soon, however, I had to realize that this was a classic example of projection, also called externalization. These psychological expressions mean that we blame other people for our feelings and see or project onto others unpleasant parts of ourselves that we do not want to see in ourselves. Sometimes this unconscious part of the personality is also called one's own "shadow".

Russian President Vladimir Putin is also aware of these psychological dynamics. After Joe Biden responded in the affirmative to the question of whether he thought Putin was a killer, Putin replied as follows:
"But when we evaluate other people, or when we even evaluate other states, other peoples, we always look in the mirror, we always see ourselves, because we transfer to other people what we ourselves are, what essentially makes us. You know, I remember when we were kids in the backyard, arguing with each other and saying: As you call others, so you are yourself. And that's not a coincidence, that's not just a children's saying or a joke. The meaning is very psychological. We always see our own qualities in another person and think that they are like us, and from that we judge their actions and evaluate them overall" (3).

An acquaintance of mine who also lived in the wilderness for a year once spoke the following wise words in retrospect:
"In the beginning, I wondered how I was going to merely survive a year in the woods. Then I wondered how I was going to survive for just one year with these people. Then I wondered how I was going to manage just one year with myself."

The feelings that the "lazy and demotivated guy" triggered in me are my feelings and tell the story of my learned reaction patterns to external circumstances and events. So it's not the guy that's annoying, it's his manner that triggers a feeling in me. This feeling response is one hundred percent my responsibility and invites me to get to know myself better. Admittedly, this was and is a challenging realization because it is so beautifully easy to blame others for one's own emotional world.

Following the realization that others are not responsible for my emotional world, began the difficult search for the answer to the question, "What's so bad about being lazy and demotivated?" I could have been compassionate about this by asking the person in question how they were doing. That's what other participants in the group were doing - which pointed out to me one more time that I was the one with the problem, not my counterpart.

Since we all grew up differently, it will be different behaviors in each of us that trigger unpleasant feelings. So you, dear reader, can replace the attributes "lazy" and "demotivated" with the ones that trigger the strongest feelings in you.

A few months later, I was once again sitting in the winter forest touched by these feelings. In addition to the hatred and anger, there was now sadness. A clan member sat next to me and asked me compassionately what I was afraid of? This question opened the door to the core of what was happening. I realized:
If I behaved like the person I was condemning for his behavior, others would condemn me accordingly and perhaps exclude me from the group. I would then no longer belong, because if you are not diligent and contribute a lot, you will be cast out.

So I was afraid of being excluded, because I myself react with distancing to others when they behave as described above. It is a common phenomenon that people in social interaction are afraid of behaviors that are their own.

For example, if a person frequently judges or evaluates others, he assumes that others do the same; therefore, he is afraid of being judged by others. Against this background, the saying "Be the change you want to see in the world" takes on a whole new depth and meaning.

As seen in my example, in relationships feelings and assumptions are often experienced as projections onto others. In this way, unfortunately, the realization of one's own responsibility for the current life situation is obscured. By unconsciously pushing our unloved personality parts into our own shadows and projecting them unconsciously onto others on occasion, we are prevented from understanding how we ourselves first co-create our life situation and then suffer from it.

Why am I telling this personal story? Well, I find it more authentic to describe a self-experienced experience than that of a person accompanied by me or, purely theoretically, a psychological mechanism that I have to deal with again and again in my work with people. For me, it was only through the strong emotional touch that I was able to understand the mechanism between superficial condemnation of another person and my own fear of not belonging.
This story is meant to show how strong the human longing for belonging can be - and how much the fear of losing this belonging can be an unconscious motivation for actions. It must always be assumed that most people are not even aware of their buried longing for belonging. I certainly was not until, inspired by my stirring experiences in the wilderness, I set out to learn about my own history (4).

Following on from the excellent contribution "I want to love and be loved" by Franz Ruppert (5), in which he makes clear how much the early childhood need for maternal love shapes us, I would like to expand the consideration of being loved to include the aspect of belonging and to address what the so important love that a child needs at the beginning of its life consists of. Dr. Ruppert's statement about the ability to love and the existential desire to be loved can be fully confirmed by me from my ten years of self-exploration and accompanying work with other people.
In the desire to be loved is the need to belong, to experience warmth, security and safety. This primal need is so powerful that it is probably one of the strongest basic human needs. I would like to look at this phenomenon from two perspectives.

Historical and personal belonging
One is our past as Homo sapiens. Looking from our tribal evolution, we have been dependent on living in a group for most of our existence. As described in my personal example, communal living ensured the survival of the individual. To be excluded from this group meant imminent death or suffering survival. In the past, therefore, we lived together in small associations, and the sustenance of these clans was only possible because everyone contributed. Alone, perhaps a short period of survival was possible, but the original life was a life in community.

The second level is a very personal one. As described very well in Dr. Ruppert's article, every human being has an existential need to be loved. An important expression of this love is belonging. Both the baby in the womb and the infant and toddler need permanent and loving attachment in order to feel loved. This includes, above all, full and sensual skin contact with the mother in the time immediately after birth. Willi Maurer, a Swiss process facilitator with more than 30 years of experience in accompanying people, calls this short but very formative phase after birth "imprinting" and describes it as a "buried source of peace" today.

But without self-exploration, we remain blind to the truth that lies repressed deep within us. In advanced cultures, it has been customary for thousands of years to separate newborns from their mothers and put them away - in the cradle, in the nursery, in foreign hands. This makes the formative contact between mother and newborn child, the 'imprinting', impossible.
One of the consequences of the missing imprinting could be the tendency to use violence, and that is when the feeling of powerlessness, repressed in earliest childhood, is touched in us. A leap in consciousness is needed to move from the 'fight against violence' to real violence prevention, namely to individual and societal frameworks that enable imprinting" (6).

Also coming from Switzerland, psychotherapist and psychoanalyst Franz Renggli describes the desire for belonging through physical contact as follows:
"Immediately after birth, its situation is like that of the infant monkey: It feels directly threatened by death if it is not allowed to be in immediate physical contact with its mother. (...) The primary need of a human being is that of immediate physical contact with its caregiver. And in physical contact with the mother he knows, the baby can most easily feel this sense of warmth, security and safety."

Research in the field of epigenetics describes the lasting effect of early abandonment this way:
"When newborn mice are separated from their mothers for short periods of time, these animals adapt poorly to stressful situations throughout their lives. Their memory, drive and emotion are disturbed. Stress hormones are also elevated because the protein molecule vasopressin (AVP) is overproduced in the brains of traumatized mice" (7).

And even after birth, a continuum of the child's belonging to loving persons is necessary for the child to feel loved and a part. Of course, this requires not only physical togetherness, but genuine and loving presence of parents or other trusted persons.

A culture of separateness
We live in a culture where putting the child away has been part of the maxim of modern "parenting" for several centuries. Although fortunately there have been signs of improvement in recent decades, separative and thus formative experiences for children are still a fundamental part of our society. In addition, the experiences of our parents and grandparents live on in us as memories unless they are recognized and integrated. From current epigenetic research, all memories, including those of our ancestors, are stored in our cells.

"So our cells remember environmental influences and the consequences of our own lifestyle. Experiences of the ancestors are stored in them as well as experiences from the time around the birth and other circumstances from the previous life" (12)
d is sleep training for children, in which attempts are made to get them to sleep alone in a dark room at a very early age. Parents, for example, in the best-selling book "Every Child Can Learn to Sleep," are instructed by experts to endure their child's distressed to deathly frightened crying so that he or she becomes accustomed to sleeping alone. An instruction for the emergence of strong abandonment and powerlessness! In addition still partly practiced methods come, like putting away and letting scream the child and the too early Fremdbetreuung of the child in an age, where it cannot process this parents loss yet. Again, an emotional overload takes place in which the child can experience severe abandonment.

Try to find a mammal - yes, we are mammals too - in this world that lets its own child sleep alone in the dark at the beginning of life. Children and especially babies are not made to be alone at night and especially during the transition to sleep. It overwhelms them and leaves them with a strong sense of abandonment. This was not the original way indigenous communities dealt with their children.

"To understand a baby or young child among the various original cultures of this world - whether that be in South America, in Africa, or in Asia - I read through all the literature on the early parent-child relationship among these peoples. And for all the diversity, I immediately noticed one common characteristic: A baby never cries for an extended period of time! (14)

In search of one's own flight recorder
Every person in our society has, in one way or another, had experiences of abandonment and associated powerlessness, and carries these with them, usually unconsciously. This unconscious memory is like the flight recorder of an airplane. It records everything, is difficult to access, almost as if armored to make it difficult to get at the information. Nevertheless, these experiences work their way into a person's everyday life and influence their adult daily routine. Dr. Arthur Janov, founder of primary therapy, describes this phenomenon as follows:

"When a mysterious airplane accident occurs, the search immediately begins for the black box that contains all the secrets about the flight up to the moment of the accident. This silent witness provides a record of the aircraft's behavior and tells investigators what events or circumstances led to the accident. The uterus is also such a black box. It contains secrets that can explain deviant behavior later in life. The brain of a fetus, like the black box of an airplane, holds almost indestructible records of past events" (15).

I believe that this legacy of abandonment plays a very significant but hidden societal role today. Because of this abandonment experienced at an early age, people seek substitute affiliations in which they supposedly find what they would have needed at the beginning of their lives.

It can be a sports club, a religion, a party, a worldview, a diet or something similar. John Lennon, to whom I will return later, makes the following thesis in his song "Daddy come home": The more pain we have experienced through abandonment, the more we seek substitute affiliations:

"Our pain is the pain we go through all the time. You're born into pain, and we find ourselves in pain most of the time. And I think the greater the pain, the more gods we need" (8).

Regardless of the topic or ideology of a group, this fear of abandonment resonates in many debates and social discourses. It is evident, for example, in the vehemence with which dissenters who question their own group ideology are attacked in the Corona Crisis.

Another very clear example is the conformity experiment by the Polish-American pioneer of social psychology Solomon Asch. It shows how quickly a person conforms his or her own truth to the objectively false opinion of the group. In the experiment, a group of students is given the task of finding two lines among four that are the same length. In the study group, the students intentionally answer incorrectly, and the ignorant subject adjusts his estimate to the obviously incorrect estimate of the group. Thus, he designates a line that is too short or too long as being of equal length.

"Subjects conformed to the majority on about one-third of the runs, despite their obvious misjudgment. Only a quarter of the subjects remained unaffected; they made no mistake even in the twelve manipulated runs. (...) In the control group, the confidants of the experimenter were to express their true estimation in the group which line was the same length. As expected, the subject sitting at the table with the secret confidants makes hardly any errors (less than 1 percent) under this condition" (9).

Here, both levels of the desire for affiliation described above merge. On the one hand, we are currently part of groups that give us belonging, and our hunter-gatherer past knows that we need a group to survive. On the other hand, our abandoned child is also part of that group and is afraid of losing belonging because of his or her own history. Therefore, the identification with a group's opinion and the sense of belonging that it maintains must be protected from interference by dissenting opinions that challenge the group's common and sustaining narrative, or, as seen in the Asch experiment, one's own perception is adapted to that of the group in order to belong.

The insults against dissenters are usually not directed against the topic, but against persons. This is a sign of an emotional stirring, in which a certain aggression resonates. Just as in my personal example from the wilderness described at the beginning, aversion, anger or even hatred arise against the behavior of another person. Hate is always directed at a behavior and never at a person as such. "I hate you" means there are behaviors about you that cause him to have strong dislike for me. If these behaviors were not there, I would not feel the hatred either.

In this differentiation between person and behavior lies an enormous potential for dialogue ability. In my experience, this is more possible when the suppressed and pent-up hatred is integrated through inner work and thus loses intensity. The same is true for belonging. When a person becomes aware of his or her past powerlessness and abandonment and is able to integrate this step by step into his or her own biography through accompanied work or therapy, then the pressure of having to find compensatory belonging at all costs becomes weaker. Thus, a reduction of fear of losing belonging takes place.

Recovering and opening the flight recorder
In my experience, however, there are few people who are willing to face their own, sometimes painful, past. Due to the need to ward off emotional overwhelm, everyone has developed a selection of strategies that keep the abandonment they have experienced hidden. As long as these avoidance strategies can be maintained, they will be repeated and solidified. However, there are phases in life that seem to favor and sometimes force a process of realization. In my example, it was engaging in an explicitly designated experiential space in the wilderness. This involved the preliminary work that I had done to recognize that certain conflicts in relationships were recurring. I wanted to experience in the wilderness what happens when I can't avoid the situation. So it was a conscious decision to get to the bottom of things, or rather to retrieve and open the flight recorder.

Another opportunity for self-knowledge is when there is a "crash" of avoidance strategies. This means, for example, that physical symptoms become so strong due to the repression of emerging feelings that it is no longer possible to continue living as before. This is often the case with people who suppress or do not want to acknowledge inner conflicts for a long time and accept physical pain or various symptomatology for it. At a certain point, the pain or symptom becomes so strong that holding on and continuing are no longer possible. This phenomenon is very aptly described by the Canadian physician and author Dr. Gabor Mate with the book title "When the body says no" (16).

A famous person who has turned to his emotional past is John Lennon, quoted above. He embarked on an inner tracing journey with Dr. Arthur Janov in California in 1970 (8). Lennon describes his findings from working with Dr. Janov in a radio interview as follows:

"I think everybody is blocked. I haven't met anybody who hasn't been completely blocked by the pain of their childhood. From birth on. It's like we were turned off at some point so we don't feel things" (8).

This was followed by his famous, very emotional album "John Lennon/Plastic Ono Band".
An excerpt from the song "Mother" shows that he was deeply in touch with his own abandonment in his therapy.
"Mother, you had me, but I never had you!
I wanted you, but you didn't want me.
Father, you left me, but I never left you.
I needed you, but you didn't need me."
John Lennon, Mother

Feeling feelings and not discussing them

What was special about Dr. Janov's primary therapy at that time was the working hypothesis according to which it is possible to access all stored experiences through the expression of feelings and impulses. In other words, the systematic exploration of the unconscious, later accompanied by studies. Populistically named "primal scream therapy," Janov's work was revolutionary in that he gave people the opportunity not to talk cognitively about the pent-up pain of childhood, but to express it in full emotionality. He describes his approach to work as follows:

"Painful things happen to almost all of us early in life, which shape our whole system and make us continually unhappy. It is the cause of depression, phobias, panic attacks and anxiety disorders, and many other symptoms that add to our unhappiness. We have found a way into these early emotional archives and have learned to access this (cellular) memory and bring it up from the unconscious. This allows us to relive them in the present, to integrate them and no longer be controlled by the unconscious. For the first time in the history of psychology, there is a safe way to access hidden feelings and thus reduce human suffering. It is, in its essence, the first science of psychotherapy" (10).

Over the last ten years, in the emotional and body work (11) that I have offered, I have witnessed again and again people coming to terms with their past and becoming aware, piece by piece, of their history. In doing so, they always discover many unlived feelings that have accumulated over decades. Each person has developed his or her own, usually very energy-consuming, methods to keep these feelings hidden and to avoid their becoming conscious. Possible strategies include diverse consumption of things and cultural offerings, drugs, media, and food, eager working and otherwise, sometimes world-improving, project realization, erratic relationship life, excessive exercising, or compulsive traveling.
This is just a short and exemplary list of possible strategies. I don't mean to devalue these strategies as bad, because they had and have the benefit of preventing something that would be unpleasant or even overwhelming. In my wilderness experience described above, I no longer had the opportunity to pursue my avoidance strategies, and therefore the original feelings made their way to the surface. But, and this seems very important, I also had a "space" where feelings and their expression were explicitly desired. We had an agreement as a community that we would be there for each other and invite each other to be completely honest with each other. That is usually not a given in normal everyday life. That's why I think it's important for people who want to go in search of traces to find professionally accompanied spaces where they can find emotional access to their past.

Imagine
"We need to (re)gain power over history, over our history. Without enlightened historical consciousness, we can neither shape the present nor the future autonomously and peacefully" (Ulrich Teusch, 17).

I believe that any new movement or social change, no matter how positive, can be boycotted by the unconscious workings of our flight recorder, that is, our split-off feelings. Thus we will end up again in similar conditions and power structures which we have maintained for centuries.

I hold the view that a social change in which we feel connected to each other as a human family and act accordingly needs a basis of inner connectedness.

I have observed for many years the increasing popularity of criticism of social ills. Of course, in many cases this is justified. At the same time, I have gained the impression over the last 15 years that only a very small proportion of people are interested in looking inward. I am not arguing for an either-or here, since improving social structures is closely related to very personal awareness work. I even think that the integration of one's own history is a basis for being able to create new and healthy conditions on the outside.

I do not believe in healing, but in recognizing and integrating one's own past in order not to have to carry it as a burden. With a compassionate understanding of one's own integrated pain and self-experienced abandonment, it will be possible to look more lovingly at the world and fellow human beings. It will perhaps be possible to acknowledge the person who triggers hatred and anger in me as a clue to my own shadows and to tell them about what their behavior triggers in me.

This is how I felt when I was able to show and express what actually lay deep beneath the judgment and dislike of the fellow person from my wilderness group. I was able to eventually show him my fear of not belonging. And showing that fear created connectedness, as everyone carries and knows that fear to some degree.

With an integrated shadow, it will also be easier to say goodbye to compensatory affiliations and develop a sense of the real needs for community and connectedness. Part of this is that people who have rediscovered their belonging are less likely to be manipulated and lured by peer pressure. They also need fewer strategies to fill the inner void because they have rediscovered their self-worth. This allows them to turn to more meaningful things instead of contributing to furthering the destruction of the earth through unnecessary consumption.

I am not in a position to foresee all that would be possible. However, through my accompanying activities I have gained the insight that it is possible for people to feel deep inner contentment and connection and thus decide for completely new ways of behavior. Therefore, I believe that consciousness work is an important ingredient for a sustainable change towards our dream of a better world. And to end with John Lennon, I admit that I too am a naïve dreamer.

"Imagine if all people lived in peace.
You may say I'm a naive dreamer, but I'm not the only one.
I hope you will join us one day.
Then mankind will live united" (John Lennon, Imagine).

Sources and Notes:
(1) https://blog.bastian-barucker.de/2012/07/20/ein-jahr-in-der-wildnis/
(2) https://blog.bastian-barucker.de/2019/10/18/der-wiederholungszwang/
(3) https://www.anti-spiegel.ru/2021/putins-reaktion-auf-bidens-beleidigungen-im-o-ton/
(4) https://blog.bastian-barucker.de/2018/09/20/wie-fruehe-lebensphasen-uns-praegen/
(5) https://kenfm.de/ich-will-lieben-und-geliebt-werden-von-franz-ruppert/
(6) https://www.gefuehls-und-koerperarbeit.de/wp-content/uploads/2019/02/Frieden.pdf
(7) https://www.mpg.de/431776/forschungsSchwerpunkt
(8) http://www.primaltherapy.com/about-john-lennon-primal-therapy.php
(9) https://de.wikipedia.org/wiki/Konformit%C3%A4tsexperiment_von_Asch
(10) http://www.primaltherapy.com/what-is-primal-therapy.php
(11) https://www.gefuehls-und-koerperarbeit.de/
Books:
(12) The first moment of life - The importance of birth for the healing of man and earth; Willi Maurer; Drachen Verlag.
(13) Health is no coincidence - How life shapes our genes - The latest findings in epigenetics; Dr. Peter Spork
(14) Abandonment and Fear - Closeness and Security - A Natural and Cultural History of the Early Mother-Child Relationship; Franz Renggli, Psychosozial Verlag
(15) Prenatal Consciousness - The Secret Script That Determines Our Lives; Dr. Arthur Janov, Scorpio Verlag
(16) When the Body Says No: Understanding the Stress-Disease Connection; Dr. Gabor Mate
(17) The War Before the War - How Propaganda Decides Life and Death; Ulrich Teusch; Westend Verlag.

Bastian Barucker is a wilderness educator and process facilitator. For over 15 years he has accompanied people on their journey into the inner and outer nature. In a group he spent a year in the North American wilderness. There, the goal was to meet each other as honestly as possible. In 2009 he founded the wilderness school Waldkauz. Since 2011 he has been using the feeling and body work according to Willi Maurer for self-awareness and after 3 years of training he has been leading intensive phases and weekends with Willi Maurer since 2015. Since 2018 he assists in the training in feeling and bodywork. In his current home, the beautiful Lassaner Winkel near the Baltic Sea, he offers both his wilderness work and process accompaniment: http://www.bastian-barucker.de.