AN ECLECTIC APPROACH TO PRIMAL INTEGRATION (1976)

By Michael Broder

Chapter IV

TECHNIQUES OF PRIMAL INTEGRATION

A. Primal Abreaction


Primal Integration in its purest form, can be sumarized as "doing what comes naturally". An experienced "primaller" generally needs little help in tracking a secondary or present feeling back to its primal roots and dealing with it on intense affective levels. Of course, he depends on others to protect him from unintentional injury to himself or others. Beyond that, he can usually work largely on his own, or ask for exactly what he needs from the therapists or fellow group members in order to complete a primal experience. Such non-dependence on the therapist is a highly desirable and reinforced plateau to reach, because it is a sure sign that the client is reaching a level of autonomy. It also indicates that he worked through the fear of primalling itself. He is now usually primalling on his own, outside the group, and depends on the group for more integrative aspects than for help in getting into his feelings.

However, until a client has reached that point where he has learned the art of tracking his own feelings, he will need help. I do not mean to imply that an "experienced primaller" never needs help. New areas of exploration especially those which are extremely threatening, may require some very basic help, but this is the exception rather than the rule.

A typical primal dialogue between a therapist -and a client, where the therapist is helping his client to track a feeling back to its primal source, may go as follows:

Therapist: What are you feeling now?

Client: Nothing. There is so damn much noise in this room (the group primalling), that I can't feel anything.

Therapist: Do you want to tell them to shut up?

Client: No, I can't tell them that. They won't listen to me anyway.

Therapist: Who won't?

Client: Nobody.

Therapist: Tell them that. See what happens.

Client: I want to tell you all to shut up, but you won't listen! You never listen! Shut up! (The client is getting progressively louder). Shut up! (He continues for some time. I encourage him to let his body go with it - he begins to pound his hands on the mat).

Therapist: To whom are you talking?

Client: My father. He always knew just what to say, but he would never listen. I want to gag him so he'll shut up and hear what I have to say! I want him to hear me, the bastard!

Therapist: Go ahead. (I give him a styrofoam plastic dummy and a towel and I encourage him to go ahead and gag his father and then to tell his father what he felt his father had never listened to).

Client: Listen to me, Dad. I know I am only a little boy and I don't always say everything right, but please listen to me anyway! (His voice starts to break, but he slows his breathing - a very common defense against deep feeling. I encourage him to breathe deeply). Please listen to me, Dad! (He begins to cry).

At this point, he is well into his feeling. As long as he continues to breathe deeply, he will stay with it until his body and emotions feel a sense of closure, release and calmness. In a group setting, I will usually ask another member to sit by him for the purpose of support and to remind him to breathe if he appears to once again be cutting off the feeling. The important thing is that the rest is automatic. It can go in any direction. At the end of the session, he will be asked to share his experience with the group.

The only difference between this situation in a group and in an individual session is the consistency of the presence of the therapist. In a group, once beyond the need for suggestions, I will move on to another member needing help. We have found that once he is into a primal experience, a person does not care who is sitting with him as long as he feels safe.

The most common primal technique is to discourage any talking whatsoever and simply encourage the client to make sounds, breathe deeply, and move his body freely. This non-verbal variation of the preceding example of tracking feelings is most commonly used with people who cannot put their feelings into words. Often this becomes a pre-verbal experience such as the re-experiencing of a birth trauma. The words may then come later as the client discovers that his initial inability to verbalize was another mere defense. I believe that this freedom not to verbalize helps clients go beyond psychoanalysis, which usually deals only with that which can be talked about.

Many clients who find that using words takes them out of their feelings prefer to begin non-verbally until their primal reaches an affective level beyond the defense of intellectualization.

The aspect of our specific approach to primal, which makes it eclectic, is our freedom to draw upon an infinite number of theories and schools of psychotherapeutic approaches to facilitate abreaction. It should be clear that the goal of any techniques used to facilitate primal abreaction is to help a client only to the point at which abreaction is taking place. When this goal is accomplished, and the client is primalling, any "help" other than simply giving support or help to re-intensify the feeling if he becomes stuck and clearly asks for help .(verbally or non-verbally) can be considered acting-out counter-transference on a very vulnerable person. This is dangerous and can be very destructive to a client, especially if he is pushed into material that he is not yet ready to deal with.47

During Primal Integration, we show clients that they have within themselves the inter-defenses necessary to protect themselves from "going too far" on their own. A rule of thumb is to do nothing when in doubt. We would rather a person be unable to deal with a particular feeling at a particular time than to risk the possible adverse effects of disorientation from going too far.

B. Primal Integration Groups and Marathons

I personally limit my work to relatively normal (functional), as clinically defined, adults (who can go through the process in weekly sessions). Persons who wish three week intensive individual sessions and those who display very severe signs of overt psychopathological disturbances are referred elsewhere.

In addition to weekly (one to two hour) individual sessions, I lead two types of groups: weekly ongoing groups and marathons. Prior to being accepted into either type of group, a participant is given a detailed application and a personal interview in order to determine mutual compatibility. During this interview, the participant discusses his current life situation as well as his past history and his reasons for seeking therapy. He is given a printed outline covering such issues as what to expect to happen in the group, guidelines and safety measures, suggestions for going into primals, working in pairs and suggested reading. Assuming that we have answered each other's questions and are satisfied that the group experience is the next step, he is admitted to the group after signing a participation agreement. The duration of the process is each individual's own decision.

The following is the introductory literature I use to orient prospective participants in primal integration groups.

GUIDELINES FOR MEMBERS OF PRIMAL INTEGRATION GROUPS

Primal Integration is experiencing and understanding the path we chose as children leading us to our current life situation. Connecting the here-and-now with our past is a total thought-feeling process.

These groups will provide you the supportive environment necessary to relive primal experiences, establish their effect in here-and-now life situations, and help you provide alternatives to unrewarding beliefs, behaviors and attitudes. This integrative process often resolves the inner conflicts which stifle growth-producing energy and block the awareness of one's feelings.

In order to get the most of this intensive process, we offer the following suggestions.

  1. Participate as you see fit, but remember - the responsibility to get that which you have come for rests with you at all times. You are encouraged to allow yourself the liberty of always being yourself, and exploring all aspects of your personality.

  2. When you become aware of something you want, do not wait for the leaders or other group members to come to your aid. Ask for it.. If you find this difficult to do, that in itself may be worth working on.

  3. If you get into a feeling, go with it. You do not have to wait your turn or be concerned that what you are experiencing was not what was on your "agenda." Always trust your body and inner sense of spontaneity to lead the way.

  4. . This is your group. If you don't like what is happening, or if it is not moving in the direction you would like, express yourself. Also, if you feel an urge to confront or reach out to another member, do it.

  5. When reacting to others, try to make "I" statements rather than asking questions or talking in generalities. Such statements can often tell you much about who you are if you listen to them.

  6. You are encouraged to be as open and honest with yourself and others as you can allow yourself to be. We suggest that you let the group see more of the real you than you normally reveal to others in your life. This group is a place where it is not only acceptable, but highly desirable to let down your social facade.

  7. Both inside and outside the group, try to move into areas of new behavior. Taking risks in the "here-and-now" is the essence of the intgration process that will result in those desired changes in your attitudes, beliefs and behaviors.

  8. All feelings are the focus of primal awareness sessions. In that respect we mean present as well as past. Dreams, headaches, restlessness, etc., all provide clues to that which may be going on under the surface. You will always have the opportunity, at the beginning of a session, to lay out these specific clues in order to help us help you.

  9. During the period of the session set aside for primal exploration, we suggest that you use the time when you are not working on your own feelings to give support to a fellow group member who may be working until such time as your need to work or integrate becomes apparent.

  10. We highly encourage you to be aware of your emotional reaction to others in your group. A fellow group member, who in any way reminds you of a parent, sibling or spouse, etc., presents an excellent opportunity for you to explore your feelings toward that person in your life. Taking advantage of such multi-transference situations by working with others, maximizes the concept of primal within a group setting.

HOW TO DEEPEN PRIMAL EXPERIENCES

  1. Lie down, loosen all tight clothing and let your body relax. Become aware of your breathing.

  2. When going into a primal, start with your present (here-and-now) feelings. Let them flow freely. Do not stop to intellectualize (figure out what is happening). However, verbalizing the feelings can often help intensify them.

  3. Deep breathing will always intensify whatever you are feeling. This is most important. Breathe slowly and easily from chest to belly.

  4. If your feelings do not seem to be expressable in words, make sounds as you exhale. Let them become more and more intense. Keep your mouth wide open.

  5. Take your time and let yourself flow. Nothing is expected of you. Primals are not something you can make happen; they are something you can only let happen. Remember, "you can't push the river."

  6. Keep going. Painful experiences are often accompanied by a feeling of fright. This usually happens as you enter the most meaningful area. In order to get through it, stay with the feeling. If you feel sick, go with it. Let yourself tremble, cry, thrash or scream, etc. What you are experiencing is something that has been with you for a long time, trying to get out in any way it could, at any opportunity it had. Your defenses have fought it every inch of the way. It is now up to you to give in and let it happen.

  7. Primals tend to be circular experiences. By following your instinct to do that which comes naturally, you will reach a point of closure. We suggest that you use that point to stop and integrate. This will help you to 'be more grounded in your exploration as well as to avoid disorientation due to overloading.

  8. At the end of each primal exprience, it is very important to integrate those feelings which you have explored. Just as one can only find his own primal paths, he can find only his own meanings. Therefore, it is important at this point, to be aware of the following:

    a. What feelings did you explore?
    b. What does it mean to you in your present life? (That is, "What is the connection between the past and the present?").
    c. What is your next step? (Both primally and in your present life inside and outside the group).

It is important that you trust your fantasies and intuition when the cognition of experienced feelings seem difficult. The final portion of each session is devoted to this integration process.

BASIC RULES FOR PRIMAL INTEGRATION

Upon entering this group, we ask that the following guidelines and safety measure be observed.

  1. All material that transpires in this group must be held strictly confidential.

  2. You may do or say whatever you want in the group as long as you don't hurt (injure) someone else, destroy someone else's property or break the law.

  3. There will be no smoking in the group room while the group is in session. If you feel you must light up, either go into another room, or let yourself explore the tension you will experience if you don't. In any case, don't let smoke interfere with someone else's deep breathing.

  4. Avoid alcohol or drugs of any kind (except those prescribed by a physician) before coming to group. These (even aspirins) tend to add more defenses, thus defeating your purpose.

  5. If at any time you are involved in an experience which your "adult self" feels is NOT in your best interest to continue, say "STOP! I MEAN IT". When a group member uses the failsafe device, the group and leaders will STOP whatever they are doing (be it verbal or non-verbal) to intensify whatever that member is feeling. Under no circumstances will a person be challenged in any way to continue once this phrase has been stated.

  6. When a person is involved in a physical manner (such as thrashing, hitting, kicking, etc.), the group should take responsibility to make sure he is well protected from unintentional injury to himself or others - with mattresses and pillows,

  7. Wrestling should never be done from a standing position. If you begin to wrestle, start on the knees, or as close to the ground as possible.

PRIMAL EXPLORATION IN PAIRS WITHIN THE GROUP

When working with others, please be aware of the following
  1. In order to primal, a person must feel safe by being assured of complete and unqualified support and acceptance from those working with him. However, do not confuse support with comfort. When painful feelings begin to surface, by comforting a person you can often provide his unconscious with a ready-made cop out. Rule of Thumb: Support - don't comfort.

  2. Encourage the person to relax, breathe deeply and let his body move with freedom. Suggest that he make sounds, if he appears to be holding them in.

  3. Make certain that he is protected from unintentional self-injury or injury to others. Beyond that, however, do not interfere with his free movement.

  4. Avoid analyzing and intellectualizing. Rule of Thumb: In primal - feel first, understand later. Also, never ask, "Why" questions. Do not, however, discourage him from verbalizing his feelings.

  5. Respond in a real manner to any desires that the person working asks of you.

  6. Do not push anyone in any direction, even the "right" one. Anybody can find his own way when he is ready if he is given the opportunity.

  7. If he is stuck, and having difficulties starting, encourage him to start with here-and-now feelings. They must be experienced in some way before the regression process can take place.

  8. Once feelings begin to emerge, leave the person be. The only task at this point is to just be there for him with support and safety.

  9. Avoid using techniques you may have seen used in other situations unless the person working asks for something specific. Don't try to be a hero at someone else's expense. Rule of Thumb: "When in doubt, do nothing."

  10. If a person is stuck and really wants to work through whatever blocks are keeping him there, the leader(s) will be available at all times during the session to make suggestions. Do not hesitate to ask for help if it is needed from the leaders(s) or anyone else in the group.

ONGOING WEEKLY PRIMAL INTEGRATION GROUPS

  1. Participants are accepted into this open-ended ongoing group by registering for a minimum of four weeks at a time. Tuition for the four weeks commitment is due first upon acceptance into the group - then every four weeks in advance, unless other arrangements have been made.

  2. Groups will begin promptly at 7:00 P.M. and end at 11:00 P.M.

  3. If vou are going to be absent or late, please call and let us know. You will, however, be charged for any session missed unless we know one week ahead of time. If you will be away on vacation, the sessions paid for can be scheduled to exclude those you will miss.

  4. 20% student scholarships do not apply to weekly groups.

  5. Couples or others with close personal outside relationships, who feel that participating in this group together would be inhibiting to either or both parties, may arrange to come alternate weeks if there are no openings in a group on another night.

  6. A personal interview (for which there is a fee) will be necessary to join this group. Persons who are not accepted, however, will not be charged the fee for the interview.

  7. During the course of your primal process, there will be times when it will feel perfectly alright to miss a session. Occasionally one feels too tired, overloaded, not into it, etc. We have found that such feelings often serve to cover up some very important material which is ripe. Members who have come in spite of such desires have been quite surprised at the productivity of the session. Many of our weekly group members have, therefore, adapted to the paradoxical realization that the sessions they least feel like attending are the ones that often turn out to be the most important.

  8. If for any reason you decide not to continue with the group, inform the group during your next to the last session. This will provide you - as well as other group members - with a chance to "clean up" any unfinished business and share feedback.

PRIMAL INTEGRATION MARATHONS

The Center For the Whole Person's Philadelphia Branch offers a primal marathon nearly every month They provide the advantage of allowing deep exploration for a longer peri;d of continuous time than do weekly groups.

We offer two types:

  1. Twelve hour marathons which meet in Philadelphia from 10:00 A.M. on a Saturday with three sessions and
  2. Weekend marathons, which meet from 8:30 P.M. Friday until 2:00 P.M. Sunday at our Mays Landing retreat.

The latter are overnight groups where meals and sleeping accommodations re provided as well as the Center's body-temperature pool designed for the cilitating of primal and peak experiences. Weekend groups have five sessions.

Marathons generally serve four purposes:

  1. As a first experience, many have found the extended time to be very helpful in breaking down the initial barriers to primal.

  2. Regular group members often come to marathons in order to enhance their participation in weekly groups, when they feel the need for deeper exploration.

  3. They serve as an alternative to those who cannot come weekly in the evenings because of distance or other evening commitments such as work or school.

  4. Marathons offer former weekly group members a place to come back to (when they feel the need to continue their primal exploration) with- out making a weekly commitment.

Screening interviews are required of new members for marathons. Early registration is highly recommended.

Marathon members may come to a weekly session, should they feel the need d if there is an opening on any given night, provided that they call ahead time.

My weeklv ongoing groups are based on a model developed by David Freundlich.48 They meet on a weekday evening from 7:00 P.M. to 11:OO P.M. They are limited to ten people who contract to attend a minimum of four consecutive sessions. During the first half hour, each member states briefly what he is feeling presently and what he, tentatively, feels he would like to work on. This period also allows new members to introduce themselves and others to share any significant happenings of the week. We keep the talking to a minimum, as the object is now to let the feelings build rather than talk them away.

The next two and one half hours are devoted to primal exploration, either individually or in pairs. We dim the light, in order to allow group members to get in touch with themselves and keep distractions to a minimum. Those who are ready to work simply lie down and get started. Those who are not yet ready to work may sit by a working member to give support. When a non-working member is ready, he may go into this own material at any time. My co-leader, usuallv of the opposite sex, and I circulate about the room and help wherever we are needed. Sometimes all ten members are going at once. It is rare to have less than half into a primal at any time. As members come out of their own primals, they are encouraged to be silent, to integrate whatever they have experienced, and then to help another member.

Two to three hours later, we turn the lights back up and spend the final hour integrating, summarizing, and discussing each member's experience. Each group member has a chance to speak and obtain feedback, if he so desires.

My Primal Integration marathons are similar to the weekly group in every way, except for the time and frequency. They are held about once a month and serve four distinct purposes. First, they serve as an alternative to those who cannot come weekly in the evening because of distance or other commitments such as work or school. Second, they provide regular group members the opportunity to work through fully something for which there was not sufficient time in the weekly sessions. My marathons range from eight hours (10:00 A.M. to 6:00 P.M.) on a Saturday to an entire weekend (8:30 P.M. Friday to 2:00 P.M. Sunday) with breaks for meals and sleeping. Since there is no need to "pull yourself together" to go home after four hours as in the evening groups, much deeper exploration is possible. Third, they provide those who are new to the primal process - and feel they need it - an alternative to Janov's three week intensive. It is virtually impossible not to break down some defenses during a marathon because the intensity increases as the day or weekend progresses.

A primal marathon provides nearly half as many hours of working time as Janov's three week intensive and does not require the mass financial output. Finally, marathons offer those who have grown to find a weekly group unnecessary an opportunity to return when they feel the need for further primal experiences without making a long term commitment.

C. Techniques to Facilitate Primal Integration

A primal experience has little, if any, therapeutic value unless it is thoroughly integrated and internalized by the client. I believe that one can only interpret his own primal experiences. As we use abreaction techniques to help a client find his own way to his deepest feelings, we use integration techniques only to help a client find his own answers.

One can be considered to have completed a primal experience if he can answer, to his own satisfaction, the following three questions49:

  1. What was the primal experience about? This is a broad question, the answer to which will usually include the feelings experienced, the age, others involved such as parents, siblings, what was happening, where it took place, what the feeling at the end of the primal was.

  2. How does the primal experience relate to your present life? Here we are asking what triggered the experience, when these feelings are present today, how the experience related to the client's life and what is the connection between past and present.

  3. What is the next step? In asking this question, we refer both to the primal process and to the the present life. It is very important that insights are put to work in new directions. I believe that counter-action and pro-action (as descriped in Chapter I) are the most important parts of any therapeutic process. Insights reveal new areas for exploration. Therefore, asking for the next primal step can help a client to design a roadmap for the next steps in his maturation. For example, a client answering the three integration questions, might say "I wonder where my father was was when my mother beat me". This type of statement can sometimes provide direction for future primal experiences.

A strong advantage of ongoing primal groups is the opportunity to follow-up counter-action and pro-action. If a particular trauma has not been fully worked through, attempts to make changes will produce more feelings to be worked through. For instance, if a client, who has been unable to stop smoking deals primally with oral deprivation which he connects with present day smoking, theoretically, he should be free to give up smoking. However, if he still finds this to be difficult, there are obviously more feelings behind the smoking than he thought and there is more work to be done in that area.

If a client is having difficulties integrating, the group and therapists can help by giving support, observations, honest feedback, and reflections which come out of their own feelings for the period. Never do we consciously analyze, interpret, make judgments or give advice. Even if the answer is frustratingly obvious, it doesn't count until it comes from the client himself. We rely very heavily on the includences of Carl Rogers and Client Centered Therapy in providing each client the opportunity to discover for himself.50

Another important device we use in helping the integration process is the encounter. I believe that all changes carry with them an element of risk. In creating an atmosphere where it is safe to experiment with new behavior, one can often acquire the self-confidence necessary to take similar risks in the outside "real" world.51. As an example of how risk is explored within the group, a client re-lived some very painful experiences concerning his present inability to ask favors of others. He connected that with his parents always seeming annoyed when he asked for attention or help. We suggested that he go around the group asking for something from each member. At the beginning, he found this extremely difficult; however, by the time he got around the group, he felt much more at ease. This helped him to better deal with similar situations outside the group. He learned he could ask without annoying those close to him.

Group members are also encouraged to deal with "here-and-now" feeling as as they arise among themselves and with the therapists. It is very important to the primal process that the air is clear within the group. We provide ample time, both before and after the primal work, for them to deal with any such issues.

I can sum up the primal process by saying that all feelings are part of being human. Neurosis is formed when a negative judgment is imposed on one's feelings. To discard neurosis, one must discover that all feelings are OK. One arrives at negative conclusions in his own unique way and can only arrive at his positive conclusions in his own unique way. That is what Primal Integration is all about.

CONCLUSIONS

There are very few general statements that can be made about Primal Integration. Primal Integration is designed for individuals who are prepared to change in major ways which may not be anticipated before beginning the process.

The changes one may go through in Primal Integration are irreversible. Reliving primal experiences is similar to walking through a dark tunnel. One has no idea where the tunnel will lead. There are only two certainties: one has been there at least once before in one's life and, once one sees the light, one will never again want to back into the darkness. Once out in the light, the client may be able to resolve his internal conflicts, but his external problems may be just beginning. This is what makes the primal process most difficult - the very fact that a person must now cope with the rest of the world a world which cannot relate to the deep feelinqs which he has experienced a world of friends, relatives, spouse, superiors, subordinates and associates, all of whom still have the same expectations of this person whose needs and values are in the process of positive, yet drastic change. If he is ready to face this possible alienation, he is well on his way. If not, less painful alternatives do exist.

Primal Integration leads to a new way of life. It means being, feeling, and accepting one's self. It also means allowing the same from those with whom one has contact. I believe this state of being is within all of us, just waiting to be discovered. Along the path, there are many high hurdles to be jumped. One's ability to feel-the joy, pleasure and love that life has to offer, depends on one's ability to feel his pain which is blocking it. It is the sum of all of these feelings that adds up to a Whole Person.

_______________________
47Janov, op. cit., pp. 247-248
48Freudlich, Innovations in the Use of Time in Psychotherapy Groups, Center for the Whole Person, New York, 1973
49Freudlich, The Four Phases of Primal, New York, Center for the Whole Person, New York, 1974
50Rogers, op. cit.
51Schutz, Elements of Encounter, Big Sur, California, Joy Press, 1973, pp. 16-20


BIBLIOGRAPHY

Brown, Malcolm, THE HEALING TOUCH, Berkeley, California, Berkeley Institute for Direct Body Contact, 1973
Chaplin, J. P., A DICTIONARY OF PSYCHOLOGY, New York, Dell Publishing Company, 1968
Desoille, Robert, DIRECTED DAYDREAMS, New York, Psychosynthesis Research Foundation, 1965
Ellenberger, H.F., DISCOVERY OF THE UNCONSCIOUS, New York, Basic Books, 1970
Fodor, Nandor, IN SEARCH OF THE BELOVED, New York, University Books, 1949
Frank, Alvin, PSYCHOANALYTIC STUDY OF THE CHILD, Vol. 24, New York, Internatoinal Universities Press.
Frank, Alvin & Muslin, Hyman, PSYCHOANALYTIC STUDY OF THE CHILD, VOL. 22, New York, International Universities Press, 1967
Freud, Sigmund & Breuer, Josef, STUDIES ON HYSTERIA, London, Hogarth Press, 1893
Freud, Sigmund, GENERAL INTRODUCTION TO PSYCHOANALYSIS, New York, Simon & Schuster, 1924
Freud, Sigmund, STANDARD EDITION OF.THE COMPLETE PSYCHOLOGICAL WORKS OF SIGMUND FREUD, 24 Volumns, London, Hogarth Press, 1953
Freud, Sigmund, ORIGINS OF PSYCHOANALYSIS, New York, Basic Books, 1954
Freundlich, David, INNOVATIONS IN THE USE OF TIME IN PSYCHOTHERAPY GROUPS, New York, Center for the Whole Person, 1973
Freundlich, David, WHAT IS A PRIMAL?, New York, Center for the Whole Person, 1973
Freundlich, David, FOUR PHASES OF PRIMAL, New York, Center for the Whole Person, 1974
Freundlich, David, JANOV'S PRIMAL THEORY OF NEUROSIS AND THERAPY, New York, Center for the Whole Person, 1974
Hart, Joseph, et. al, GOING SANE, New York, Joseph Aronson, 1975
Jackins, Harvey, DISTINCTIVE CHARACTERISTICS OF RE-EVALUATION COUNSELLING, Seattle, Washington, Rational Island Publishers, 1973
Janov, Arthur, THE PRIMAL SCREAM, New York, Dell Publishing Company, 1970
Janov, Arthur, THE ANATOMY OF MENTAL ILLNESS, New York, G.P. Putnam's Sons, 1971
Janov, Arthur, THE PRIMAL REVOLUTION, New York, Simon & Schuster, 1972
Jones, Ernest, THE LIFE AND WORK OF SIGMUND FREUD, New York, Basic Books, 1953
Kelly, Charles, NEW EDUCATION, Santa Monica, Californi'a, Interscience Research Institute, 1972
Kubie, Lawrence S., PRACTICAL AND THEORETICAL ASPECTS OF PSYCHOANALYSIS, New York, International Universities Press, 1950
LeCron, Lesl i e, SELF HYPNOTISM, Engl ewood, New Jersey, Prenti ce Hal 1 , Inc. 1964 Leuner, Hans Carl , "Guided Affective Imagery',, AMERICAN JOURNAL OF PSYCHOTHERAPY VOL. 22, No. 1, 1969
Lowen, Alexander, THE BETRAYAL OF THE BODY, New York, MacMillan Company, 1967
Madison, Peter, FREUD'S CONCEPT OF REPRESSION AND DEFENSE, IT'S THEORETICAL AND OBSERVATIONAL LANGUAGE, Minneapolis, University of Minnesota Press, 1961
Marcus, Eric, GESTALT THERAPY AND BEYOND, 11665 West Olympic Blvd., Los Angeles, California, 90064, 1974
Maslow, Abraham, MATURATION AND PERSONALITY, New York, Harper & Row, 1954
Moreno, Jacob L. , PSYCHODRAMA, Vol . I & II, New York, Beacon HouFe Press, 1946
Moreno, Jacob L. , WHO SHALL SURVIVE?, 2nd Edi ti on, New York, Beacon House Press, 1953
Perls, Fritz; Hefferline, Ralph & Goodman, Paul, GESTALT THERAPY, New York, Dell Publishing Company, 1951
Rank, Otto, THE TRAUMA OF BIRTH, New York, Harper & Row, 1929
Rogers, Carl , CLIENT-CENTERED THERAPY, Boston, Houghton-Mifflin Company, 1951
Rycroft, Charles, A CRITICAL DICTIONARY OF PSYCHO-ANALYSIS, New Hampshire, Littlefield, Adams Company, 1973
Schutz, William, ELEMENTS OF ENCOUNTER, Big Sur, California, Joy Press, 1973
Sears, Robert, SURVEY OF COLLECTIVE STUDIES OF PSYCHOANALYSIS CONCEPTS, New York, Kraus Reprints, 1943
Swartley, William, PRIMAL INTEGRATION, Mays Landing, New Jersey, Center for the Whole Person, 1975
Swartley, William, MASSAGE OF BODY ARMOR IN PRIMAL INTEGRATION, Mays Landing, New Jersey, Center for the Whole Person, 1974
Swartley, William, PRIMAL ABREACTIVE TRAINING PROGRAMS, Toronto, Center for the Whole Person, 1974
WEBSTER'S NEW DICTIONARY, New York, Pyramid Communications, 1972



Return to Contents