As the process of experiential self-exploration deepens, the elements of emotional and physical pain can reach extraordinary intensity. They can become so extreme that the individual involved feels that he or she has transcended the boundaries of individual suffering and is experiencing the pain of entire groups of unfortunate people, all of humanity, or even all of life. It is not uncommon that persons whose inner process reaches this domain report experiential identification with wounded or dying soldiers of all ages, prisoners in dungeons and concentration camps, persecuted Jews or early Christians, mothers and children in childbirth, or even animals who are attacked by predators or tortured and slaughtered. This level of the human unconscious thus clearly represents an intersection between biographical
experiences and the spectrum of transpersonal experiences that will be described in the next section.
Experiences on this level of the unconscious are typically accompanied by dramatic physiological manifestations, such as various degrees of suffocation, accelerated pulse rate and palpitations, nausea and vomiting, changes in the color of the complexion, oscillation of body temperature, spontaneous occurrence of skin eruptions and bruises, or tremors, twitches, contortions, twisting movements and other striking motor manifestations. In psychedelic sessions and occasionally in nondrug experiential sessions or in spontaneously occurring states of mind, these phenomena can be so authentic and
convincing that the person involved can believe that he or she is actually dying. Even an inexperienced sitter or witness of such episodes can perceive such situations as serious vital emergencies.
On the biographical level, only those persons who actually have had during their lifetime a serious brush with death would be dealing with the issue of survival or impermanence. In contrast, when the
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facing agony and dying, individuals simultaneously experience themselves as struggling to be born and/
or delivering. In addition, many of the physiological and behavioral concomitants of these experiences can be naturally explained as derivatives of the birth process. It is quite common in this context to
identify with a fetus and relive various aspects of one's biological birth with quite specific and verifiable details. The element of death can be represented by simultaneous or alternating identification with sick, aging or dying individuals. Although the entire spectrum of these experiences cannot be reduced just to reliving of biological birth, the birth trauma seems to represent an important core of the experiential process on this level. For this reason, I refer to this realm of the unconscious as perinatal.
The term perinatal is a Greek-Latin composite word in which the prefix peri- means around or near, and the root -natalis denotes relation to birth. It is commonly used in medicine to describe processes that immediately precede childbirth, are associated with it, or immediately follow it; medical texts thus refer to perinatal hemorrhage, infection, or brain damage. In contrast to the traditional use of this word in obstetrics, the term perinatal is used in this book in relation to experiences. Current neurophysiology denies the possibility of birth memories; the reason usually given is the-lack of maturity of the not yet fully myelinized cerebral cortex of the newborn. However, the existence of authentic perinatal
experiences cannot be denied; the frequency of their occurrence and paramount clinical significance should serve as an incentive for brain researchers to review and revise their outdated theories.
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Page 9 The connection between biological birth and perinatal experiences described above is quite deep and specific. This makes it possible to use the clinical stages of delivery in constructing a conceptual model that helps us to understand the dynamics of the perinatal level of the unconscious and even to make specific predictions in relation to the death-rebirth process in different individuals.
Perinatal exeriences occur in typical clusters whose basic characteristics are related through deep
experiential logic to anatomical, physiological, and biochemical aspects of those clinical stages of birth with which they are associated. Thinking in terms of the birth model provides new and unique insights into the dynamic architecture of various forms of psychopathology and offers revolutionary therapeutic possibilities (Grof 1985).
In spite of its dose connection to childbirth, the perinatal process transcends biology and has important psychological, philosophical, and spiritual dimensions. It should not be, therefore, interpreted in a mechanistic and reductionistic fashion. An individual who is dealing with the powerful dynamics of the perinatal process experientially or as a researcher can get deeply immersed in it and tend to see birth as an all-explanatory prindple. From a broader perspective, this is a limited approach that must be
transcended. Currently, thinking in terms of the birth process is a very useful model whose applicability is limited to the phenomena of a specific level of the unconscious. When the process of experiential self-exploration moves to transpersonal realms of the phyche, an entirely new way of thinking becomes mandatory.
Certain important characteristics of the perinatal process clearly suggest that it is a much broader
phenomenon than reliving of biological birth. Observations from clinical work with non-ordinary states of consciousness show that many forms of psychopathology have deep roots in the biological aspects of birth. Experimental sequences of death and rebirth have profound therapeutic effect on various
emotional and psychosomatic problems related to the traumatic impact of childbirth, both on the child and the mother. However, they have also important transpersonal dimensions and are conducive to profound changes in the philosophical and spiritual belief system, basic hierarchy of values, and general life strategy.
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The experiences of death and rebirth reflecting the perinatal level of the unconsious are rich and
complex. Sequences related to various stages and facets of biological birth are typically intertwined or associated with many mythological, mystical, archetypal, historical, sociopolitical, anthropological, or phylogenetic transpersonal experiences. These tend to appear in four characteristic experiential patterns or constellations, and a deep connection seems to exist between these thematic clusters and the clinical stages of childbirth.
Connecting with the experiences of the fetus in the stages of the biological birth process functions as a selective stencil providing experiential access to specific domains of the collective unconscious
involving similar states of consciousness. It has proved very useful for the theory and practice of deep experiential work to postulate the existence of four hypothetical dynamic matrices governing the processes related to the perinatal level of the unconsious and refer to them as basic perinatal matrices (BPMs).
In addition to having specific emotional and psychosomatic content, they also function as organizing principles for material from other levels of the unconscious. From the biographical level, elements of important COEX systems that deal with physical abuse and violation, threat, separation, pain, and suffocation or, conversely, with states of biological and emotional satisfaction, are closely related to specific aspects of BPMs.
The perinatal unfolding is also frequently accompanied by transpersonal experiences, such as archetypal visions of the Great
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Page 11 Mother or the Terrible Mother Goddess, heft, purgatory, heaven or paradise, identification with
animals, and past incarnation experiences. As it is the case with the various associated COEX systems, the connecting link between these transpersonal phenomena and the BPMs is similarity of the emotions or physical sensations involved.
The basic perinatal matrices have also specific relations to different aspects of the activities in the Freudian erogenous zones and to various forms of psychopathology (see the synoptic paradigm in Appendix B). In the following text, I will describe the BPMs in the order in which the corresponding stages of birth follow each other during childbirth. This order is seldom repeated in the process of deep experiential self-exploration; here the themes of the different matrices can occur in many variations of sequential patterns.
First Basic Perinatal Matrix (BPM I): The Amniotic Universe
The biological basis of this matrix is the original symbiotic unity of the fetus with the maternal organism at the time of the prenatal intrauterine existence. During episodes of undisturbed life in the womb, the conditions of the fetus can be close to ideal. However, a variety of factors of physical, chemical, biological, and psychological nature can seriously interfere with this state. Also, during later stages of pregnancy the situation might become less favorable because of the size of the child,
increasing mechanical constraint, and the relative insufficiency of the placenta.
Perinatal experiences can be relived in a concrete biological form or in combination with a variety of symbolic images and other phenomena with which they are connected. The relationship between the individual stages of birth and the associated themes is quite specific and selective and reflects deep experiential logic. Identification with the fetus in various stages of the birth process seems to provide selective access to themes in the transpersonal domain that involve similar emotional states and
psychosomatic experiences. Some of these themes have the form of archetypal sequences; others depict situations from the collective memory banks of humanity, or even from the holographic archives of nature related to the animal, vegetable, or mineral kingdoms.
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and paradises of different cultures of the world. This seems to make deep sense, since archetypal descriptions of heavens often refer to vast open spaces, sky, radiant celestial bodies such as the sun or stars, and other elements and characteristics of the astronomical cosmos. Similarly, the images of paradise in different cultures reflect nature at its best, with descriptions of beautiful flowers, luscious fruits, exotic birds, the luster of gold, silver and precious stones, and streams or fountains of the water of life.
All the above experiences have a very strong numinous aspect. However, the extreme expression of the sacred and spiritual quality of BPM I is the experience of cosmic unity and unio mystica. This is
characterized by transcendence of time and space, overwhelmingly strong ecstatic feelings (Apollonian or oceanic ecstasy), a sense of unity of all existence with no boundaries, and deep reverence and love for all creation.
The disturbances of intrauterine life are associated with images and experiences of underwater dangers, polluted streams, lakes, or oceans, and contaminated or otherwise inhospitable nature, such as toxic soil and mud after volcanic eruptions, industrial dumps and junkyards, deserts and wastelands. These are appropriate images, considering the fact that most intrauterine disturbances involve toxic placentary influences or insufficient nourishment. More violent interferences, such as an imminent miscarriage or attempted abortion, are experienced as some form of a universal threat or are associated with bloody apocalpytic visions of the end of the world.
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Page 13 Equally as common as the above imagery is identification with soldiers exposed to chemical warfare, prisoners dying in the gas chambers of the Nazi concentration camps, and persons or animals who have been poisoned. The most common concomitant archetypal images involve various insidious demons, evil metaphysical forces, and malefic astral influences experienced in the mythological framework of various cultures of the world. In the context of such experiences, the mystical dissolution of boundaries characteristic of blissful fetal episodes is replaced by psychotic distortion and disintegration of all familiar and reliable structures, accompanied by terror and paranoia.
Positive aspects of the first perinatal matrix are closely related to memories of the symbiotic union with mother on the breast, to positive COEX systems, and to recollections of situations associated with relaxation, satisfaction, security, peace of mind, and beautiful natural scenery, and exquisite artistic creations. Similar selective connections exist also to various forms of positive transpersonal experiences with related themes. Conversely, negative aspects of BPM I tend to associate with certain negative COEX systems and with corresponding negative transpersonal matrices.
With regard to the Freudian erogenous zones, the positive aspects of BPM I coincide with the biological and psychological condition in which there exist no tensions in any of these areas and in which all the partial drives are satisfied. Negative aspects of BPM I seem to have specific links to nausea, dyspepsia, and intestinal dysfunction.
I will illustrate the dynamics of the individual perinatal matrices with examples from the records of my own psychedelic training sessions. The following is an excerpt from a high-dose LSD experience (300 micrograms) that was influenced primarily by BPM I. We have observed many similar experiences in sessions of holotropic breathing.
I felt the need to curl up and had a sense of getting progressively smaller. I was floating in a
luminescent liquid surrounded by some translucent gossamer veils. It was easy to identify this state as a deep regression, a return into fetal existence. A subtle, but profound feeling of bliss and imperturbable peace "peace that passeth all
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But underlying all these experiences was an overarching feeling of being a fetus floating in the amniotic sac and connected with the maternal organism by the umbilical cord and the placentary circulation. I was aware of a complex and rich exchange between us that was partly biochemical and physiological, partly emotional and even telepathic. At one point the theme of blood as a sacred life-giving substance dominated my experience. I was aware of the placentary connection with my mother and clearly sensed the flow of blood through the arterial and venous circuits, the passage of oxygen and nourishment, and the disposal of metabolic products. This was interspersed with various archetypal, mythological themes focused on the significance of blood and its numinous properties. With a subtle shift of emphasis, I could also connect with a more superficial aspect of the same experience an authentic identification with a nursing infant, where the sacred nourishing substance was milk.
Occasionally, the positive experiences were interrupted by waves of strong physical and emotional discomfort and a sense of some mysterious undefined threat. This condition seemed to have a definite chemical component I felt sick, nauseated, intoxicated, poisoned. A horrible taste in my mouth made me want to vomit. At the same time I felt possessed or overtaken by some dark metaphysical forces.
When these episodes of demonic assault subsided, my experiential field cleared and I returned to deep oceanic bliss. I concluded that this must have been reliving of situations when the intrauterine
conditions were disturbed by some adverse events in the maternal organism.
As the experience was subsiding, the oceanic milieu changed into vast interstellar space. I felt like an astronaut floating in the immense cosmic ocean without boundaries, connected by a life-supporting pipeline to the "mother ship," while simultaneously maintaining identification with a fetus. The starfilled universe with its distinct Milky Way and its millions of galaxies gave me a sense of tranquillity and equanimity that I had never imagined were possible. Its
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Page 15
immensity and timelessness made events of any kind and scope appear to be insignificant ripples.
As the session was coming to an end, the experience focused on the earth, yet its timeless quality continued in a somewhat different form. Like a gigantic statue of Buddha that cannot be moved by the turmoil and chaos of human life in repeated cycles of death and rebirth, I became a sequoia tree
witnessing unperturbed the passage of time throughout millenia. And as if to emphasize that size is of no import in the world of consciousness, the experience transformed me into a tiny bristle-cone pine in the high Sierra mountains whose existence also bridges thousands of years.
Returning to my normal consciousness, I was filled with gratitude for the miracle of life and the gifts of nature. I saw many images of ''Mother Earth" nourishing all her children green luscious pastures, fields of ripening wheat and corn, orchards abounding in fruits, agricultural terraces of the Peruvian Andes, the life-giving valley of the Nile, and the earthly paradise of the Polynesian islands.
Second Basic Perinatal Matrix (BPM II): Cosmic Engulfment and No Exit
This experiential pattern is related to the onset of biological delivery and to its first clinical stage. Here the original harmony and equilibrium of the fetal existence is disturbed, first by alarming chemical signals and later by mechanical contractions of the uterus. With this stage fully developed, the fetus is periodically constricted by uterine spasms. At this point, the system is entirely closed; the cervix is not dilated and the way out is not yet available. Since the arteries supplying the placenta follow a winding course through the complex spiral, circular and longitudinal fabric of the uterine musculature, each contraction restricts the supply of blood and thus oxygen, nourishment, and warmth to the fetus.
Concrete memories of the threat that the onset of the delivery represents for the fetus have their
symbolic concomitant in the experience of cosmic engulfment. This involves overwhelming feelings of increasing anxiety and the awareness of an imminent vital danger. The source of this danger cannot be clearly identified and the subject has a tendency to interpret the world in paranoid terms. This
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Corresponding mythological themes are the beginning of the hero's journey, the fall of the angels, and paradise lost.
Some of these images might appear strange to the analytical mind; however, they show deep
experiential logic. Thus the whirlpool represents a serious danger to an organism enjoying free floating in a watery environment and imposes on it a dangerous unidirectional motion. Similarly, the situation of being swallowed changes freedom into a life-threatening confinement comparable to the situation of a fetus wedged into the pelvic opening. An octopus entangles, confines, and threatens organisms living in the oceanic milieu. A spider traps and restricts insects who previously flew freely in an unobstructed world and seriously endangers their life.
The symbolic counterpart of a fully developed first clinical stage of delivery is the experience of no exit or hell. It involves a sense of being stuck, encaged, or trapped in a claustrophobic, nightmarish world and an experience of incredible psychological and physical tortures. The situation is typically
unbearable and appears to be endless and hopeless. The individual loses the sense of linear time and cannot see the possibility of an end to this torment or any form of active escape from it.
unbearable and appears to be endless and hopeless. The individual loses the sense of linear time and cannot see the possibility of an end to this torment or any form of active escape from it.