Bpm Iv

Related Psycliopathological Syndromes schizophrenic psychoses (death-rebirth experiences, messianic delusions, j elements of destruction and recreation of the world, salvation and redemption,

I identification with Christ); manic symptomatology; female homosexuality;

.! exhibitionism

| Corresponding Activities in Freudian Erotogenic Zones satiation of thirst and hunger; pleasure of sucking; libidinal feelings after defe-I cation, urination, sexual orgasm, or delivery of a child

Associated Memories from Postnatal Life

1 fortuitous escape from dangerous situations (end of war or revolution, survival of an accident or operation); overcoming of severe obstacles by active effort; episodes of strain and hard struggle resulting in a marked success; natural scenes (beginning of spring, end of an ocean storm, sunrise, etc.)

j Phenomenology in LSD Sessions enormous decompression, expansion of space, visions of gigantic halls; radiant light and beautiful colors (heavenly blue, golden, rainbow, peacock feathers); feelings of rebirth and redemption; appreciation of simple way of life; sensory enhancement; brotherly feelings; humanitarian and charitable tendencies; occasional manic activity and grandiose feeling; transition to elements of BPM I; pleasant feelings may be interrupted by umbilical crisis: sharp pain in the navel; loss of breath, fear of death and castration, shifts in the body, but no external pressures i i

Perinatal Matrix I (Primal Union With Mother)

The first perinatal matrix (BPM I) is related to primal union with the mother, to the original state of intrauterine existence during which the maternal organism and the child form a symbiotic unity. When no noxious stimuli intercede, the conditions for the fetus are close to being ideal, involving protection, security and continuous satisfaction of all needs. However, a variety of adverse circumstances can interfere with this condition. These involve diseases and difficult emotional states of the mother as well as disturbing influences from the outside world, such as( toxic factors, loud noises, and mechanical concussions or vibrations. The first perinatal matrix has therefore its positive and negative aspects; subjects frequently refer to them as the "good womb" and the "bad womb" experience.

The elements of undisturbed intrauterine existence can be experienced in LSD sessions in a concrete biological form or in the form of its spiritual counterpart, the experience oj cosmic unity. Although the "oceanic feelings" of the embryonal state are not identical with the experience of cosmic unity, there appears to be a deep association and overlap between these two conditions. The experience of cosmic unity is characterized by transcendence of the usual subject-object dichotomy. The individual in this state becomes deeply aware of his or her unity with other people, nature, and the entire universe, and with the ultimate creative principle, or God. This is accompanied by an overwhelming positive affect that can range from peace, serenity and bliss to an ecstatic rapture. In this state the categories of space and time are transcended and subjects can perceive themselves as existing outside of the usual space-time continuum. In the extreme, they rqay experience eternity and infinity within a period lasting seconds or minutes of actual clocktime. Other typical characteristics of this state are a sense of sacredness and of ultimate insight into the true and real nature of existence. Accounts or descriptions of this revelatory experience are usually full of paradoxes and appear to violate the basic laws of Aristotelian logic. This state of mind is referred to as "contentless yet all-containing," "formless but pregnant with form," one of "cosmic grandeur yet utmost humility," or one characterized by loss of ego while at the same time the ego has expanded and become the whole universe. Different subjects experience and describe this event within different symbolic frameworks. Most frequent references are to Paradise, The Garden of Eden, Heaven, Elysian Fields, unio mystica, the Tao, Atman-Brahman union, or Tat tvam asi (Thou art That).

With the eyes closed, the phenomenon of cosmic unity is experienced as an independent complex experiential pattern of oceanic ecstasy. With the eyes open, it results in an experience of merging with the environment and a sense of unity with perceived objects. It is basically this experience that is defined by Walter Pahnke's (76) mystical categories and that Abraham Maslow (63) calls a "peak experience." In LSD sessions, feelings of cosmic unity seem to be closely related to "good womb" experiences, "good breast" experiences, and happy childhood memories. They also appear to represent an important gateway to a variety of transpersonal experiences, such as ancestral memories, elements of the racial and collective unconscious, karmic phenomena, evolutionary memories, and various archetypal constellations. The disturbances oj intrauterine existence can likewise be experienced in concrete biological form or symbolically as encounters with various demonic appearances, metaphysical evil forces, or malefic astrological influences.

As far as the relation to memory mechanisms is concerned, the positive aspects of BPM I are related to positive COEX sytems. The positive facet of BPM I seems to represent the basis for the recording of all later life situations in which the individual is relaxed, relatively free from needs, and not disturbed by any unpleasant stimuli. Negative aspects of BPM I have similar links to certain negative COEX sytems.

In regard to the Freudian erotogenic zones, the positive aspects of BPM I coincide with the biological and psychological condition in which there are no tensions in any of these zones and all the partial drives are satisfied. Conversely, satisfaction of needs in these zones (satiation of hunger, release of tension by urination, defecation, sexual orgasm, or delivery of a child) results in a superficial and partial approximation to the tension-free ecstatic experience described above.

Perinatal Matrix II (Antagonism With Mother)

LSD subjects confronted with this experiential pattern frequently relate it to the very onset of the biological delivery and to its first clinical stage. In this situation the original equilibrium of the intrauterine existence is disturbed, first by alarming chemical signals and later by muscular spasms. Later, the fetus is periodically constricted by uterine contractions; the cervix is closed and the way out is not yet open.

As in the previous matrix, the corresponding biological situations can be relived in a rather realistic way. The symbolic concomitant of the onset of delivery is the experience of cosmic engulfment. It involves overwhelming feelings of increasing anxiety and awareness of an imminent vital threat. The source of this approaching danger cannot be clearly identified and the subject has a tendency to interpret his or her immediate environment or the entire world in paranoid terms. Not infrequently do individuals in this state report experiences of evil influences coming from members of secret organizations, inhabitants of other planets, malevolent hypnotists, black magicians, or diabolic gadgets emanating noxious radiation or toxic gases. Further intensification of anxiety typically results in an experience involving a monstrous, gigantic whirlpool, a Maelstrom sucking the subject and his or her world relentlessly toward its center. A frequent variation of this universal engulfment is an experience of being swallowed by a terrifying monster, such as a giant dragon, octopus, python, crocodile, whale, or spider. A less dramatic form seems to be the theme of descent into the underworld and encounter with various dangerous creatures and entities.

The symbolic counterpart of a fully developed first clinical stage of delivery is the experience of no exit. An important characteristic of this experiential pattern is the darkness of the visual field and the ominous and sinister colors of all the images that accompany it. Subjects feel encaged or trapped in a monstrous claustrophobic situation and experience incredible psychological and physical tortures. The situation is typically absolutely unbearable and appears to be endless and hopeless. While under the influence of this matrix the individual cannot see the possibility of any end to his or her torments nor any form of escape from thein. Death-wishes and suicidal craving can be combined with feelings of futility and with a conviction that not even physical death would terminate this hellish state and bring relief.

This experiential pattern can be manifested on several levels, which may be experienced separately, simultaneously, or in an alternating fashion. The deepest level is related to various concepts of hell—a situation of unbearable suffering that will never end—as it has been depicted by many religions of the world. In a more superficial version of the same experiential pattern, the subject is confronted with images of our planet and sees the whole world as an apocalyptic place full of bloody terror, senseless suffering, genocidal wars, racial hatred, dangerous epidemics, and natural catastrophes. Existence in this world appears to be completely meaningless, nonsensical and absurd, and the search for any meaning in human life futile. While under the influence of this matrix the individual perceives the world and human existence as if through a negatively biased stencil; he or she appears to be blinded to any positive aspects of life. In the most superficial form of the experience, the subject sees his or her own concrete life situation in terms of 1 circular patterns and as completely desperate, unbearable, and full of insoluble problems. Agonizing feelings of metaphysical loneliness, alienation, helplessness, hopelessness, inferiority and guilt are a standard part of this matrix.

The symbolism that most frequently accompanies this experiential pattern involves various images of hell, Christ's humiliation and suffering, and the theme of eternal damnation as exemplified by Ahasverus, the Flying Dutchman, Sisyphus, Ixion, Tantalus or Prometheus. The most important characteristic that differentiates this pattern from the following one is the unique emphasis on the role of the victim and the fact that the situation is unbearable, inescapable and eternal—there appears to be no way out either in space or in time.

BPM II seems to represent the basis for recording all extremely unpleasant future situations, in which the passive and helpless individual is victimized and endangered by an overwhelming and destructive external force. In regard to Freudian erotogenic zones, this matrix seems to be related to a condition of unpleasant tension in all of them. On the oral level, it is hunger, thirst, nausea, and painful stimuli; on the anal level, retention of feces; and on the urethral level, retention of urine. The corresponding phenomena on the genital level are sexual frustration and excessive tension, as well as pains experienced by the delivering female in the first clinical stage of labor.

Perinatal Matrix III (Synergism With Mother)

Many aspects of this complex experiential matrix can be understood from its association with the second clinical stage of biological delivery. In this stage, the uterine contractions continue, but the cervix stands wide open and makes possible gradual and difficult propulsion through the birth canal. There is an enormous struggle for survival, crushing mechanical pressures, and often a high degree of anoxia and suffocation. In the terminal phases of delivery the fetus may experience immediate contact with a variety of biological materials, such as blood, mucus, fetal liquid, urine and even feces.

From the experiential point of view, this pattern is rather ramified and complicated; beside actual realistic reliving of various aspects of the struggle through the birth canal it almost always involves a variety of phenomena that can be arranged in typical sequences. Its most important facets are an atmosphere of ; titanic fight, sadomasochistic orgies, interne sexual sensations, scatological involvement, and the element of purifying fire (pyrocatharsU) occurring in various i combinations. The above elements constitute the death-rebirth struggle.

The subject experiences in this state powerful currents of energy streaming through his or her entire body and increasing to a level of concentration and condensation that seems to transcend all imaginable limits. This is followed by episodes of explosive discharge and feelings of ecstatic release. Visions typically accompanying these experiences involve titanic battles of universal proportions, archetypal feats of super-heroes, explosions of atomic bombs, thermonuclear reactions, launchings of missiles and spaceships, power plants, hydroelectric stations, high-voltage power lines, dramatic scenes of destruction in modern wars, gigantic conflagrations, exploding volcanoes, earthquakes, tornadoes and other natural catastrophes. A mitigated form of this experiential pattern is associated with visions of medieval battles, bloody revolutions, dangerous hunts for wild animals, or discoveries and conquests of new continents.

Another important aspect of this experiential matrix is excessive activation of sadomasochistic elements in the personality of the subject. Enormous amounts of aggressive energy are being discharged and consumed in destructive and self-destructive fantasies, images, and vivid experiences. The individual indulges in rapes, various sexual perversions involving pain, bestial murders, tortures and cruelties of all kinds, executions, mutilations, bloody sacrifices, and self-sacrifices. This can be accompanied by suicidal ideation, fantasies, or even tendencies involving brutal and mutilating self-destruction.

Sexual arousal can reach an unusually high degree and be expressed in complex scenes of unbridled orgies, pornographic sequences, visions of Middle-Eastern harems, endless Oriental nuances of the art of loving, lascivious carnivals, and rhythmic sensual dances. In this context, many LSD subjects discover a close experiential link between agony and sexual ecstasy; they realize that intense orgiastic arousal can border on suffering and mitigated agony can be experienced as sexual pleasure.

The scatological facet of the death-rebirth process can be very complete and have not only visual and tactile, but also olfactory and gustatory dimensions. The subject can experience himself or herself as wallowing in excrement, drowning in cesspools, crawling in offal or sewage systems, eating feces, swallowing phlegm, drinking blood or urine, and sucking on putrefying wounds. This is often followed by an experience of passing through a purifying and rejuvenating fire; its overpowering flames seem to destroy whatever is corrupted and rotten in the individual and prepare him or her for the experience of spiritual rebirth.

The religious and mythological symbolism of this matrix is most frequently derived from religions that glorify bloody sacrifice or use it as part of their ceremonies. Quite common are allusions to the Old Testament; images of Christ's suffering and death on the cross; scenes of worshipping Moloch, Astarte or Kali; and visions of rituals from various Pre-Columbian cultures using sacrifice and self-sacrifice, as they were practiced in the Aztec, Mixtec, Olmec, and Mayan religions. Another group of images is related to religious rituals and ceremonies involving sex and wild rhythmic dances: fertility rites, phallic worship, or various tribal religions of the aborigines. A frequent symbol associated with the purifying fire is the image of the legendary bird the Phoenix. A very appropriate symboliza-tion of the scatological aspect of the death-rebirth struggle is Hercules cleaning the stables of King Augeas, or the Aztec goddess Tlacolteutl, Devourer of Filth, a deity of child-birth and carnal lust.

Carnal SacrificePiramid Mesopoatamia Hirarcy

(Above) Insight into the connection between birth and crucifixion—the crucified fetus. (Below) The connection between intrauterine existence and transcendental feelings of peace—a fetus inside a pyramid.

Several important characteristics of this experiential pattern distinguish it from the previously described no-exit constellation. The situation here does not seem hopeless and the subject is not helpless. He or she is actively involved and has the feeling that the suffering has a definite direction and goal. In religious terms, this situation would be closer to the concept of purgatory than to that of hell. In addition, the subject does not exclusively play the role of a helpless victim. He is an observer and can at the same time identify with both sides, to the point that it might be difficult to distinguish whether he is the aggressor or the victim. While the no-exit situation involves sheer suffering, the experience of the death-rebirth struggle represents the borderline between agony and ecstasy and the fusion of both. It seems appropriate to refer to this type of experience as "volcanic ecstasy" in contrast to the "oceanic ecstasy" of the cosmic union.

As a memory matrix, BPM III is related to all experiences of the individual involving intense sensual and sexual elements, to wild, hazardous and exciting adventures, as well as scatological exposures. Memories of sexual abuse, orgies, and violent rapes are also recorded in this context. In regard to the Freudian erotogenic zones, this matrix is related to those activities which bring sudden relief and relaxation after a prolonged period of tension. On the oral level it is the act of chewing and swallowing of food (or conversely, of vomiting); on the anal and urethral level, the process of defecation and urination; on the genital level, the mechanism of sexual orgasm, and the feelings of the delivering woman in the second stage of labor.

Perinatal Matrix IV (Separation From Mother)

This perinatal matrix seems to be meaningfully related to the third clinical stage of delivery. In this final phase, the agonizing process of the intense struggle culminates; the propulsion through the birth canal is completed and the extreme intensification of tension and suffering is followed by a sudden relief and relaxation. After the umbilical cord is cut blood ceases to flow through its vessels, and the child has to develop its own system of respiration, digestion and elimination. The physical separation from the mother has been completed and the neonate starts its existence as an anatomically independent individual.

As in the case of the preceding matrices, some of the experiences belonging here seem to represent a realistic reenactment of the actual biological events during this phase, as well as specific obstetric interventions. The symbolic counterpart of this final stage of delivery is the death-rebirth experience; it represents the termination and resolution of the death-rebirth struggle. Physical and emotional agony culminates in a feeling of utter and total annihilation on all imaginable levels. It involves an abysmal sense of physical destruction, emotional catastrophe, intellectual defeat, ultimate moral failure, and absolute damnation of transcendental proportions. This experience is usually described as "ego death"; it seems to entail an instantaneous and merciless destruction of all the previous reference points in the life of the individual. I After the subject has experienced the limits of total annihilation and "hit the cosmic bottom," he or she is struck by visions of blinding white or golden light. The claustrophobic and compressed world of the birth struggle suddenly opens up and expands into infinity. The general atmosphere is one of liberation, salvation, redemption, love, and forgiveness. The subject feels unburdened, cleansed and purged, and talks about having disposed of an incredible amount of personal "garbage," guilt, aggression, and anxiety. This is typically associated with brotherly feelings for all fellowmen and appreciation of warm human relationships, friendship and love. Irrational and exaggerated ambitions, as well as cravings for money, status, fame, prestige and power, appear in this state as childish, irrelevant and absurd. There is often a strong tendency to share and engage in service and charitable activities. The universe is perceived as indescribably beautiful and radiant. All sensory pathways seem to be wide open and the sensitivity to and appreciation of external stimuli is greatly enhanced. The individual tuned into this experiential area usually discovers within himself or herself genuinely positive values, such as a sense of justice, appreciation of beauty, feelings of love, and self-respect as well as respect for others. These values, as well as the motivations to pursue them and live in accordance with them, appear on this level to be intrinsic , to human nature.4 They cannot be satisfactorily explained in terms of compensa-s tion, reaction-formation, or sublimation of primitive instinctual drives. The indi-5 vidual experiences them as genuine and integral parts of the universal order.

The symbolism associated with the experience of death and rebirth can be drawn from many different cultural frameworks. The element of ego death can be associated with visions of various destructive deities, such as Moloch, Shiva the Destroyer, Huitzilopochtli, and the terrible goddesses Kali and Coatlicue, or expe rienced in full identification with the death of Christ, Osiris, Adonis, or Dionysus. Typical symbolism of the moment of rebirth involves fantastic visions of radiant sources of light experienced as divine, heavenly blue cosmic spaces, magnificent rainbow spectra, or stylized peacock designs. Rather frequent are non-figurative images of God, as exemplified by the Tao, Atrnan-Bralnnan, Allah, or the Cosmic Sun. On occasion subjects may see personified images and traditional representations of God and the various deities of specific religions. Thus God can appear in the Christian form as an archetypal wise, old man sitting on a throne surrounded by cherubim and seraphim in radiant splendor. Also quite common in this context is the experience of union with the Great Mother, such as the Divine Isis of the Egyptians, Cybele, or the Virgin Mary. Joining the Greek gods on Mount Olympus in drinking nectar and eating ambrosia, admission to the Germanic Valhalla, or advent to the Elysian fields are some additional symbolic alternatives for the , rebirth experience. Other visions involve gigantic halls with richly decorated columns, marble statues and crystal chandeliers, or beautiful natural scenery —the star-filled sky, majestic mountains, luscious valleys, flourishing meadows, or clear lakes and oceans.

In regard to memory, BPM IV represents a matrix for the recording of all later situations involving major personal success and termination of conditions of prolonged serious danger, such as ends of wars or revolutions, survival of accidents, or recoveries from severe diseases. As far as Freudian erotogenic zones are concerned, BPM IV is associated on all the levels of Iibidinal development with the condition of satisfaction immediately following an activity that reduced or discharged tension (swallowing of food, relieving vomiting, defecation, urination, sexual orgasm and delivery of a child).

The Basic Perinatal Matrices have a function on the perinatal level which is comparable to the one that COEX systems play in the psychodynamic realm. The phenomena occurring in psychedelic sessions of a predominantly perinatal nature can be understood as the result of successive exteriorization, abreaction, and integration of the content of negative perinatal matrices, (BPM II and III) and connecting with the positive ones (BPM I and IV). When a perinatal matrix dominates the experiential field its content determines not only the subject's emotional reactions, thought-processes and physical manifestations, but also his or her perception of the physical and interpersonal environment. The hegemony of BPM I provides a totally positive stencil which makes the subject see the world as radiant, incredibly beautiful, safe, nourishing, and essentially a manifestation of the divine. Transition from BPM I to BPM II (cosmic engulfment) introduces the element of insidious, but very basic, threat. The world and all its components seem to be closing in on the subject and seem to represent a serious danger to his or her security, sanity, and life. The subject tends to fear entrapment and might make an attempt to escape from the treatment room, not recognizing that the trap is inside. Feelings of panic and paranoia are typical concomitants of this state. In terms of an experiential stencil, BPM II is the exact opposite of BPM I. The world is seen as a hopeles^ place of diabolic, absurd and meaningless suffering. It can also have an empty cardboard-like quality or the bizarre and grotesque character of a circus sideshow. The influence of BPM III typically gives the world the quality of a dangerous battlefield, where one has to be on guard and struggle hard to defend one's life. The sexual, sadomasochistic and scatological component of this matrix can also find its expression in shaping the perception of the world. BPM IV gives the world a touch of freshness, novelty, cleanliness and joy, associated with a sense of triumph.

The above descriptions reflect only the most general characteristics of the perinatal matrices in their function as governing systems; the individual experiences that occur within this context represent manifestations of their specific content as described earlier (see paradigm on pages 75-78). Like the COEX systems, perinatal matrices show a complicated two-sided interaction with the elements of the environment. After a poorly-resolved LSD session, the dynamic influence of the activated negative matrix can continue in the subject's everyday life for indefinite periods of time. After a well-integrated session of a perinatal nature, the subject can be under the continuing influence of the positive matrix that dominated the experiential field at the time when the effect of the drug was wearing off. Conversely, external influences involving elements characteristic of the individual perinatal matrices can facilitate specific corresponding experiences related to the death-rebirth process.

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