Why We Scapegoat … Why We Insist on Saviors and The Community’s Inner Dragon: Of Shared Experience, Sacrifices, Morphic Resonances, and COEX Systems

Wounded Healers, Heroes, and the Group Mind: The Universe Bears Up and Rewards with Renewed Life Those who Voluntarily Sacrifice Themselves for All

Apocalypse–No! Afterword: Centaurs, Shamans, Sacrificial Lambs, and Scapegoats: : Reflections on a Collective Shadow and Experience as Primary

I Am You, and You Are Me, and We Are We, and We Are All Together.

DESCRIPTION: The essence of Christianity is the idea that a person — Jesus Christ, of course, in Christianity – can suffer and die for the “sins” of others, so that those persons won’t have to bear the burden of their sins. This article addresses that theme in a larger, multicultural, multi-ethnic, multi-religious context: Are there people who take on the “sins” — or “Pain” — of others, who take on the karma— in an Eastern sense — or the mistakes and evil of others who are not able to handle the consequences of their actions? Is the Divinity inherent in the Cosmos compassionately concerned enough to manifest or call forth individuals to take on the same kind of task that Christ, in a most extreme brutal form, demonstrated? This afterword is not about Christ but about that theme of extraordinary individuals with a divinely-inspired mission of suffering for the sake of others who cannot “help” themselves in raising themselves above the consequences of their ill deeds. For are not people of all times and cultures children of the same Divinity, some would say “sparks” of that same Divinity, which others, including myself, have theorized is commensurate, that is, equal, to all of Nature, including humanity — each and every one of us? Assuming this, in this part I discuss this phenomenon of people taking on, willingly and unwillingly, the pain and sins of their society — from the small tribe to that of all of humanity. And I put forth the proposition that there is a collective “pool of pain.” In that ultimately the distinctions between people are illusory, that we are all One, all interconnected, then both the evil, as well as the good, of each of us is both the result of the collective actions of us all as well as being a part of the consciousness that we all share —more correctly the One Consciousness that each of us is.

Why We Scapegoat … Why We Insist on Saviors: Reflections on a Collective Shadow and Of Sacrifices—Human, Animal, and Cucumber

The Group Mind and The Community’s Inner Dragon: Heroes, Shamans, and Gurus … Ah, But Scapegoats As Well

The Community’s Inner Dragon

She’d experienced being raped was what she’d told us. This veteran consciousness explorer and trained facilitator had also done a lot of regression work on herself. Yet she related how, in one of her breathwork sessions, she’d definitely had those feelings of rape . . . despite the fact that she’d not been sexually abused in this life. And this last part she knew. It was not denial or repression.

The conference attendees were shaken. It did not coincide with any common psychological, or even transpersonal, models concerning healing or experience they’d ever heard of. But in her response, the panelist offered the idea that there is a kind of storehouse of experience of collective pain that anyone can tap-in to, if one is sufficiently open . . . and ready.

Since this type of thing has come up, as well, in my own inner journeying, I would like to suggest that what we’re dealing with is a possibility, based on the evidence, of a sort of collective shadow unconscious, a collective pool of pain, if you will, which has been built up currently and in the past of distress that needs to be released.

I remember a Santa Barbara-based spiritual teacher expressed a similar idea. As she put it, after you clear out your own stuff, then you do it for the rest of the species, then for all living beings in this world, then for living things in other worlds, then for all entities, and then so on, and on, and . . .

Shamans, Sages, Tribal Kings, and Prophets

Similarly, from history, the spiritual literature, and anthropology we hear of certain people—shamans, tribal kings, prophets, saviors, sages, gurus—who, after dealing with their own inner dragons, can tap-in to this collective pool and thereby help other people. In resolving the negative material, releasing it and integrating it, they can have a positive effect on their community, and even the Universe as a whole.

I am reminded of how certain African tribal “kings” (chieftains would be a better word), tribal leaders, and “clan kings” would be sacrificed for their tribes to the point of and including actual physical death. Similarly, shamans would take on psychic tasks that they would consider to be too dangerous or difficult for members of their tribe to do. In this way of looking at things, it is as if there is a group mind, and that the shaman’s duty is to resolve the collective issues, to work through the unfelt feelings, so that the rest of the tribe can function better.

It is as if everyone in a community does not have to, or is not able to, “work” all of their own stuff, but that a certain person can volunteer to face some of those inner demons for the entire group, or at least for those having difficulty.

Ah, But Scapegoats As Well

In this respect I believe it is possible to make a fascinating, albeit disturbing, connection between this idea and scapegoats. In the case of scapegoating, particular individuals are selected to be this kind of lightning rod for the group’s pain and psychic distress.

So there seems to be both this tendency for people to adopt this role for themselves and for societies to put people in these roles whether they want it or not. This indicates some kind of social, human need, or at least a fundamental human expediency, that is to say, ego defense.

It would seem, in any case, that there is a right way and wrong way to do this. And we can deduce that these attempts can have either beneficial or negative transpersonal and psychological effects depending on which way it’s done. Obviously there’s a huge difference between a guru or a savior taking the “sins” of their group upon themselves to release their people in that manner, versus a scapegoat being chosen to dump all the group’s unwanted feelings and shadow material on.

 

Sacrifices — Animal and Cucumber

Other fascinating perspectives on this arise from study of one of its variations: This is the widespread phenomenon of sacrifice, and in particular, animal sacrifice. The Nuer of Africa, for example, as well as the neighboring Dinka, created rituals for many of life’s events around the killing of sacrificial oxen. If no oxen were available, a cucumber was often used; in other cultures, lambs or other animals may be used. At any rate, when the ox was slain, the carcass was then split, with one half being consumed and the other half thrown away from them into the bush . . . reputedly taking with it the sins, indiscretions, and wayward elements of all those assembled. Higher forces were then called forth and entreated to remove the carcass/transgressions; indeed, at times they were directly invoked, then subsequently admonished to “go away” and “be gone!”

Since the group or individual is said to be identified with the animal, it is interesting to consider the possible message here that one takes into oneself and incorporates (integrates) only half of that which is of oneself; but one seeks the Universe’s help in disposing of the other half, relegating it to “the bush.” It is fascinating to think of the common use of prayer in this respect, that is, prayer where one invokes the Divine to take away or to “handle” those things in life, or the parts of those things, that one is incapable of handling oneself. Apparently it is the rare individual who completely integrates her or his Shadow.

Experience Is Primary

It is important to keep in mind that all of this idea of a group psyche is built upon a perspective, a paradigm, in which subjectivity is primary: Experience or Mind being the only reality. Such speculation as engaged in here is not even conceivable within the dominant materialistic paradigm. Nevertheless, these possibilities have long . . . far longer than this upstart of “objective materialism” has been around . . . have long been the common currency of our species, and have been so in the vast majority of human cultures that ever existed.

Wounded Healers, Heroes, and the Group Mind: The Universe Bears Up and Rewards with Renewed Life Those who Voluntarily Sacrifice Themselves for All

Centaurs, Shamans, Sacrificial Lambs, and Scapegoats: Shared Experience, the Earth Hologram, Volcano-Jumping, and UFOs … Is That Gaia Calling?

Shared Experience: Morphic Resonances and COEX Systems

But, getting back to the subject, people having rape fantasies, both men and women, where apparently there has been no sexual abuse, is becoming ever more common. Is it that in some way when we are violated as children, psychologically and emotionally, that it’s part of a gestalt or resonance—Stanislav Grof[1] would say a COEX system; Rupert Sheldrake[2] would say a morphogenetic field or morphic resonance—that includes actual physical violations from a collective pool of pain?

Also we should consider all the current stories of people being sexually abused; there seems to be an epidemic of people claiming to have been sexually molested as infants by their parents. No doubt much of this is true. The evidence is there to confirm it. But is it also possible that people in processing their stuff, or coming close to their repressed feelings, are at times tapping into transpersonal resonances that are only similar in quality to the corresponding real-life trauma? This is a possibility we should consider; for I know it to be the only plausible one in my own case, in the case of the panelist mentioned at the outset , and in the cases of several others whom I know personally or whose cases have appeared in print.[3]

UFOs: Is That Gaia Calling?

Another item related to this pattern is the current UFO abduction experiences—the incidence of which is also increasing.[4] One interesting explanation for such experiences of being abducted and then examined, probed, and sampled—which corresponds to this collective pool of pain theory—is derived from the idea that in fact the Earth herself (Gaia) has consciousness and is therefore part of a collective consciousness to which we also belong. This idea of an earth hologram is propounded by Goddess theorists and by others as well. Joseph Chilton Pearce claims we have primary access to such an Earth hologram as children and lose it later through our normative indoctrination into society.

He writes:

The brain as a hologram is representative of the Earth. So long as this is undifferentiated, the personality, or consciousness within that brain, receiving its perceptions from that brain, is literally an undifferentiated part of the hologram effect. It is part and parcel of the world system, which, because it radiates out from the child, places him at the center of thought, with the world a body extending from him. The clarification of the hologram (to use that model) is a period of breathless wonder and excitement for the child because he is discovering his larger self. . . . [5]

The primary process is the function through which we are conscious of the Earth as a thinking globe, the flow of life, the general field of awareness, and almost surely, even larger ecologies of thought. The primary process is also past, current, and potential possibility and experience. Other cultures have maintained a much greater openness to the primary process than Western culture has. . . . [6]

Nevertheless, the potential for access to this “primary process” always exists, since it is repressed but continues to exist in the unconscious.

With these things in mind, is it possible that UFO abductees may be inadvertently stumbling into primary Earth process and picking up on the feelings of Earth herself as she is being poked, violated, measured, and having things inserted into her in this modern, high-tech, resource-exploiting era.

If so, one has to wonder whether some of the feelings of the Earth herself might not be being expressed or be trying to be integrated by her through these people. Is it possible that these people have become unwitting channels for Mother Earth’s pain—to help to express and integrate it—as she is systematically being defoliated, polluted, violated, and destroyed?

This may sound farfetched, but then, considering our actions in the face of global disaster . . . well, so are the times! Furthermore, I helped facilitate at least one inner journeyer whose experience was exactly this. Her interpretation of the powerful experience my wife and I both witnessed was that she was feeling and releasing pain and distress of all women throughout history and then Mother Earth herself. What gave extra credibility to her experience for me was that I observed what looked like her experiencing the pain of women in birth. Yet, like the rape reliving that was not of this life, this woman had never given birth herself … not in this life, anyway.

Volcano-Jumping for Bliss and Profit

Anyway, I offer these speculations in the hope of stimulating renewed appreciation of the roles as journeyers and shamans — as they have reemerged in their modern form in the deep experiential growth modalities such as Holotropic Breathwork and Primal Therapy, both of which I have substantial experience with. It may just be that what we do on our “inner” forays into consciousness has significance in the “outer” world — in these incredibly delicate and precipitous times—far beyond what we normally think. Indeed we may be volunteering for an ancient role, and in these days, perhaps, a very much needed one. Like Joe in the Tom Hanks movie, “Joe Versus the Volcano,” we may find ourselves “jumping into the volcano to save the community.” But also like Joe, and my experience attests to this, I believe we will find that the Universe provides, not death, but rather bears up and rewards with renewed life those who voluntarily sacrifice themselves this way.

Continue with Wounded Deer and Centaurs – Book 5

Return to Apocalypse – No! Chapter Fourteen: To Move the World – A Race Against Time

Related Book: Go to Primal Renaissance: The Emerging Millennial Return by Michael D. Adzema.

Related Article: Go to “Nature As Alive: Morphic Resonance and Collective Memory“ by Rupert Sheldrake, Ph.d.

Related Article: Go to “Sathya Sai Baba, Avatar“ by Mary Lynn Adzema.

Related Article: Go to “The UFO Abduction Phenomenon’s Challenge to Consensus Reality” by John E. Mack, M.D.

Continue with Wounded Deer and Centaurs – Book 5

Return to Apocalypse – No! Chapter Fourteen: To Move the World – A Race Against Time

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Your Map of Reality Was Written in the Womb: Falls from Grace, Chapter One — Prenatal and Perinatal Psychology and the Phenomenon of Re-Experience

Everything You “Know” About Life You Learned as a Fetus: Foundations of Myth and Mind and my Personal Involvement with This Research into Our Actual “Human Nature”

Pre- and Perinatal Psychology and the Phenomenon of Re-Experience

Prenatal and perinatal psychology is the field that deals with the effects of events occurring prior to (prenatal) and surrounding (perinatal) the time of birth upon later life and personality. An ever increasing amount though certainly not all of the information we have about these periods of our lives and their effects is derived through the later and vivid remembering of these events in a phenomenon known as re-experience. Correspondingly, the two most frequently asked questions about this relatively new field, put by those initially encountering it, are those concerning the specific meanings of the terms perinatal and re-experience.

At the outset, I wish to present an explanation of these two terms and of my unique personal relation to this topic as well as some of my background in exploring it. I will follow this with an historical overview of the field of prenatal and perinatal psychology, which will reveal the key concepts and understandings employed throughout this book.

Re-Experience and Reliving

For over forty years, beginning in 1972 when I was a senior undergraduate in college, I have been involved both personally and professionally in a comprehensive investigation into the phenomenon of re-experience. Also called reliving, this phenomenon is reported to consist of a full somato-cognitive remembering of previous events in a person’s life. Reliving involves experiential but also observable and measurable components, such as brain wave changes, characteristic physiological and neurological changes, and typical observable body movements.

This phenomenon can occur, to varying degrees, in many consciousness-altering modalities—including hypnosis, LSD psychotherapy, primal therapy, rebirthing, and holotropic breathwork; to a considerable degree in re-evaluation co-counseling and treatment for post-traumatic stress disorder; and, occasionally and spontaneously, even in mainstream forms of psychotherapy, counseling, and “growth seminars.”

Re-experience is a more vivid and more completely somatic catharsis than what has been described in psychotherapy in terms of abreaction. It is in such contrast to normal abreaction that when these seemingly bizarre yet healing events have spontaneously erupted in traditional or mainstream Western contexts they have usually been mistakenly labeled psychotic, been intervened upon, and then aborted—via drugs and other highly coercive measures—by the attending therapeutic authorities.

.

However, with an increasing appreciation for their therapeutic value, these events are gradually becoming understood and accepted in therapeutic contexts and thus allowed to complete themselves and to instruct the participants and observers in their meanings. Therefore, they appear to represent something new in our culture in terms of both a way of approaching knowledge and in terms of the kinds of information that are discovered (Grof 1976, 1985; Hannig 1982; Janov 1971; Lake 1966/1986; Noble, 1993; Stettbacher, 1992).

My Relationship to the Phenomenon of Re-Experience

My interest in the phenomenon of reliving began forty-four years ago at Franklin and Marshall College in Lancaster, Pennsylvania. As an undergraduate there I was most inspired by a course in religious studies titled “Religious and Psychological Approaches To Self-Understanding.” I was so inspired by the course that I constructed my major around its topic and initially even used the same title for my program’s name. This major in “self-understanding” would lead me, in a few years, to a profound interest in and exploration of primal therapy, as presented by Arthur Janov (1970) in his much-publicized book, The Primal Scream: Primal Therapy: The Cure for Neurosis.

By 1972, I had completed all but the one final semester for a B.A. That semester was to include the cumulative project—required of such a Special Studies (individually structured) major. However, since my project would focus on primal therapy and one of primal therapy’s basic premises is that knowledge cannot really be known except through experience, I could not in good conscience turn in a project describing primal therapy without first experiencing it. Consequently I withdrew from college, for what was supposed to be only a semester, with the intention of “going through” primal therapy and then returning to school to write my cumulative project on it. In those days, the entire process of primal therapy was reputed to take only three to six months.

But a lot was unknown about that modality in those early days. As it turned out, I would not return to school to complete that final project until 1978—at which point I had five years’ experience of primal therapy behind me and was living in Denver, Colorado.

In addition to these experiences, I have amassed a broad array of other experience and training over the years that have contributed to my understanding of re-experience and of this field in general. Besides my two decades and more of primal therapy … both formally and in “the buddy system” … I have received training as a primal therapist. I am also a trained rebirther, having explored that modality since 1986. I have been experientially exploring the modality of holotropic breathwork since 1987 and did training with Stanislav and Christina Grof in that technique.

Finally, I have been facilitating people in their journeys into deep inner primal and holotropic states since 1975. I’ve given individual sessions in all three modalities of primal therapy, rebirthing, and holotropic breathwork. And with my wife, Mary Lynn Adzema, I conducted three day workshops in something we called primal breathwork. I’ve conducted two-day group workshops in this modality at conferences, which were attended by as many as sixty experiencers at a time.

Thus, I have experience in my own process in these modalities; but in addition I have facilitated for others on many occasions, and at times, it was my main profession—though most of my life I have spent in writing, teaching, and research.

Pre- and Perinatal Re-Experience

Re-experience of birth and of the events immediately prior to and after birth are termed perinatal—from the Greek, literally “surrounding birth.” It has been widely described at this point by a number of authors but is most closely associated with the work of Stanislav Grof, Arthur Janov, and Frank Lake.

However, one significant and as yet little explored or understood phenomenon, arising also from the modalities mentioned, is that of prenatal re-experience. In this case, the experiencer reports … and observationally appears to be … experiencing events that happened en utero, sometimes going back as far as sperm, egg, and zygote states (Buchheimer 1987; Farrant 1987; Grof 1976, 1985; Hannig 1982; Janov 1983; Lake 1981, 1982; Larimore 1990a, 1990b; Larimore & Farrant, 1995).

These reports of remembering experiences that occurred before birth are at such variance with Western professional and popular paradigms that they are met with near-universal incredulity and, too often, premature dismissal. Yet the evidence from the mounting numbers of experiential reports and empirical studies attests that something which is at least unique and interesting is going on here.

Nevertheless, much of this prenatal information is thus far unformulated, untheorized, and unintegrated into a coherent structure for making sense of these experiences. This book will go a long way toward doing just that—making sense of prenatal experiences and exploring the implications and prospects of the knowledge gleaned from this fascinating new area of research and which arises from the vision that an exposure to this material induces.

The present work represents an attempt to bring this new information concerning our origins and our earliest experiences into such a coherent structure. After the initial overview of the field to be presented in this chapter, I deepen that review of the current understanding and findings in this area in making a case, in Chapter Two, for the legitimacy of prenatal spirituality.

First, let us take a closer look at what we know about the time before and around birth and what it means for us throughout our lives.

Overview of the Pre- and Perinatal Psychology Field—Early Theorists: Psychoanalysis and Birth

Sigmund Freud — Birth as Prototype for All Anxiety

While Freud (1927) disregarded major effects of birth on personality, he still saw the birth experience as the prototype of all later anxiety. His overall disregard of birth, however, was largely influenced by the belief—although discredited (see Chamberlain, 1988), still common in mainstream psychology and medicine today—that a newborn does not possess the neurological capacity for consciousness at birth.

Otto Rank — Psychoanalysis, Birth Trauma, Foundations of Personality and Some Myth, Separation Anxiety

Other early psychoanalysts disagreed with Freud on this. Otto Rank is the most notable of these. Following Freud’s basic psychoanalytic reasoning for personality patterns in early infancy, he asserted basic patterns of experience and ideas that are rooted in even earlier experience. Rank (1929) claimed the deepest, most fundamental patterns of these personality constructs originated at the time of birth, which Freud thought was not possible. Based upon the dream, fantasy, and other patterns of associations arising in his patients in psychoanalysis, Rank postulated a birth trauma, which he saw as a critical event in laying down in each of us particular patterns of thinking, motivation, and emotion for the rest of our lives. Notable among these prototypes was a feeling of a paradise once known but somehow lost, a separation anxiety caused by the separation at birth, and a resulting futile and lifelong struggle to re-unite with that golden age and that early beloved because of a desire to return to the womb.

Nandor Fodor — Dreamwork, Birth and Prenatal Processing and Relivings, Prenatal Origins of Consciousness and Trauma

Also a psychoanalyst, Nandor Fodor (1949) focused on the reflections of birth and prenatal material in dreams. He also designed interventions in therapy to release the negative effects of birth and to process prenatal memories. He was the first to mention actual relivings of birth, in which veridical memories were recovered. He agreed with Rank on many points, but he stressed the origins of consciousness and of trauma being in the prenatal period.

Donald W. Winnicott — First Primal Therapist? Birth Relivings, Importance of Birth—Negative Imprints but Positive Effects, Too

Another psychoanalyst, and pediatrician as well, Winnicott (1958) also held that birth is remembered and is important. He insisted that the birth trauma is real, but he disagreed with Rank and Fodor that it is always traumatic. He suggested that a normal, nontraumatic, birth has many positive benefits, particularly for ego development. Still, he contended that traumatic birth is permanently etched in memory and leaves a lifetime psychological scar. Winnicott (1958) also suggested the possibility of prenatal trauma.

He has been called the first primal therapist in that he described the first birth primals—actual observable relivings of birth—spontaneously occurring by some of his patients during their sessions with him. Thus he was beginning the trend beyond mere talking association or dream analysis as ways of accessing and integrating this material.

Overview of the Pre- and Perinatal Psychology Field — Later Research and Theorists: Hypnosis, Primal Therapy, and Birth

David Cheek and Leslie LeCron — Hypnosis, Birth Memories and Imprints on Personality and Relation to Psychiatric Disorders

Cheek and LeCron (1968) used hypnosis to retrieve early memories in their patients. They discovered that memories earlier than what they expected, going back to birth, were possible. Importantly, a relief of symptoms seemed to follow from the re-experience of these birth memories. They came to the conclusion that a birth imprint occurs, which is induced by the extreme stress of that time and is resistant to fading from later experience. Further they asserted that this imprint could be the cause of a wide spectrum of psychiatric and psychosomatic disorders.

Leslie Feher — Psychoanalysis, Birth, Cutting of Umbilical Cord, Separation Trauma

Leslie Feher (1980) sought to extend the Freudian tradition farther back into areas that, she asserts, were until only recently unknowable. Thus, she describes a natal theory and therapy that includes experiences of cutting the umbilical cord, birth, and even prebirth. In fact, she considers the cutting of the umbilical cord to be central in her theory of trauma, calling it the “crisis umbilicus,” and echoes Fodor in claiming that it is the true origin of the castration fears made so much of in psychoanalysis. This is so because, according to Feher, the cord and placenta is an object of security and is considered by the fetus to be part of him- or herself. Thus, this cutting represents a supreme threat in being a separation from a total life support system, a major organ, a part of oneself. In these ways, she also brings forward for renewed appreciation Rank’s speculations on the element of separation trauma as a crucial element of the birth trauma.

Arthur Janov — Primal Therapy, Traumas of Birth and Early Life and Healing Them, Empirical Foundations and Neurophysiology of Early Events and Healing

Perhaps the major theorist and popularizer of the phenomenon of re-experience (which he termed primaling), Janov was reluctant to acknowledge the pervasiveness of pre- and perinatal re-experience and trauma. Yet when he did, it was in a major work on birth trauma, which remains as a touchstone in the field in its depth and detail. Imprints: The Lifelong Effects of the Birth Experience, published in 1983, among other things places birth as the determining factor in creating basic personality constructs, called sympathetic and parasympathetic, which roughly coincide with the more common terms introversion and extroversion.

This work is more empirical and neurophysiologically rooted than most in the field. While the book is recognized in the field, Janov and his work have not gotten anywhere near the respect and attention that they deserve. He remains the unfortunate kicking-boy of a movement that is itself scapegoated by the academy and the larger scientific community.

Thomas Verny — Primal Therapy, Birth, Especially Womb Life and Relation to Personality … Prenatal Mother-Infant Bonding

The actual stimulus for a new field of pre- and perinatal psychology and the Association for Pre- and Perinatal Psychology and Health—APPPAH was Thomas Verny’s (1981) The Secret Life of the Unborn Child. His work brought together a good deal of the new empirical research that had opened the doors to us on the events in the womb. While himself a practitioner of “holistic primal therapy,” he integrated the accumulating data from the phenomenon of re-experience with the new information from the more traditional, “objective,” scientific research into the prenatal—made possible by the latest advances in technology.

One of his conclusions from this combination of lines of inquiry was that “birth and prenatal experiences form the foundations of human personality” (1981, p. 118). His other conclusions center around the importance of intrauterine bonding in that his research strongly suggests that the prenate, via pathways hormonal and unknown, picks up on the thoughts, feelings, and attitudes of the mother. More importantly, he asserted, the imprint of these factors on the fetus predetermines the later mother-child relationship. He emphasized that positive thoughts and feelings toward the fetus—”maternal love”—acts to cushion the new individual against the normal stresses and unavoidable harshness inherent in birth and early infancy. Yet all of this cannot be completely avoided. “Birth is like death to the newborn,” writes Verny (1984, p. 48).

David Chamberlain — Hypnosis, Confirmed Validity of Birth Memories

David Chamberlain (1988), for many years the president of APPPAH (the Association for Prenatal and Perinatal Psychology and Health), has further substantiated the claim of consciousness at birth and the accuracy of pre- and perinatal memory in the phenomenon of re-experience. He reported one study he did in which he compared hypnotically retrieved memories of birth from mother and child and found an astonishing degree of conformity in their responses. Of note was the degree of inner consistency and originality in these memories as reported by the former neonate. They often contained technical details of the delivery and labor unlike what would be expected of the medically unsophisticated, a perceptive critique of the way the birth was handled, and other details of the event that could not have been known through normal conscious channels.

Overview of the Pre- and Perinatal Psychology Field — Later Theorists: Societal Implications, Psychohistory, Birth and Prenatal

Lloyd deMause — Psychohistory, Prenatal and Poisonous Placenta, Sociohistorical Implications of Gestational and Birth Events

Lloyd deMause (1982, 1987) was instrumental in establishing the new interdisciplinary field of psychohistory. In his study of historical happenings he discovered that stages in the progression of events related to stages in the progression of gestation and birth … which stages happened to correspond, by the way, remarkably well with Stanislav Grof‘s four stages of birth, his Basic Perinatal Matrices.

He found that natal imagery especially predominates in societies during times of crisis and war, when national purpose and state of affairs are construed as a need to escape or break free from an enclosing and constricting force. He also noted the suffering fetus and the poisonous placenta as sources of these later metaphors and imagery. In fact, in studying the imagery in the national media of various countries he has been able to predict political, social, and economic events such as wars and invasions, recessions, and political downfalls.

His work begins to look at the prenatal influences and imprints and how they related to macrocosmic issues of politics, history, social movements, and issues of war and peace.

Later Theorists — Dream Analysis

Francis Mott — Conception and Gestational Basis of Myth, Archetype, all Patterns of Macrocosmic and Microcosmic Realities and the Nature of Reality, Devolutional Model of Development

Francis Mott’s work is less well known even by this field’s standards, yet it is undeniably impressive. Mott’s (1960, 1964) major contribution lies in his focusing on basic patterns of mind and cosmos that correlate with prenatal feelings and states. He traced consciousness back to events around conception and saw these events as instituting patterns affecting all later experience and conceptual constructions. Through dream analysis he elicited these “configurations,” and he demonstrated their manifestation as seemingly universal archetypes in myths and universal human assumptions about the nature of reality.

In fact, through his study of womb and conception patterns he claimed to have discovered patterns that underlie and unite all of reality at all levels of manifestation—astronomical, social, personal, cellular, and even nuclear. While this may seem rather grandiose, his work was highly regarded and admired by Carl Jung.

Mott also carried forward the intimations of earlier prenatal theoreticians, notably Rank and Fodor, on the gestational basis of archetypes. While he does not address or seek to discredit the range of, supposedly genetic, archetypes postulated by Jung, his work is highly suggestive of an experiential, specifically, pre- and perinatal, as opposed to genetic basis for many of these.

Denial and Incest Taboo

Mott (1960) also helped us to understand why if these prenatal memories are possible they are not more prevalent by suggesting denial is necessary in order to protect against incestuous feelings that might arise around feelings remembered from being inside one’s mother.

Devolutional Model of Consciousness Development

Finally, he made the postulation—hugely relevant to the theme of this work—that our original expanded capacity to feel is diminished, as he says, “divided,” by experience not increased by it. The idea is that there is a reduction in awareness as a result of early traumatic events, beginning around conception and then on, and not the buildup of consciousness and feeling that we assume from the mechanistic paradigm that sees consciousness as a byproduct of increasing physical, specifically brain, activity during our early years. (See, for example, The Doors of Perception: Each of Us Is Potentially Mind At Large… When Perception Is Cleansed, All Kinds of Nonordinary Things Happen and Occupy Science … A Call for a Scientific Awakening: In Tossing Away Our Species Blinders, We Approach a Truth Far Beyond Science.)

Later Theorists — Breathwork

Stanislav Grof — Breathwork, LSD, Birth and Prenatal, Myth and Archetype, Spiritual and Consciousness

A pioneer in this prenatal area is Stanislav Grof (1976, 1980, 1985, 1990, to name a few). His many works, providing a framework for conceptualizing perinatal and transpersonal experiences, are a profound and useful starting point for an investigation into this area.

In his use of LSD beginning in 1956 for psychotherapy, called psycholytic therapy, he discovered four levels of experience of the unconscious: the sensory, the biographical, the perinatal, and the transpersonal. He noted a tendency for growth and healing to occur in a progressive way through these levels. The sensory band is the level of expanded sensory awareness and is usually initially encountered by participants. The biographical band is the realm of the personal unconscious wherein unintegrated and traumatic memories and material from childhood and one’s personal history are retrieved, often relived, and integrated. The perinatal level of experience usually follows after dealing with the biographical material and involves the remembering, re-experiencing, and integrating of material that is related to the time prior to and surrounding birth. The transpersonal band, the level of spiritual experience, is usually reached after dealing with the other three levels.

Four Modes of Experiencing—the Basic Perinatal Matrices

Grof has also delineated four matrices of experience, four general experiential constructs, which he called basic perinatal matrices (BPMs). He discovered that experiences at all levels of the unconscious often group themselves in four general ways that are roughly related to the four stages of birth. Thus, Basic Perinatal Matrix I (BPM I) is related to the generally blissful or “oceanic” feelings that often characterize the fetus’s state in the womb in early and middle pregnancy. BPM II is characterized by “no exit,” hellish feelings that are related to the situation of the fetus in late pregnancy when the confines of the womb become ever more apparent but there is as yet no indication of any possibility of relief. BPM III relates to the birth process itself, the birth struggle, which is still characterized by feelings of compression and suffering but in which there is movement and change and thus hope of relief through struggle. If BPM II can be compared to hell, where there is no hope, BPM III is more like purgatory. Finally, BPM IV relates to the actual entry into the world, the termination of the birthing process, and is characterized by feelings of triumph, relief, and high, even manic, elation.

In his descriptions of the levels of experience and the matrices of perinatal experience, Grof has provided useful maps of the unconscious and experience in nonordinary states, which have incredible heuristic value in our understanding of cross-cultural religious and spiritual experience, psychopathology, personal growth, and consciousness and personality in general. And they have been utilized successfully in providing a context and guide for many tens of thousands of participants in his psycholytic and holotropic therapies.

However, while Grof is exhaustive in his descriptions of fetal and perinatal experience, he says less about the earlier experiences in the womb—the first trimester—and even less about conception and the experiences of sperm and egg—what is known as cellular consciousness. Still, this area is beginning to be discussed among his followers. And through his current nondrug modality, called holotropic breathwork, people are accessing these areas and beginning to give word to them (e.g., Carter, 1993).

Frank Lake—Breathwork, First Trimester, Early Experience as Foundation for Myths

Frank Lake, though less well-known again, has probably been the premier theoretician on the topic of prenatal events during the first three months of gestation. Just prior to his death in the early eighties, he wrote a culmination of his thirty-year investigation into pre- and perinatal influence in two works titled Tight Corners in Pastoral Counselling and The First Trimester. In these works he goes beyond his other works (for example, 1966) in placing the roots of all later experience, and in particular, distress, at the first three months of physical existence.

Lake began his investigation of re-experience in 1954. Like Stanislav Grof, he did this using LSD, initially, in the psycholytic therapy that was being developed at that time to facilitate therapeutic abreaction. Later he, again like Grof, developed a nondrug modality to accomplish the same thing. His method of “primal therapy” employed a type of fast breathing—again, like Grof’s later technique—to access theta-wave brain levels, which are levels of consciousness that he saw as crucial to accessing and integrating these memories.

His thirty-year research led him to the realization of the importance of ever earlier experience. Thus his earlier stress on the importance of birth gave way to his later emphasis on the first trimester in 1981 (Tight Corners in Pastoral Counselling) and in 1982 (The First Trimester).

He stressed the maternal-fetal distress syndrome, beginning at around implantation, as a major time of trauma. He also described a blastocystic stage of relative bliss just prior to that.

His one other major disagreement with Grof was his belief that the mythological and symbolical elements described by Grof were a product of LSD and that the first trimester events were the actual roots of much of such symbolism and supposed transpersonal/mythological scenarios (1981, p. 35).

Later Theorists — Myth and Sacred Text/Mysticism

S. Giora Shoham — Devolutional Model of Development, Falls from Grace

While not strictly a pre- and perinatal psychologist, I include this too little-known theoretician and criminologist because of the close relationship and influence his work has had upon my own work regarding these Falls from Grace. Falls from Grace and other devolutional models of consciousness postulate that during life and over time, beginning at conception, we actually are reduced in consciousness and awareness, not increased in it, and it corresponds to a “brain as reducing valve” theory of consciousness. (Again, See The Doors of Perception and Occupy Science.)

While I initially constructed and wrote down my devolutional theory of consciousness—Falls from Grace—without the benefit of Shoham’s work, upon discovering it I could not help but be both confirmed and reinspired by the astounding resonance his understanding has with my own.

Shoham (1979, 1990) starts his devolutional model in the womb and carries it through birth, weaning, and the oedipal periods of development. Though, as I delineate in Part Two, I disagree with his model by beginning mine at the creation of sperm and egg—as does other devolutional theorists like Francis Mott and David Wasdell—in virtually all other major instances his model corresponds to my own if one simply … in keeping with a normal trend in child development in general as it begins to integrate the new pre- and perinatal evidence … places everything back a little farther in time—in this case, specifically, one stage back.

Later Prenatal Psychology Theorists — Cellular Memory and Conception, Foundations of Myth and Personality, Spirituality and Soul

Lietaert Peerbolte — Conception and Cellular Memory, Soul, Spirituality

Peerbolte (1954) was one of the earliest theorists to relate spirituality to conception and sperm/egg dynamics. In addition to claiming that a regression to conception is the inevitable result of all prenatal states, he traced the sense of “I” — the “I-function” — back to the egg, existing even in the mother’s ovaries. He further postulated that the spiritual self was invisibly present within the field of attraction between the egg and the sperm. Correspondingly, he was the first to point out that the existence of conception, preconception, and even ovulation symbolism in dreams indicates the existence of a soul. For, he asked, what mind records these events otherwise?

I wrote the article, “A Primal Perspective on Spirituality,” which later became the next chapter in this book before I knew about Peerbolte’s work. Yet, once again the conclusions I came to, especially about the existence of soul being established by the fact of these memories and especially those at the cellular levels of sperm and egg existence, are very much in line with his.

Michael C. Irving — Primal Therapy, Birth, Sperm, Egg, Myth, Dragon Symbolism, Prehistoric Cult and Ritual

Michael C. Irving is a primal therapist whose contributions include his relation of these earliest events from sperm and egg through the birth experience to fundamental mythological motifs and images across cultures. The originator of a way of interpretation that he calls natalism, he has brought together a host of artistic and artifactual images from a wide range of time periods and cultures which relate, with an astonishing degree of accuracy, to actual pre- and perinatal events.

In particular, he has traced the universal serpent/dragon motifs and mythology to birth and sperm experience, noting, among other things, that the serpent/dragon shape represents the birth canal or tunnel, that the fire-spewing characteristics of dragons relate to consuming pain, and that the constricting characteristics of snakes correspond to the constriction of the birth canal. Of great interest is his deduction that the widely prevalent snake and dragon cults, which were especially popular in prehistory, indicate an attempt to deal with such unfinished birth trauma material as we are only now, in modern times, rediscovering the importance of doing.

Graham Farrant — Primal Therapy; Sperm, Egg, Cellular Consciousness; Soul and Spirituality

Graham Farrant (1987; Buchheimer 1987), a psychiatrist and primal therapist from Australia, is probably the most influential and well-known of those discussing the phenomena that occur at the earliest times of our lives. In addition to echoing Frank Lake in describing fetal, implantation, and blastocyst feelings, he has been able to elicit and describe sperm and egg imprints. He has found trauma from these earliest events to influence lifelong patterns of personality and behavior. He produced a notable video in which segments from the widely acclaimed movie “The Miracle of Life,” which shows actual footage of gamete and zygote events, are juxtaposed via a split-screen with actual footage of a person reliving the exact same events in primal therapy, which occurred before such cellular events were ever able to be seen and recorded. The effect is astounding in the detail in which the relivings replicate the actual cellular happenings.

In addition to his emphasis on cellular consciousness, Farrant has stressed the spiritual aspects of these earliest events. He relates incidents of spiritual trauma at the cellular level in which the individual splits off from Divinity—thus setting up a lifelong feeling of loss and yearning and a desire to return to Unity and the Divine.

Paul Brenner — Sperm, Egg, Cellular Consciousness and Biological Foundations of Myths

Paul Brenner (1991), a biologist and obstetrician, has been presenting at conferences and in workshops on the idea of the biological foundations of myth. For example, he relates basic biological, cellular events to biblical events described in Genesis.

He also relates male and female adult behavior to basic patterns of sperm and egg behavior and to events prior to and surrounding conception. He has said that male and female behavior are just sperm and egg activity grown up!

Elizabeth Noble — Cellular Consciousness and Spirituality, Empirical Underpinnings

Elizabeth Noble (1993) is an educator in the field of pregnancy and childbirth and is a student of Farrant’s. She published a comprehensive overview of this new field, titled Primal Connections, in which she doesn’t hesitate to stress the issues of cellular consciousness and the spirituality that appears to coincide with the re-experience of these earliest events. She provides empirical and theoretical avenues for understanding how memory can occur at such early times. Some of these are consistent with mainstream physicalist science while others coincide with the cutting-edge, new-paradigm discoveries in fields such as biology, physics, and neuroscience.

David Wasdell — Sperm/Egg and First Trimester Imprints, Devolutional Model of Development, Social and Historical Implications

One of the more recent theoreticians in this area is David Wasdell. Wasdell’s (1979, 1985a, 1985b, 1990) major contribution lies in his relating these earliest events to social and cultural patterns. He describes a process of devolution of consciousness beginning at around conception and proceeding through other reductions caused by traumas at implantation, in the womb, and at birth.

Most importantly, he delineates how the result of this diminution of potentiality is projected outwards into the problems and crises of violence, wars, and the mediocrity of modern personality on the scale of the masses and the macrocosms of the group, society, and global events.

In describing the problems of “normality” as rooted in a deprivational and deformational series of traumas from our earliest biological history, Wasdell emphasizes that this gives us the possibility to change that tragic social and personality outcome by focusing on the prevention and healing of such traumas. Thus, he holds out the vision of a new person and new society as an outcome of the efforts directed at the earliest laying down of human experience.

The Importance of the Intrauterine for Understanding Our Times and the Goal of This Book

Despite this long legacy of work and thought in this pre- and perinatal area, much of it, especially the prenatal, remains ignored by mainstream psychology and is largely unavailable to the public. Within the field itself, in addition, the prenatal information, in relation to the more widely accepted and circulated perinatal evidence, seems to be analogous to Otto Rank’s (1929) ideas of birth trauma were to Sigmund Freud’s concerning early infancy in that they are cast under an extra cloud of suspicion and disbelief and disregarded accordingly. Yet, like Rank’s findings also, their main problem may lie with unfamiliarity and prejudice rather than validity or scientific viability; and these findings, like his were, may end up harkening the outlines of future endeavors and being confirmed by subsequent research.

Thus, I believe that this prenatal area in particular is ripe for reaping what it can teach us about what is human, about “human nature.”

Therefore, this book will put forth the possible relationship between our earliest ontogenetic experiences as humans and the structure of human consciousness and stages of human “development.”

I build a model that seeks an initial formulation of this information, teasing out its implications, and integrating it with relevant thinking and theoretical perspectives in anthropology, philosophy, psychology, and others.

However, before proceeding, it seems important to establish this pursuit within the logical-empirical framework that validates it. To do this, let us now turn to the re-experience movement I am most familiar with and feel to be the most important, primal therapy, and discuss its relation to the phenomenon of prenatal re-experience and spirituality.

Continue with How Valid Are Spiritual Experiences? Psychedelic Research and Deep Experiential Psychotherapy Have Intensified the Exploration of Spiritual Aspects of the Unconscious

Return to Falls from Grace, Introduction — The Radical Rational View of Us and It: “Normal” Truth Is Convenient Truth … and Is Anything But True

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Back to the Drawing Board for Our Species and a Call to Centaurs: You Are the One You’ve Been Waiting for … This Is Our Time … And the Time Is NOW

Eden Arise and a Message to All Wounded Deer and Centaurs: It’s a Consciousness Revolution, Aided by Gaia We Are Rediscovering Our Natural Self

Wounded Deer and Centaurs, Chapter Fifteen: Eden Arise and a Call to Centaurs

The Heart of the Problem, Gaia’s Cure, and Back to the Drawing Board for Humans: It’s a Consciousness Revolution as We Rediscover Our Natural Self

Through Gaia’s Eyes, Eden Arise: Chastened by the Environment We’ve Created, We Are Forced Inward to Rediscover Our Deeper, More Cooperative Human Nature

Gaia Heals HerSelf: So Far Astray and With Global Cabin Fever, We Are Forced to Look Inward and Go Back to the Drawing Board

Chastened by the Environment We’ve Created, It’s Back to the Drawing Board for Humans: Nature Balances HerSelf

How Far Astray

In doing the research for this book, I began to speculate on just how many people there are on the planet. Clearly the basic problem was there were too damn many of us here! I began to consider how far we’ve gone astray from any meaningful or sustainable path for our species on this planet. I reflected on how the effects of the changes we’ve made—for example, the reduction of oxygen in the atmosphere that goes with the increase of carbon dioxide, known commonly as the greenhouse effect—how it’s been discovered that these effects keep people close to their unconscious pain, closer to their unconscious in general.

It is as if we as part of Nature are also regulated by Nature, that the very effects of our overpopulation and our straying from a cooperative ecological niche for our species result in consequences that are inevitably going to bring us back into line …one way or the other!

Going Inward

Knowing as I do that environmental pollution and lowered oxygen levels promote diseases, general illnesses, hay fevers, epidemics of allergies, and a general weakening of our immune system–all of which, since the Reagan Eighties, we are seeing in abundance—I realized that people are more and more being forced to go inward because they are less and less able to go outward in a healthy manner.

Chastened by the Environment We’ve Created

Another factor in this is that the deteriorating quality of air and the increasing levels of toxins that we ingest are also attacks on ego defenses, which has important yet previously unexplored implications.

As I said previously, both Stanislav Grof and Arthur Janov—and others as well, I am told—at one time used carbon dioxide to take people into a nonordinary state of consciousness where people would be more open to their repressed traumas, to their unconscious mind. They did this to help these people heal these traumas.

They found that slight increases in carbon dioxide inhalation invariably brought up primal pain and birth-trauma feelings—that is, repressed painful feelings from our experiences of birth and infancy that our ego defenses normally keep “safely” tucked away in our subconscious.

Consider for a moment what that means for those trapped in the pollution-ridden cities! Though keep in mind that increased carbon dioxide is an atmospheric problem that affects everyone on this globe. I recall a TV report when I lived in the air-chunk-city of Denver, Colorado, in 1978. At the time, Denver’s air was rated as being the second worst in the country, behind Los Angeles, partly because the high altitude made for thinner air and thus higher percentages of toxins relative to normal air. Anyway, the TV report proclaimed how the number of hospital admissions for spouse abuse, child abuse, alcoholism, and related violence would soar on days when the air pollution index was high.

Air Pollution as a Psychedelic

Apparently, the reduction of oxygen in these situations acts similarly to a reduction of blood sugar or glucose to the brain, which results in an inhibition of the ego’s defensive ability to keep out unwanted information. Coincidentally, research has shown that this same kind of reduction of glucose to the brain is instrumental in producing the effects of certain psychedelics, including mescaline and marijuana.

But this reduction in defenses is not experienced or understandable only by those who have experimented with psychedelics. In fact, in at least minor ways we have all experienced it.

The workings here are similar to those in the common experience of being more cranky; irritable; irrationally emotional; more prone to depression, anger, and tears; more excitable; and in general, closer to one’s “shit,” when one is tired, overworked, or just gotten up from a sound sleep. In these situations as well the brain is inhibited—here because of fatigue—from being able to effectively fend off unwanted information, impulses, and emotions.

The evidence concerning heavy metal toxicity indicates that it, also, can have a similar effect at times on one’s mental and emotional state.

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Global Cabin Fever

Also, there is the experience of “cabin fever,” which many people are familiar with. We like to think that simply the fact of being cooped up for a long period of time psychologically leads to wanting to break out and be free, to be irrational and highly prone to emotional outbreaks, and in the extreme to result in delusions and hallucinations. But obviously this is not the case or else these symptoms would be rampant in other situations where one is contained for a long period of time, and they are not. It turns out that there are biochemical reasons—not simply the fact of being cooped up—which account for cabin fever symptoms.

Consider that cabin fever describes a situation, most often, in which one lives in an environment that is insulated against cold winter weather—thus keeping out fresh air. And in which very often oxygen is further depleted by the burning of oxygen-consuming wood fires in fireplaces or woodstoves, or oxygen-consuming coal fires…whatever. With this in mind one can easily understand that that environment is going to be increasingly deficient in its oxygen level as time goes on. Add what we now know about lowered oxygen levels leading to lowered defenses and eruption of unconscious content, and we can see how such environments can lead to the symptoms that, combined, we call cabin fever.

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When you consider that on a smaller scale, with the greenhouse effect, we are globally setting up the same conditions as that of cabin fever, we can see why there would be an emerging perinatal unconscious occurring.

With the entire world suffering a low-level cabin fever, it becomes even more understandable why there is the current fascination with escaping the Earth and setting up colonies on other planets and in other solar systems. This idea we see in science fiction scenarios of all kinds—consider the popularity of the Star Trek programs and movies. But I’ve also heard it coming out of the mouths of NASA spokespersons.

At NASA, they have considered building colonies on Mars! A multibillion dollar project—talk about high-cost housing! But this fascination and irrationality is understandable when you think of it as a symptom of a global cabin fever. Apparently, we not only wish to be break out and be free in traffic jams, we have magnified it to wanting to break free of our planet itself—as if Gaia, Mother Earth, were some confining, stifling Mother-womb that we needed to bust out of or die!

Of course, the other symptoms of cabin fever—being highly emotional, irrational, delusional, and prone to hallucinations—we have already discussed as being part of the furniture of our current global reality, so we need not go into them here.

Back to the Drawing Board for Our Species

But the consequences of all these factors taken together are inescapable: As we edge our way, in a myriad of ways, toward global destruction, we increasingly “sicken” ourselves both physically and emotionally/ mentally in the process. And this “sickening” is one of an eruption of unconscious material that causes us to psychologically “return to the drawing board” and seek solutions—both inner and outer—to our misery.

Eden Arise: Consciousness Revolution as We Rediscover Our Natural Self — A Deeper, More Cooperative Nature

Moratorium and Death as an Ally: Apocalypse Is the Teacher to Wake Us and Return Us to Eden, Our Natural Self

Down Can Be Up

Specifically, I am saying that inhibited brain functioning—whether through oxygen depletion, heavy metal toxicity, or other environmental anomalies—has the effect of heightened “mind” functioning…in the sense, at least, of lowered ego and defensive functioning. Thus, in the same way that psychedelic substances can open us to repressed perspectives by inhibiting “brain” activity, these environmental changes can be helpful in the sense of opening us up to suppressed individual…and global/universal…truth.

Therefore this “sickening,” this seeming decline or going down, can really be an “up”—in other words, it can be viewed as part of a necessary “negative” retreat for the purpose of bringing in new information and re-evaluation. And we may then create anew our more harmonious ecological role based upon this more accurate information.

Now, I am not espousing environmental poisoning as a technique of higher consciousness. But I am saying that apparently Nature…and we are part of Her…has ways of balancing HerSelf.

Death As An Ally

In this respect I might note that our co-habitation with the bomb and with environmental destruction is a spur to our growth of consciousness in a way akin to the traditional spiritual paths that speak of the catalyzing power of “having death as an ally.” That is, that the realization of the imminent possibility of death, which is in truth our existential condition, has been known to act as a spur to taking life seriously, and spiritually, and to “waking up” in general.

“Pay Attention!”

The power of this spiritual attitude can be imagined by considering how one would live one’s life if one constantly asked oneself: “If I knew I was going to die tomorrow…or in an hour, or next minute, et cetera...how would I live this day…hour, minute…before me?”

Indeed, a lot of the transformative power of near-death experiences is known to come from their ability to jog one into awakening to the fact of one’s mortality—the precariousness of one’s biological existence. In this light, we might view environmental damage on a global scale, then, as analogous to the bonk on the head from the stick of a Zen meditation teacher, telling us to “pay attention!”

The upshot of all this is that with this degradation of the external environment we are forced to go inward, to go back to the drawing board, so to speak, whether we want to or not. Illness in general and lowered oxygen levels in particular lead to a rising up of people’s repressed emotional pain, and they force us to confront the roots of our motivations and patterns of cultural engagement as well as our social and relational styles.

Moratorium

This “turning inward” is the essential meaning of the “peace” symbol, when you think of it. The upside-down cross pointing downward in a circle has rightly been used to symbolize “moratorium” — in other words, a period of halting of action in the world because nothing worthwhile can result from the ways we are currently doing things, and a turning away from the external world and looking inside to reevaluate. It is as if Nature, completely unbeknownst to us, balances us, pushes us down to our deepest programming and back to our earliest “grids,” individual by individual, and that this forces us to reassess our lives and causes us to create more meaningful lifestyles, more synergistic patterns.

So in a sense Nature’s reaction to our misconduct is to cause us—by means of the psychological effects induced by the biochemical alterations that are the result of environmental changes—to create new social and cultural forms. We cannot help but do this. And collectively, cumulatively, it cannot help but result in massive cultural changes of one form or another.

Through Gaia’s Eyes – Nature Balances Herself: Eve of Destruction or Global Healing Crisis

Eden Arise — The More Natural Self

Many have proclaimed, in these strange days, that it is our Western estrangement from Mother Nature—our particular need to control—that is at the core of the threats to the end of life on this planet. In such a case, one needs to regain harmony with Nature and acquire a consciousness of cooperation, not control.

It’s Cooperative Not Controlling

As Grof has claimed—and my personal experience attests—such a cooperative human nature is indeed our most fundamental human nature. In contrast to the “me versus them,” aggressive, and competitive imprint that is derived from our traumatic and premature human births, this more fundamental human nature is the result of a more fundamental imprint of symbiosis with the Other, as was the case in the womb surround during the relatively blissful prenatal period. The relation of the fetus to the mother at that time is one of cooperation, all needs met, flow in <——> flow out, and synergy of intents.

And when, as an adult, we reconnect with this more fundamental human nature, this more fundamental imprint, it manifests in us as a tendency toward that same kind of reciprocal relationship—cooperative, synergistic, and mutually beneficial. Only, as an adult, the Other with which this reciprocal relationship is had is Society and Nature. For these bear the same characteristics and relation to the adult as the womb did to the fetus.

Our More Fundamental Human Nature—Back to Eden

Furthermore, as Grof and I and many others have discovered, such a more positive human nature occurs naturally in a person when they have faced, reexperienced, and integrated their perinatal unconscious…as opposed to what is usually done, which is, completely denying it, projecting it on a scapegoat or enemy and engaging in wars and social violence.

So it is the recovery of this sort of more fundamental human nature—one in which we are in cooperative and mutually beneficial relationship with Nature, all life on this planet, and other humans—that would remove us from the brink of extinction.

Looking Through Gaia’s Eyes

When you think of it, when you consider that all of Nature—the whole planet, Gaia—is threatened by the actions of our species, and that that Nature would want to avoid this by balancing the elements that are currently skewed, it may be just the kind of global situation we see now around us that Nature would need to create in order to save “HerSelf.” It’s simple: We either change or die. Hey, why the long face!? If Gaia doesn’t look out for HerSelf, who will?

Acting Out

Granted, some people are not dealing in a healthy or positive way with the material that is arising. Instead of re-doing their basic programming, these people “act out.” Thus we have increased crime, aggression, hostility, one person against another.

And this fact is glaringly apparent in our big cities, where many who are not integrating this emerging information from outside their ego boundaries—from the unconscious—sadly are instead venting the energy of their pain—which our degenerating environment is opening up to them or giving them access to—in violent, destructive, wasteful, self-destructive, and pathetic ways.

One can also look to the grasping at racism, nationalism, and fundamentalism, which are not primarily urban phenomena by any means. These conduits of hatefulness are also a response that people are using to the feelings of pain, uncertainty, insecurity, and doubt that rise up, especially initially, in conjunction with these emerging truths.

Similarly, a great majority of people in general in our society are using drugs of one form or other to gloss over and obscure this emerging material rather than facing and integrating it. All in all these kinds of responses add up to a tragedy. And it is something that, if these reactions end up prevailing, could actually do every one of us in. [Footnote 1]

Helping Out

But about these others, what can we do—those of us who are changing our programming and creating new cultural patterns? It may be practical and advisable much of the time to just get out of their way if the ones acting out choose to kill each other off.

But we are often not able to “get out of the way” of those who are trapped in negativity. In addition, since we are all interconnected, we are bound to at least be indirectly affected by their actions.

And most importantly, since we are One and these others are actually ourselves in different garb, to the extent we are able to show compassion and be of assistance, we should not always want to step aside.

“Eve of Destruction” or Scenery of Healing?

To put the current chapter’s theme another way: If we were to concoct a world situation in which we would be forced to take a quantum step in consciousness evolution by healing the nefarious elements of our perinatal unconscious, would not that world situation look something like what we see around us today? Would it not be a world rife with obvious perinatal elements…and influences … with some people resolving and thus being healed of them? While others would act them out and self-destruct because of them…not to mention contributing to our collective global self-destruction, as mentioned earlier?

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In other words, the situation today, as it looks, could as easily be seen as a prologue to an apocalypse and just as easily be seen as a healing crisis preceding a massive consciousness transformation. Put another way, this same situation can be seen by one person as the “eve of destruction” and another as the “scenery of healing on the pathway to peace.” So which will it be?

A Call to Centaurs

Obviously it is too soon to tell. But all things considered—an emerging perinatal unconscious, the wounded deers and return of the centaurs, a consciousness transformation in generations, and Gaia aiding us by keeping us unable to look away from our problems—there is reason to hope.

Most important, this book shows that some of the things we have thought were problems and indicative of a disintegration of culture and personality are just the opposite: There is a healing crisis going on, and people are becoming weller, not sicker. If nothing else my hope is that those wounded deer and centaurs reading this will realize they need no longer despair about the suffering inherent in who they are and their lots in life. Certainly, you are different, but this does not make you less than others. Indeed, you are part of the change happening. You are the ones you have been waiting for. Your inner turmoil is not a sign of imminent collapse and is not dangerous. It is more likely leading to a break through, not a break down.

As Hesse expressed long ago, a bird in being born out of its shell needs to destroy a world before one can be born. We also are being born; we are part of the world’s renewal, the Earth’s rebirth. So above all, do not lose heart. Instead embrace your role in this transformation. We do not know whether we will succeed or not. But we do know that we are in tune with and participating in the most incredible transformation this planet has ever seen. We have the opportunity to be lifted up in the most righteous and magnificent of causes.

And in so doing we can step out of our individual sufferings by dedicating ourselves to an effort on behalf of all others. In so doing we can cease the endless pain and woundedness of the melancholy deer. We can, like Chiron, embrace our wound and transcend it by seeking the healing of all. We can ultimately lay our suffering down in sacrifice to save our Promethean world. It cannot do it. It is doomed without us. It is up to us. We are the Centaurs, my friends.

Continue with next book: The Great Reveal by SillyMickel and the Planetmates

Return to Psychology of Generations —The Changing of the Generational Guard: Why There Is Less Violence but More Depression…. And What’s Good About That

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Roots of Apocalypse — We Stood Up — and Why Humans Defecate Where They Sleep: We Need to Face the Monsters of Our Creation … Earth to Humans – Wake the F#$% Up!

How We Re-Create Human Prenatal Irritation and Burning in a Polluted Planet: Diagnosis, Prognosis, and What to Do About Toxic Womb ~ Toxic Earth

Wounded Deer and Centaurs, Chapter Eleven:  Toxic Womb ~ Toxic World … Gaia Is Calling

Toxic Womb ~ Toxic Earth: How We Manifest Prenatal Irritation and Burning in Environmental Destruction and Why Humans Are Compelled to Poop Where They Sleep.

Toxic Womb ~ Toxic Earth … How We Re-Create Human Prenatal Irritation/Burning in a Polluted Planet … Diagnosis and Prognosis

Environmentally We Act Out

The second aspect of prenatal irritation/revulsion is, We can’t get rid of poisons that build up in the environment around us…like a prenatal environmental pollution. We can’t eliminate wastes as efficiently.

Toxic Womb ~ Toxic World

I’ve written a lot about this in other places of this blog/book. I’ve talked at length about how we act out the deprivation part of late gestation experience in global suffocation, greenhouse effect by focusing on the reductions of oxygen. But remember that there are slight increases of carbon dioxide with the reduced blood flow for the prenate: These are a big part of the increase in waste matter, consequent upon a reduced efficiency of eliminating toxins. So, obviously this is analogous to the way we have created such an increase in carbon dioxide in our atmosphere called the greenhouse effect. We’ve done a good job of manifesting this…not easy to do. And we should be congratulated if it were actually a good thing and not another way we have become good at self-destruction.

We re-create the bad blood aspects of fetal malnutrition in air pollution. I can tell you from much personal experience in Southern California that indeed it re-creates the sensations of sickness at times. And this is when it is obvious to me; here I’m asserting that it is stimulating unconscious memories of discomfort even when we are not aware of being sickened, consciously.

So that’s deprivation and bad blood…of course the other aspect of late gestation is crowdedness, which I’ve also dealt with earlier at length.

Prenatal Burning

So now, here let us just look at some of the ways we re-create, specifically, those irritating, burning sensations in our environment—the fourth aspect of late gestation comfort and the third of fetal malnutrition. I mentioned in a previous post how we sit out in the sun and endure discomfort—sun bathing—in some odd re-creation of fetal irritation. The most obvious environmental correspondence with that is the way we have thinned out our protection from the sun, so now we can better be harmed by UV rays. With the huge reductions in our ozone layer, we are insuring an increased burning of our skin and epidemics of skin cancer—not very comfortable I would imagine.

We have managed to surround ourselves with the prospect of burning up in a fiery inferno at any moment because of nuclear weapons we have created out of the suicidal deliriums of some of us. That would be prenatal burning acted out to the infinite power.

Prenatal Irritation

Some of this is the most obvious of all: Toxic Womb Environment leads to Toxic Environment. Again, good job, humans! If it were some kind of achievement. We have created a worldwide toxic womb, with a fractal equivalent of the situation in the womb—a buildup of poisons that cannot be eliminated anywhere: There is no longer any “away” to remove it to.

We have air pollution, water pollution, food pollution, radiation pollution…. We are polluting the genetic codes of biological organisms on Earth…. We are polluting our land by fracking, so water sent through it will poison us and catch fire…. If there’s anything else, well, I’m sure we’re polluting it somehow or other.

Just How Long Can You Not “Step In It” – 250,000 Years?

We have become the filthiest of species, essentially pooping in our own nests. We have landfills that overflow and encroach on residences, ticking time bombs of nuclear waste matter that have to be guarded for 250,000 years. That’s a long time to have to avoid “stepping in it,” wouldn’t you say? And we are polluting and killing our oceans, creating the closest thing of all to a toxic, poisonous placenta, as from it, ultimately, we suck our necessary O2 and H20.

Compartmentalizing Our Doom

I could go on but you get the point. We’ve done a great job of re-creating the discomfort of the toxic womb. And, as I said, yes we are sickened, whether we acknowledge it or not. And what I’ve observed is that even the most intelligent of us is trying like crazy to NOT acknowledge it, using all manner of denials and defensive maneuvers of consciousness. If nothing else, about our discomfort and its causes, we are “compartmentalizing” so we can go on with our lives.

Nature Balances HerSelf

We have done such a good job of creating the “toxic womb” in our planetary environment you have to marvel at the perfection of its replication. And with such perfection, there are reasons. As I’ve been saying, we re-create that which we need to experience. So, as we do this, we are creating the exact situation that we need to face in our earliest lives in order to heal them…and in this lies the hope. In fact, looking ahead, I will be telling you that this is the key to a solution for us. As I say, Nature Balances HerSelf, and we are part of her. We may or may not make it as a species, but certainly it looks like we are in the process of something that is perfectly set up to wake us into consciousness of what we need to heal, if we heed it.

Toxic Earth – Prognosis: We’ve Created Our Own “Monsters” and Roots of Apocalypse – We Stood Up!

We’ve Created Our Own “Monsters”; How We View Them Is Up to Us … Toxic Earth – Prognosis

Roots of Apocalypse—We Stood Up

Basically, it warmed up pretty good in the interior of Africa millions of years ago, so our forebears headed “to the beach”—to the ocean shores, swamps, and lakes—where it was more bearable. We foraged for food in the shallow waters and found it beneficial to stand upright, for it allowed us to go into deeper waters and gather more, and for longer periods. Naturally over time bipedalism traits were the ones that won out through natural selection.

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But when we became a standing species, it added birth trauma and premature birth to our “species set.” For with this rearrangement of our posture, we created a narrower pelvic opening and our prenates no longer hung loosely below us but pressed down upon the arteries below to create the fetal malnutrition, which I’ve been discussing in the previous 22 sections. The prematurity of birth was caused by the narrower pelvic opening, as the baby needed to leave the womb earlier than other species in order to make it out. This meant that we would do a great deal of our early life’s learning and development—much more than any other species—outside of the womb and in the context of society, not Nature; this is called secondary altriciality, which is something unique about humans.

With all of these developments — prenatal fetal malnutrition, premature birth, and secondary altriciality—we had greater pain and trauma at the beginning of our lives than any other species. We needed to grow a bigger brain—with an additional brain structure, vastly multiplied neural pathways, and a split brain—to deal with this pain in order to survive. The larger skull added further to birth trauma; it was even more difficult to get through the pelvic opening, and so it required even more prematurity of birth.

All this development outside the womb and increased brain size resulted in language and culture, with all its complexities. Split off from horrible early pains and discomforts, our minds created substitute reflections of our early memories in our cultural products. We created an artificial consciousness construct—an Ego—as an intermediary between the impulses from our insides, emanating from early discomforts, and the stimulus and information coming to us from our current reality.

Its egoic product — that is, what we end up thinking is real — would be the distorted amalgamation of the past — early pain and the learning built on early discomforts — and the present—our present-time situational reality, including the twisted cultural products within and without. So what the Ego came up with would not be true, for its purpose would be to allow us to survive, regardless of bothersome early imprints.

We called the accumulation of cultural product the “advance of man,” and patted ourselves on the back for our Promethean achievements, deeming ourselves superior to Nature. To congratulate ourselves, we needed to ignore all the evidence of savagery on a scale not seen in the rest of our world, which we perpetrated on each other and on the world of Nature.

In all this abominable acting out, we were manifesting aspects of our early pain that we were clueless about, and so created a mirror image of our early experience and its horrific pain and trauma in Reality itself. So it is that, all our early trauma has led us to unthinkingly plod to the edge of oblivion, as we re-create war, fascism, class war, racism and bigotry, environmental pollution, nuclear radiation, loss of ozone layer, threat of nuclear war, and all the rest of the dire threats I’ve been discussing as being act outs of our early prenatal discomforts—crowdedness, deprivation, disgust, and irritation/burning.

So, we stood upright; and now, unless something radical happens, it will lead to the end of life for ourselves and possibly everything else on this planet in short order.

What can we do about it? Strangely, many of us are determined to just die. But if you are one of those who would prefer not to, well, going up against all the others, don’t think it will be easy. But if you wish to fight to live, here is the starting point for effective change, which would actually save our lives and those of future generations and which comes out of this understanding of the early psychological roots of our otherwise apocalyptic propulsion:

We Always Create Our Own “Monsters”—How We View Them Is Up to Us

As mentioned in the last section, we always create around us a reflection of the kinds of issues we need to deal with “on our insides.” We have always done this, as a species.

They Can Be the Like the Wake-Up Knock from a Master

But we have added stimulus for these feelings today; we have greater prods to our waking up than ever before in our history. These will either be knocks on the head to get us to “pay attention”—as a Zen master might give to one of his students—or they will be the blow that will end our existence… It’s up to us.

For as always, we both re-create and resist that which we have unresolved. In terms of oxygen “starvation” prior to birth, we both create and are made uncomfortable by air pollution…toxic air. Much like creating crushing populations, as discussed in a previous post , we create suffocating global air pollution for us to continually be triggered into uncomfortable unresolved feelings from our early lives. So, it is not like we are not being reminded of what we need to do—on both our “insides” as well as our “outsides.” We will never need a to-do list for this.

How Can You “Let It Go” If You Won’t “Pick It Up”? Toxic Womb/ Toxic Earth … Prospects.

We Need to Face the Monsters of Our Creation … What to Do About Toxic Womb ~ Toxic Earth

Gaia Calling

Earth to Humans – Wake the F#$% Up!

Many ignore the warning blows, however, no matter how severely they are felt. There is huge denial about climate change, the invisible death upon us from Fukushima, and just about all the things I’ve been bringing up as important to look at, regardless how many deaths from tornadoes, tsunamis, and the rest. And from some quarters this refusal to see is deep, batshit crazy, and thoroughly intractable.

But now it’s at least understandable. And as with everything else, knowing the nature of something gives us an edge.

The Tea Party and Anti-Abortion Type Response

But at this point can you see why the “worst” of us—the sickest in terms of being pushed around by such early pain—would not want to do anything about these environmental problems? Can you see why the most afflicted of us are fixated on the abortion issue…here pointing exactly to the source of their discomfort…that is, in their lives as fetuses? We would think theirs to be an honest concern for prenates driven purely by compassion were it not for the fact that these same people have little sympathy—in fact, the opposite!—for the folks already born, around them, who are suffering.

How Can You “Let It Go” If You Won’t Pick It Up?

One must have less of this fetal pain originally or have resolved more of it by facing, feeling, standing and dealing with it…not running away from it…and working through these uncomfortable unresolved feelings which arise inside oneself for one to have any kind of distance from their pushes and pulls, their sway, to tackle these problems and not wish to keep bringing them about and keep making oneself suffer. That is, one needs to deal with something before one can stop oneself from reminding oneself that one needs to deal with that something. Why would one think one can “go beyond” something by simply ignoring it, “letting it go,” or imagining, “meditating,” or even praying it away? It just doesn’t work like that.

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The other night I woke in the middle of the night, feeling annoyed that I had not gotten a good night’s sleep. I felt irritated, and my mind went on about how this lack of sleep was going to affect my work, was going to stress my heart and contribute to other health complications, and would generally be a drag on my well-being and happiness, as I needed to catch up on some sleep I hadn’t gotten lately. Eventually, my mind came around to how I felt. I noticed I was perspiring a little: I was warm. That had made me feel uncomfortable. I also realized I was uncomfortable on the bed as I had allowed the bedclothes to get all bunched up beneath me in a way that didn’t feel good. I had unwittingly created some “prenatal discomfort” for myself. While I didn’t feel like I could do anything to get back to sleep, I did attend to removing some layers, so as to be cooler, and straightening out my bed so it would be flatter and more comfortable. And you know what? I feel asleep for an additional five hours and caught up on my sleep.

I know, this sounds like a silly example. But if you understand like I do the roots of our apocalypse and the utter self-destructive stupidity of humans’ behavior and the mind-blowing absurdity of the reality we have constructed in order to keep from seeing our problems, you can’t help but be struck with how simple and obvious and everywhere about is both evidence of the dire state we are in but also the obvious solutions. So, I’ve allowed myself to be facetious, to make this point:

In order to solve a problem, you need to face it.

We will continue making air pollution and suffering from it until we face our unresolved inner problems, just as we will have air pollution (and any other problem) until we face it and deal with it. The idea that we can make problems go away by ignoring them and acting as if they don’t exist is nonsensical and an insanity in us. It is an irrationality borne of desperation, which we act upon but mostly deny that we do. It is that part of ourselves that continues to bring suffering upon ourselves and others.

This part, this thing about what can be done about our situation, is the part I elaborate on at the end of this book. All of it is based upon the simple idea that we need to look at problems we want to solve and the most dire problems are the most important to look at.

That is the most important reason we would want to know all this—that is, so we have some power or say in it … so we can do something about it.

So in the final chapters of this work, I deal with this in great detail, and I show where there is hope and where there are positive developments. I also indicate what we are doing wrong so as to continue manifesting that which we don’t want…that is, where we are self-destructive, basically where we are shooting ourselves in the foot without knowing it … as well as what we can do differently.

So let us leave it at this for now and continue the diagnosis of our condition. For if we do not understand it, how can we do anything about it? I will be pointing out at the end that the biggest part of our continued self-destruction is our brain-dead refusal to understand our actions and face their consequences.

Continue with Perinatal Printouts Of Sixties, X, and Millennial Generations: No-Exit Wombs, Vampire Apocalypse, Drug Use, and Being Gratefully Dead

Return to Prenatal Revulsion and Loss of the “Golden Age”: Creeped Out in the Womb, The Itches We Cannot Scratch, and the Deepest Roots of OCD, Bigotry, and Holocaust

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War, Evil Queens, Mind Control, and the “Unwashed: The Psychotic Acting Out of Feelings—Rooted in Unconscious Uncomfortable Memories—in Insane Societies.

“Bad Blood” — Acting Out Prenatal Feelings of Sickening … Earliest Roots of War, Psychosis, Racism, Xenophobia, Elitism, Homophobia … and Medicine 

Wounded Deer and Centaurs, Chapter Nine: “Bad Blood” – Poisoned, Infected

“Bad Blood” – Poisoned, Infected … Prenatal Roots of Paranoia, Sado-Masochism, Alien Mind Control, and the Evil Queen

Imprints for Paranoia, Sado-Masochism, and the Wicked Witch in Poisoned, Infected, “Bad Blood” Aspects of Fetal Oxygen Hunger

There are three parts to this pain around fetal malnutrition, which defines us as humans and creates what we think of as “human nature” and most often as being genetic, but it is not. We’ve been dealing with the first part — deprivation … we fear there is not enough oxygen/resources coming to us to keep us alive. Another part has to do with the toxic quality of the environment we experience, which we’ll get to soon.

Bad Blood

But the one I want to deal with next is the second aspect aspect of oxygen starvation in the late stages of gestation. It has to do with our assessment of the “air”—the oxygen and nutrients—we do get.

We’re Getting Some Blood

As just discussed, we carry an underlying panic that our supply will end at any moment, but we are getting some oxygen from the blood that comes to us, however reduced its flow. It is the contrast from what we knew that is alarming. Imagine blood that is free- and easy-flowing, rich and bright red with oxygen.

But Is It Bad Blood?

Now, imagine blood that is more trickling than gushing, more depleted of resources—oxygen and nutrients—tainted, darker, barely able to sustain one’s life…. The first was our experience of earlier womb life; the second the way it gradually began being perceived.

To be clear, we can’t actually see our blood flow as a fetus, of course. This is meant to be an analogy giving you an idea of the difference in the feeling experience of the fetus in this changing situation. It must be close enough to what it actually was like, since out of it we form images and symbols in later life with these differing characteristics, as I will continue to show.

“Iron Poor Blood”

So we began feeling poisoned, polluted, decrepit, diseased. Our situation in the womb had portents of death and seemed a dire threat if it were to continue. We received blood sufficient to keep us alive, obviously, but it was felt to be degraded, to be “bad blood.” We began feeling that what we were getting was insufficient, even poisoned. The blood that comes is not only barely sufficient to keep oneself as a fetus alive…or certainly it feels that way…but it is tainted, impure…or certainly it feels that way. And one feels not just deprived but attacked.

“Don’t Feed Me That Bullcrap!”

So, the second aspect of fetal malnutrition and the third of prenatal discomfort is the feeling of being forcefed something noxious and deadly. We feel we are being poisoned or infected by what we take in through our breathing or eating. What is coming into us is sour and unhealthy. This is of course related to the previous feeling constellation discussed wherein we fear we are not going to get enough oxygen and so want “pure” blood. But this has to do with our feelings about the blood we do get—it is tainted, not pure. In the one you can’t get something you need, you are deprived (panic). In this aspect of it, you get something but it seems intentionally polluted to harm you (paranoia). Earlier I compared this to the difference between being starved for affection as a child versus receiving unwanted attention as in being sexually or physically abused.

Fractals, Abuse, Sadism/Masochism

The reason this can be seen so clearly at a later time of life is because these feeling constellations are fractals of each other: They occur in the same pattern again and again at different times of our lives exactly because of our tendency to re-create unerringly the discomfort we could not face originally (primally). The original formulation of this pattern in the womb sets up that we will act out on both sides of tendencies to deprive others of affection, as well as to subtly and unconsciously push others away. And because of the other aspect of it, we will also force unwanted attention on others and will assault them, as well as being unable to avoid such attacks. Traditionally, this last has been discussed under the headings of sadism and masochism.

Having dealt with the deprivation/greed aspect of this in previous sections, in this section and the next we will look at the poisoned and infected feelings and their sadistic/masochistic outgrowths. Unraveling this complex at its primal roots in the womb, we expose some fascinating revelations.

How “Bad Blood” Manifests in Our Thinking

In Psychosis—Food, Aliens, and Tin Foil

Though not the most common, I must start with the most obvious adult manifestation of this—the curious notion among paranoid psychotics and some obsessive-compulsives that they are being or are in danger of being poisoned. Certainly through the food they eat, but this also manifests as the idea that “alien” thoughts are being inserted into their minds/brains. I’ve seen walking neurotics (borderline psychotics) strolling around with wire pyramid or tinfoil hats to prevent this infection from above.

We have to wonder how much of conspiracy theory is itself skewed by this constellation in concocting the existence of forces that spy on us and influence our actions from behind the moon (behind the placenta) or some other unseen place. This is what happens when big thoughts are channeled through sorry states of mind.

In Collective Dreams—Myth, Fairy Tale, and the Evil Queen

We express this idea in our myths and fairy tales, of course—for they are the collective “dreams” we share that are given rise to by our unconscious dynamics. A salient example is Snow White. Consider her name, and remember the part about the purity of blood and children, which was felt to be the earlier situation in the womb. In the same consideration of blissful BPM I experiences occurring prior to late stage, BPM II, discomforts, notice that Snow White enjoys an earlier, idyllic time living in communion with planetmates in the forest. She was supposed to be killed (aborted) by the huntsman (god figure), but he falls in love with her and lets her go, telling her to hide. She finds a tiny cottage (blissful womb), where she is aided by and lives in harmony with seven dwarves. The dwarves, as well as the planetmates, represent the forces of Nature aiding exquisitely perfect growth in the early stages of gestation in the womb.

But then, BPM II style, her wicked stepmother wants to poison her, but even notice how.

First the “evil queen” (mother symbol) wants to kill her by crushing her. She ties her tight with stay-laces. Remember that being compressed and crowded was the very first and most obvious aspect of late stage gestation discomfort.

And then begins the poisoning attempts: The evil queen tries to kill Snow White by brushing her hair with a poisoned comb. So, what does this mean? Well, our hair is thousands of tiny filaments that emanate out from our bodies, just as in the womb we have tiny filaments extending from our bodies—arteries and veins—which connect us to our mothers (evil queen). The wicked stepmother poisoning her by combing her hair is saying she is being poisoned through these filaments of arteries extending from her.

Next, the evil queen wishes to get the girl to eat a poisoned apple. Apple, as the ultimate symbol of food, nutrition in Western culture…it was an apple that was eaten in Eden, for example.

Now, why? Remember that a red apple is the same color as blood. So a poisoned apple represents the bad blood in the womb with its poor or “poisoned” nutrients…being given to one by one’s mother.

Notice that here as in many fairy tales it is a stepmother…in others it might be a wicked aunt or witch…that does the bad stuff. It has to be a stepmother or aunt, for we wish to preserve the idea that a “good mother” still exists. So we separate out an idea of a bad part of her, just as we come up with the idea of a bad god…a Satan…who is responsible for all the bad things that a good God would not be…thus preserving the idea of a good God/ good daddy here.

But there’s more. She fainted when she was tightly laced, and collapsed again after being brushed with the poisoned comb. But when finally poisoned she falls into a stupor and appears dead. Obviously she represents a prenate struggling with the “groggy” and lethargic feelings associated with being trapped, stifled, and poisoned/ drugged … in modern times, sometimes having ingested actual drugs or toxins from smoking or alcohol through the placenta (poisoned through those tiny “hairs” of arteries).

And appearing dead, she is placed in a coffin. Womb symbol, anyone?

How “Bad Blood” Manifests In Our Doing

Having looked at how this early experience of blood degradation is manifest in our thoughts, madness, and creative product, let’s look into some really important, major act outs of this prenatal mental framework for construing things. This brings us to the ways we act out these crazy ideas, emanating from early experiences, in major ways as cultures, as societies, and even as nations.

“We Don’t Want Your Kind Around Here!” … Acting Out Prenatal Feelings of Sickening – “Bad Blood” – in Racism, Xenophobia, Elitism, Homophobia … and Medicine

“Don’t Want Your Kind Around Here!” Prenatal Imprints for Xenophobia, Racism, Medicine, and More

How “Bad Blood” Manifests in Our Actions

This brings us to the psychotic acting out of these thoughts and feelings—rooted in unconscious discomforts and repressed memory patterns—by insane societies.

Bloody Games—War

In this aspect of fetal discomfort, a reduced blood flow to the placenta is experienced as a build up of carbon dioxide and toxins, since they are not removed as efficiently as they were before. Lloyd deMause explains how this womb situation is universally expressed among humans as a fear of being “poisoned” by “bad blood.” He has found that feelings of being trapped and at the same time “infused” with bad blood or toxic energies of some sort precede the outbreak of all wars.

For these wars are the unconscious way humans try to “break free” from these uncomfortable feelings, which are for the most part just early unresolved memories from our beginnings in life. We see “bad blood” as coming from the enemy; We see the enemy as an attacking many-headed monster “encroaching” on the “home”land … a threatening multi-veined placenta, aging and filled with toxins, “filth.” So we wish to attack and destroy the enemy—this placental “monster”—so we can “breathe free” again and escape their “poisonous filth.” (See BPM IV)

How We Act Out “Bad Blood” – Xenophobia, Blood Letting, Smoking

The perfect example, however, is the xenophobia that resulted in the Nazis treatment of the Jews around the time of World War II. I have already pointed out how these walking psychotics injected poisonous gas into Jews in gas chambers out of these prenatal feelings, which they framed in adult thoughts of being themselves infected with tainted money from these Jews. Let us now look at other act outs of this.

Racism, Xenophobia, Classism, Elitism, Homophobia, Intolerance—We Don’t Want “Your Kind” Around Here! Keeping Racial “Lines” “Pure,” Keeping Out “the Unwashed,” Affecting the Gene “Pool”

This is the basis of racism … blacks are pollutants, as are Jews. They want to take away our purity—our pure children…blood libel; our women’s pure virtue. And so we need to dress in white, indicating “pure” blood, to defend against these incursions (the Ku Klux Klan) of “bad blood.”

These feelings of being “sickened” at the end of our womb existence are the root of all xenophobia with its creation always of a toxic Other which cannot be allowed to infect the virtue and purity of people of “our blood.”

We see it in intolerance of others of all kinds. A few days ago, on May 21st, 2012, a Baptist preacher from the South made headlines everywhere by announcing from the pulpit that all gays and lesbians should be “rounded up,” placed in an “enclosure,” surrounded by an “electrified fence.” He imagined they could have food air dropped to them until they died (obviously an insufficient…oxygen starvation…or poisoned…bad blood…amount.) At this point, I don’t believe I need to unravel the prenatal qualities of the morass his mind was thinking in.

And why all this? His exact words are, because “It makes me pukin’ sick!” what homosexuals do. Need I say more? [Footnote 1]

But this thinking is found in classism as well, where royalty calls itself “blue bloods” and only allows marriage between others of its class—from one’s own nation or another, interestingly—and will not allow its “blood” to be mixed with the polluted blood of the masses and “riff raff.”

University intellectuals have a more “refined” take on this primal disgust: They set up barriers to academic entrance in order to “keep out the unwashed,” without a clue they are coming across like scared fetuses inside a virtual womb (academia) trying to protect their continuing flow of blood (money).

This fetal malnutrition gives rise to bigoted ideas of keeping racial lines “pure.” It insists upon no mixing of the races … or ethnicities…for fear of affecting the gene “pool” (pool of blood), but it is always described in terms of “blood” that will be mixed, tainted, polluted, made impure, or degraded. Can you see how these are all instances of fear of encroachment by another from which one senses a threat of pollution and in conjunction which one feels suffocated, made helpless, unable to move freely?

Blood Letting

For a long time in Western culture, it was thought that when one got sick that one had “bad blood” coursing through one’s system. The idea was that by bleeding a person one would rid the body of some of this impure blood and the person would get better. This bloodletting was employed for hundreds of years in the face of the evidence to the contrary wherein folks got paler and sicker from this “treatment.” But such is the power of these sorry thoughts rooted in unconscious dynamics.

Smoking Itself

I’ve already mentioned how we re-create the atmospheric imbalance of oxygen—carbon dioxide in the womb through burning stuff. The smoking of tobacco and other vegetation I likened to our pushes and pulls to re-create the bad air. But in ingesting this air into one’s lungs, we have a most perfect example of the drive to re-create the uncomfortable feeling of ingestion of “bad blood,” in this case, inhaling, bad air. With all rationality set aside, we are compelled to poison, infect ourselves again and again with bad air (bad blood). Again, of such depth is the grooves of the imprint created in our prenatal times and along whose lines we make our self-destructive decisions.

How We Make It Worse

(“Give Us, Oh Lord”) Our Daily Toxins—Drugs, Food Additives, Polluted Air

How we add to this today…how we make it worse: smoking and drinking, taking drugs. We create and imbibe toxins in our food, our air…through the medications we use… The whole idea behind “medicine” is that a toxin (all drugs are) administered in a tiny amount will alter our blood flow in just the exact way to affect some currently felt experience of our blood being bad (sickness).

And in doing these things we reinforce the bad blood experience of fetal malnutrition the fetus will experience out of its being human. We insure we will pass along our bad blood experience to the next generation…we will multiply it even. For the mother’s ingestion of these compounds into her system—smoke, drugs, food additives, air toxins, water pollutants—are felt as receiving bad blood by the fetus, even worse than it would be otherwise just from pressure on the arteries restricting blood flow. Again we create that which we need to resolve, only this time it is the unborn child who will be “infected” with the bad blood and need to face these feelings later in life, again and again.

How We Make it True, Create It

Food Pollution/Genetic Engineering and Propaganda

I can’t leave this without pointing out that, as in environmental pollution and in political oppression, it is all not just a figment of a past memory, as there are those of us acting out this feeling complex by coming up with such odd creations that end up polluting the food of others (as in the tainted food coming out of corporations like Monsanto, with its Frankensteinian concoctions) and that seek to inject alien ideas in others to make us do things we would ordinarily not do—whether that is to buy some unnecessary thing to fatten the wallets of these others (advertising) or to surrender one’s self interest or hand over one’s power and rationality of thought to these others for their political ends (propaganda…in America, Fox News).

Continue with Prenatal Revulsion and Loss of the “Golden Age”: Creeped Out in the Womb, The Itches We Cannot Scratch, and the Deepest Roots of OCD, Bigotry, and Holocaust

Return to Prenatal Hunger Games and “Blood Wars”: The Fetal Fight About “Pure Blood” We Act Out in Politics, War, and Oppression … Class War, Culture War, Revolution….

Footnote

1. Pastor Worley’s actual words were

Of our president getting up and saying it was all right for two women to marry, for two men to marry, I tell you right now, I was disappointed bad. But I’ll tell you right there, it’s as sorry as you can get. The Bible’s agin’ it, God’s agin’ it, I’m agin’ it, and if you’ve got any sense, you’re agin’ it.

I had way, I figured a way out, a way to get rid of all the lesbians and queers, but I couldn’t get it passed through Congress. Build a great big large fence, 100..50 or 100 miles long. Put all the lesbians in there. Fly over and drop some food. Do the same thing with the queers and the homosexuals. And have that fence electrified ’til they can’t get out. And feed ‘em. And you know what? In a few years they’ll die out. Do you know why? They can`t reproduce.

If a man ever has a young ‘un, praise god it’ll be the first one. All of these… It’s just as well…I’m gonna preach the hell out of all of them. Hey I’ll tell you right now. I ain’t gonna vote for a baby killer and a homosexual lover!

You said, ‘Did you mean to say that?’ You’d better believe I did!

God have mercy it makes me puking sick to think about…I don’t even know whether you ought to say this in the pulpit or not. Could you imagine kissing some man? My god I love you fellas, but not that much.

Continue with Prenatal Revulsion and Loss of the “Golden Age”: Creeped Out in the Womb, The Itches We Cannot Scratch, and the Deepest Roots of OCD, Bigotry, and Holocaust

Return to Prenatal Hunger Games and “Blood Wars”: The Fetal Fight About “Pure Blood” We Act Out in Politics, War, and Oppression … Class War, Culture War, Revolution….

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Human Birth Is Unique in Nature in Its Trauma and Its Role in Creating Our “Human Nature”: The Perinatal Unconscious Driving Our Humanicide

We Are a Fever, Part Five, The Perinatal Unconscious: Why We Are Committing Ecocide and Seeking Species Suicide

I believe that this prenatal area in particular is ripe for reaping what it can teach us about what is human, about “human nature.” While Stanislav Grof and Lloyd deMause have written on the implications and ramifications of birth on society, culture, history, and current events, not much has been said on the prenatal influences on our world, with the few exceptions mentioned in the overview in this chapter, especially David Wasdell. However, prenatal influences, especially those of the third trimester, are dealt with in considerable detail in this book, Wounded Deer and Centaurs. In upcoming works and one previous one, Falls from Grace, I discuss the influence of first trimester and sperm/egg and cellular events.

What I put forth in the current work is my understanding of how both these perinatal and prenatal events shed so much light on what that “human nature” is that is bringing about our environmental and global crises, which currently have a life and death urgency about them. I believe we need to understand these factors to survive. For I am convinced they are the forces that are strongest in shaping our present times and its events, creating an ever more discernible perinatal zeitgeist for postmodern times.

“Perinatal” = “Surrounding Birth”

“We Are a Fever”

Let us start with birth and its effects on shaping our current global crises. To do that we need to first look more deeply at what constitutes our perinatal influences.

So, how are we to characterize these strangest of days and the current unprecedented global condition? As I have said, they are driven by what I call an emerging perinatal unconscious. As The Kills sing it, most aptly, “We ain’t born typical.” [Footnote 1]

Perinatal Unconscious

Why perinatal? First, let us remind ourselves that perinatal means, literally, “surrounding birth.” As a one-time university instructor of pre- and perinatal psychology and as an editor of a professional journal concerned with perinatal psychology— as well as a psychohistorian, let me explain what might be considered elements of a perinatal unconscious. [Footnote 2]

Unconscious Matrices = “Human Nature”

The elements I will describe are near universally accepted among perinatal psychologists as unconscious forces, factors, matrices that exist in us all as a result of a human birth that is unique, by comparison to all other species, in its degree of trauma and hence of its impact or imprint on what we might call—dare I say the word—our “human nature.”

These perinatal elements have come to our understanding through the efforts of both the inner explorations of experiential pioneers into the perinatal, as well as the hard empirical work of pre- and perinatal researchers. I might also point out that I, myself, have forty years of experiential exploration into these perinatal elements, in addition to my scholarly work and research in this field. My experiences confirm, in my own mind, their absolute validity, as well as validating for myself the theoretical constructs put forth by others to describe and explain them.

Pre- and Perinatal Psychology, Experiential Voyagers

Be that as it may, these perinatal elements of the unconscious have been described most thoroughly be three figures in particular: Stanislav Grof, Arthur Janov, and Lloyd deMause. It might help, also, to keep in mind that entire new fields of pre- and perinatal psychology, primal psychology, and to some extent, transpersonal psychology have grown up around the existence of these perinatal factors. Entire modalities of healing tap in to and are based on the existence of this perinatal unconscious, including primal therapy, holotropic breathwork, and rebirthing, to name just the few that I happen to be trained in. These unconscious perinatal elements have, at this point, been confirmed by thousands of researchers and hundreds of thousands, if not millions, of experiential voyagers into the perinatal unconscious.

Elements of Birth Experience

Based upon all this, then, let us look at some of the elements, in general, that characterize this perinatal unconscious.

Perinatal Matrix ~ Societal Matrix

Stanislav Grof describes basic perinatal matrices (BPMs)—in other words, typical experiential constellations related to our births. These happen to be very much akin to deMause’s perinatal schema, with some slight differences in emphasis, and more elaboration on the part of Grof. So let us use Grof’s schema as a basis. [Footnote 3]

All Needs Met . . . With Luck – Matrix 1

Grof’s Basic Perinatal Matrix I, or BPM I, involves the experiences and feelings related to the sometimes, or at least relatively, undisturbed prenatal period. The prenatal period is that time in the womb sometimes characterized by feelings of peace, complete relaxation, and a feeling of all needs met, or “oceanic bliss.”

BPM I corresponds to deMause’s societal periods of “prosperity and progress,” which he claims are accompanied by feelings and fears of being “soft” and “feminine” — understandably here, for in BPM I, that is, prenatally, the fetus is largely identified with his or her mother and is very much “soft,” i.e., undefended.

Since the time in the womb may also be disturbed by toxic substances that the mother ingests—drugs, chemical additives, and so on—as well as by disturbing emotions that the mother experiences, which release stress hormones into the mother’s bloodstream, which then cross the placental barrier and affect the fetus, BPM I is also sometimes characterized as feelings of being surrounded by a polluted environment and being forced to ingest noxious substances, toxins, and poisons, which sickens the fetus.

No-Exit Despair – Matrix 2

In Grof’s schema, BPM I is followed by BPM II—that is, Basic Perinatal Matrix II—which are experiences and feelings related to the time of “no exit” in the womb and claustrophobic -like feelings occurring to nearly all humans in the late stages of pregnancy and especially with the onset of labor, when the cervix is not yet dilated. Since there does not seem to be any “light at the end of the tunnel”—metaphorically speaking—it is characterized by feelings of depression, guilt, despair, and blame, and a characterization of oneself as being in the position of “the victim.”

It is very much like DeMause’s period of collective feelings of entrapment, strangulation, suffocation, and poisonous placenta, which he has found to precede the actual outbreak of war or other violence. [Footnote 4]

Birth Wars – Matrix 3

This of course is followed by BPM III (Basic Perinatal Matrix III), which involves feelings and experiences of all-encompassing struggle and is related to the time of one’s actual birth. Characterized also by intense feelings of aggression and sexual excess—in the position, now, of “the aggressor”—it is related directly, in deMause’s schema, to a time of actual war.

Hallelujah! . . (I think. . . . ) – Matrix 4

Basic Perinatal Matrix IV (BPM IV) follows this. It corresponds to the time of emergence from the womb during the birth process and is characterized by feelings of victory, release, exultation.

But sometimes, that initial relief is followed by depression. For too often, and especially in current Western culture, the struggle of birth does not bring the expected rewards of reuniting with the mother and the comfort of nursing. Instead, during modern obstetrical births, the neonate is harshly treated and then taken away from the mother, disallowing the bonding which should occur, naturally, immediately after birth.

In my own experience, the exultation and relief of release was replaced suddenly by feelings of being assaulted by the attendants at my birth … which of course they thought of as “attending” to me … as they went about roughly removing mucous from my mouth; prematurely cutting my umbilical cord to leave me struggling for breath; scrubbing, weighing, measuring, and otherwise probing me; and wrapping me like a tamale and taking me away from all I had previously known … that is to say, my mother. This felt like ritual abuse to me, and I have often likened it, after the intense period of compression and crushing before birth, to a situation of “going from the frying pan into the fire.”

At any rate, this experience of actual emergence or birth coincides, societally, with deMause’s period of the ending of a war.

Heaven and Hell

In summary, we have euphoric, oceanic, blissful feelings, sometimes feelings of being poisoned or being in a toxic or polluted environment; followed by crushing, no-exit, depression, claustrophobia, compression, strangulation, suffocation, and being force-fed by a poisonous placenta; followed by struggle, violence, war scenarios, birth/death fantasies, sexual excess; and finally release, triumph, feeling of renewal or rebirth and a new golden age, but also possibly of being abandoned, tortured, ritually sacrificed, probed medically, and assaulted by sensations. These are some of the elements that characterize the experience of the perinatal unconscious.

For Dreaming Out Loud! Projecting the Perinatal Zeitgeist

In the next chapter, we will take a look at how these elements have erupted into our collective dreams in recent history. By this I mean, we will see how our artists and creative people have projected them into the media, movies, and TV–in which we all participate–and how our fascination with them, because these artists are reflecting things that exist deep inside of ourselves as well, has caused them to grow, creating the dominant underlying zeitgeist of our time.

Continue with Everything You Always Wanted to Know About Being Born … Playing Now, in Theaters Near You!

Return to The First Trimester, Cellular Memory and Conception, and Foundations of Myth and Personality: Your View of the World Was Stamped on You When You Were Just a Cell

Footnotes

1. Chapter titled with appreciation and admiration to The Kills for their recording, U R A Fever. The lyrics go, “I am a fever, you are a fever, we ain’t born typical….” and so on. The music video produced is similarly brilliant. Together, it is a production bordering on genius. The video contains levels of meaning that are only obvious on subsequent viewings. The video and its lyrics follow:

Lyrics – U.R.A. Fever – The Kills

Walk you to the counter
What do you got to offer
Pick you out a solder
Look at you forever

Walk you to the water
Your eyes like a casino
We ain’t born typical

Find a piece of silver
Pretty as a diagram
And go down to the Rio

Put it in my left hand
Put it in a fruit machine
Everyone’s a winner
Laughing like a seagull

You are a fever
You are a fever
You ain’t born typical

You are a fever
You are a fever
You ain’t born typical

Living in a suitcase
Meet a clown, fall in love
went down to have you over

Going ’round a break up
Take you to a jukebox
That’s the situation
Pick you out a number
And that’s our arrangement

Dancing on the legs of a new-born pony
Left right left right
Keep it up son

Go ahead and have her
Go ahead and leave her
You only ever had her
When you were a fever

I am a fever
I am a fever
I ain’t born typical

I am a fever
I am a fever
I ain’t born typical

We are a fever
We are a fever
We ain’t born typical

We are a fever
We are a fever
We ain’t born typical

We are a fever
We are a fever
We ain’t born typical

We are a fever
We are a fever
We ain’t born typical

2. In the Pre- and Perinatal Psychology Newsletter I was applauded for being the first person in the United States to teach the subject of pre- and perinatal psychology at the university level and—as it was said, remarkably—for doing it while still a student. I did this at Sonoma State University, in Rohnert Park, California, in the years 1994 and 1995, beginning while I was a graduate student there and continuing afterward.

My graduate thesis became the book, Falls From Grace: Spiritual and Philosophical Perspectives of Prenatal and Primal Experience, which is listed in Wikipedia as a reference under the topic of prenatal and perinatal psychology.

Subsequently, I became the editor of the professional journal, Primal Renaissance: The Journal of Primal Psychology, formerly published by the International Primal Association. Much of the contents of its issues were later posted to my website, Primal Spirit, where they can still be viewed.

I have had my writings published in The Journal of Psychohistory, including some that later became part of this book. In fact, I presented some of my original thinking on these matters at an Institute for Psychohistory Association convention, and those parts were also published in The Journal of Psychohistory under the title, “”The Scenery of Healing: Commentary On DeMause’s ‘Restaging Prenatal and Birth Trauma’s in War and Social Violence’”” 23/4, 395-405.

These are among my many credentials in this field of pre- and perinatal psychology, where I have studied and trained from 1972 till this day.

3. Stanislav Grof, Realms of the Human Unconscious: Observations from LSD Research. New York: Viking Press, 1975; LSD Psychotherapy. Pomona, CA: Hunter House, 1980; Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy. Albany, NY: State University of New York Press, 1985; The Adventure of Self-Discovery: Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration. Albany, NY: State University of New York Press, 1988; The Holotropic Mind: The Three Levels of Human Consciousness and How They Shape Our Lives. San Francisco: HarperSanFrancisco, 1993.

4. Lloyd deMause, “Restaging Early Traumas in War and Social Violence.” The Journal of Psychohistory 23 (1995): 344-391. (Reprinted, with permission, on the Primal Spirit website as “Restaging Prenatal and Birth Traumas in War and Social Violence“)

Continue with Everything You Always Wanted to Know About Being Born … Playing Now, in Theaters Near You!

Return to The First Trimester, Cellular Memory and Conception, and Foundations of Myth and Personality: Your View of the World Was Stamped on You When You Were Just a Cell

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The Vision of Ourselves Arising from This New Research Is the Most Important One for Understanding Our Humanicidal, Ecocidal Plunge and for Doing Something to Reverse It

We Are a Fever, Part One: Perinatal Psychology, the Phenomenon of Re-Experience, and my Personal Involvement with This Research into Our Actual “Human Nature”

How do we go about changing the patterns of millennia? How do we change, and change radically … and soon? How do we bring about the consciousness transformation that will allow us to avert the humanicidal, indeed ecocidal, scenario we are currently bringing about at breakneck speed.

Well, it is pretty clear that it is ignorance pushing these trends, along with unconscionable doses of denial and ignore-ance. So, reversing this means learning why it is humans can be so self-destructive. Ignorance must be replaced with awareness and understanding. Looking at our problems must be happening more than our current denial is. And we must trace our current ecocidal tendencies to their roots, and we must do something about them there.

This is something I have been doing for over forty years. I sought the answers to our most important questions. I did not know that someday these questions would be as pressing as they are currently. I thought we would have turned the corner on these problems a long time ago, as indeed we should have done if we were to give ourselves any real chance.

Be that as it may, I have researched and studied in this area. I have undergone many years of deep experiential psychotherapy to trace the roots of these human tendencies within my own mind and psyche. (See, for example, Wounded Deer and Centaurs, Prologue: Sure It’s Hard).

And I have studied humanity—it’s mind and it’s culture—in depth.

What I have discovered is that our current humanicidal tendencies are rooted in a particular birth that characterizes humans. Elsewhere  I have delineated how we humans, among all species, have come to be unique in this manner. In another book, I have laid out how and why these unconscious traumas from our birth—our perinatal unconscious—are rising more than ever before, whether to our detriment or in some uncanny method of healing.

In this book, Wounded Deer and Centaurs: The Perinatal Zeitgeist of Postmodern Times and the Necessary Hero, we look deeper. We trace those tendencies further, to even deeper roots. We find patterns even more profound; we see possibilities even more promising.

But before going deeper even than birth, in teasing out our patterns and predilections, we need understand birth. We must review the perinatal imprints on our personality and remember how we are affected, indeed, pushed and pulled by forces those early events have set in motion.

Pre- and Perinatal Psychology and the Phenomenon of Re-Experience

Pre- and perinatal psychology is the field that deals with the effects of events occurring prior to (prenatal) and surrounding the time of birth (perinatal) upon later life and personality. An ever increasing amount though certainly not all of the information we have about these periods of our lives and their effects is derived through the later and vivid remembering of these events in a phenomenon known as re-experience. Correspondingly, the two most frequently asked questions about this relatively new field, put by those initially encountering it, are those concerning the specific meanings of the terms perinatal and re-experience.

At the outset, I wish to present an explanation of these two terms and of my unique personal relation to this topic as well as some of my background in exploring it. I will follow this with an historical overview of the field of prenatal and perinatal psychology, which will reveal the key concepts and understandings employed throughout this book.

Re-Experience and Reliving

For over forty years, beginning in 1972 when I was a senior undergraduate in college, I have been involved both personally and professionally in a comprehensive investigation into the phenomenon of re-experience. Also called reliving, this phenomenon is reported to consist of a full somato-cognitive remembering of previous events in a person’s life. Reliving involves experiential but also observable and measurable components, such as brain wave changes, characteristic physiological and neurological changes, and typical observable body movements.

This phenomenon can occur, to varying degrees, in many consciousness-altering modalities—including hypnosis, LSD psychotherapy, primal therapy, rebirthing, and holotropic breathwork; to a considerable degree in re-evaluation co-counseling and treatment for post-traumatic stress disorder; and, occasionally and spontaneously, even in mainstream forms of psychotherapy, counseling, and “growth seminars.”

Re-experience is a more vivid and more completely somatic catharsis than what has been described in psychotherapy in terms of “abreaction.” It is in such contrast to normal abreaction that when these seemingly bizarre yet healing events have spontaneously erupted in traditional or mainstream Western contexts they have usually been mistakenly labeled psychotic, been intervened upon, and then aborted—via drugs and other highly coercive measures—by the attending therapeutic authorities.

However, with an increasing appreciation for their therapeutic value, these events are gradually becoming understood and accepted in therapeutic contexts and thus allowed to complete themselves and to instruct the participants and observers in their meanings. Therefore, they appear to represent something new in our culture in terms of both a way of approaching knowledge and in terms of the kinds of information that are discovered (Grof 1976, 1985; Hannig 1982; Janov 1971; Lake 1966/1986; Noble, 1993; Stettbacher, 1992).

My Relationship to the Phenomenon of Re-Experience

My interest in the phenomenon of reliving began forty-three years ago at Franklin and Marshall College in Lancaster, Pennsylvania. As an undergraduate there I was most inspired by a course in religious studies titled “Religious and Psychological Approaches To Self-Understanding.” I was so inspired by the course that I constructed my major around its topic and initially even used the same title for my program’s name. This major in “self-understanding” would lead me, in a few years, to a profound interest in and exploration of primal therapy, as presented by Arthur Janov (1970) in his much-publicized book, The Primal Scream: Primal Therapy: The Cure for Neurosis.

By 1972, I had completed all but the one final semester for a B.A. That semester was to include the cumulative project—required of such a Special Studies (individually structured) major. However, since my project would focus on primal therapy and one of primal therapy’s basic premises is that knowledge cannot really be known except through experience, I could not in good conscience turn in a project describing primal therapy without first experiencing it. Consequently I withdrew from college, for what was supposed to be only a semester, with the intention of “going through” primal therapy and then returning to school to write my cumulative project on it. In those days, the entire process of primal therapy was reputed to take only three to six months.

But a lot was unknown about that modality in those early days. As it turned out, I would not return to school to complete that final project until 1978—at which point I had five years’ experience of primal therapy behind me and was living in Denver, Colorado.

In addition to these experiences, I have amassed a broad array of other experience and training over the years that have contributed to my understanding of re-experience and of this field in general. Besides my two decades and more of primal therapy … both formally and in “the buddy system” … I have received training as a primal therapist. I am also a trained rebirther, having explored that modality since 1986. I have been experientially exploring the modality of holotropic breathwork since 1987 and did training with Stanislav and Christina Grof in that technique.

Finally, I have been facilitating people in their journeys into deep inner primal and holotropic states since 1975. I’ve given individual sessions in all three modalities of primal therapy, rebirthing, and holotropic breathwork. And with my wife, Mary Lynn Adzema, I conducted three day workshops in something we called primal breathwork. I’ve conducted two-day group workshops in this modality at conferences, which were attended by as many as 60 experiencers at a time.

Thus, I have experience in my own process in these modalities; but in addition I have facilitated for others on many occasions, and at times, it was my main profession—though most of my life I have spent in writing, teaching, and research.

Pre- and Perinatal Re-Experience

Re-experience of birth and of the events immediately prior to and after birth are termed perinatal—from the Greek, literally “surrounding birth.” It has been widely described at this point by a number of authors but is most closely associated with the work of Stanislav Grof, Arthur Janov, and Frank Lake.

However, one significant and as yet little explored or understood phenomenon, arising also from the modalities mentioned, is that of prenatal re-experience. In this case, the experiencer reports … and observationally appears to be … experiencing events that happened en utero, sometimes going back as far as sperm, egg, and zygote states (Buchheimer 1987; Farrant 1987; Grof 1976, 1985; Hannig 1982; Janov 1983; Lake 1981, 1982; Larimore 1990a, 1990b; Larimore & Farrant, 1995).

These reports are at such variance with Western professional and popular paradigms that they are met with near-universal incredulity and, too often, premature dismissal. Yet the evidence from the mounting numbers of experiential reports and empirical studies attests that something which is at least unique and interesting is going on here.

Nevertheless, much of this prenatal information is thus far unformulated, untheorized, and unintegrated into a coherent structure for making sense of these experiences. This book will go a long way toward doing just that—making sense of prenatal experiences and exploring the implications and prospects of the knowledge gleaned from this fascinating new area of research and which arises from the vision that an exposure to this material induces.

Indeed, the earliest indications are that the implications from including the prenatal and primal perspective are vast—one might even say revolutionary, in the true sense of the word. For indeed this new perspective, this new information seems to call for an overthrow, or at least a reversal, of many of the aspects of the dominant paradigms in child-caring, child development, psychotherapy, and spiritual growth. Not the least important, these findings and insights have direct bearing on our current ecocidal and humanicidal plunge to oblivion. So, the vision is the most important one for understanding why we are doing what we are doing and then how we might do something to actually reverse our course.

To begin, then, let us review what has so far been conceived in relation to our life and our worldview in the arena of pre- and perinatal psychology.

Continue with We Are a Fever, Part Two — The Evidence That Life’s Blueprint Is Written at Birth: Prenatal and Perinatal Psychology Overview — Early Theorists, Psychoanalysis, and Birth

Return to The Sins of the Fathers: I have This Sense of Brother/ Sisterhood — That We Are Engaged in an Immense Undertaking … Necessary for the Survival of This Planet.

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