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  Our most current research reveals that consciousness and the human experience are mediated by the brain, but they do not originate there, nor are they absolutely dependent on the brain. Consciousness clearly can do things that the brain and the sensory organs cannot. A suspicion that this might be so is not limited to transpersonal psychology and actually was expressed by one of the fathers of modern brain research, neurosurgeon Wilder Penfield. Toward the end of his life, Penfield wrote the book
The
Mystery of Mind,
in which he summarized his observations concerning the relationship between the human brain and consciousness. He stated that it was his opinion as a neurosurgeon that consciousness does not have its source in the brain. Later research, and particularly thanatology in its studies of near-death experiences, have added convincing evidence for Penfield's position.

  New scientific findings are beginning to support beliefs of cultures thousands of years old, showing that our individual psyches are, in the last analysis, a manifestation of cosmic consciousness and intelligence that flows through all of existence. We never completely lose contact with this cosmic consciousness because we are never fully separated from it. This is a concept found independently in mystical traditions throughout the world; Aldous Huxley called it the "perennial philosophy."

  The new approach to the human psyche that our most advanced research suggests closes the gap between traditional Western science and the wisdom of spiritual systems that are based on centuries of systematic observations of consciousness. When we take into consideration the new cartography described in this book, important cultural phenomena such as shamanism, the Eastern spiritual systems, and the mystical traditions of the world suddenly become normal and understandable forms of human endeavor, rather than psychopathological aberrations or fly-by-night fads.

  In view of the new cartography of human consciousness, we begin to look upon studies by anthropologists and historians in a new light. Equipped with this knowledge of perinatal experiences, transpersonal experiences, and psychoid phenomena, we find new meanings in ancient rites of passage, healing ceremonies, and the ancient mysteries of death and rebirth. We can take as an example the rites of passage, ceremonies that were so much a part of human life before the Industrial Age; they marked and aided the progress of important biological or social transitions, such as the birth of a child, circumcision, puberty, marriage, death, or tribal migration. Most of these ceremonies involved non-ordinary states of consciousness induced by any of a number of techniques. Initiates taking part in these rituals often experienced death and rebirth, as well as profound connections in the transpersonal realm. Various healing ceremonies, for individuals, entire tribes, or even the entire cosmos, also typically used mind-altering techniques, through which links were made between participants and higher powers in nature or the universe.

  In many advanced cultures, people were able to have similar experiences by exploring the sacred mysteries of death and rebirth. These were transformation rites based on specific mythologies and representing important elements of life in ancient civilizations. In Babylonia, for example, death and rebirth rites were held in the name of Ishtar and Tammuz; in Egypt they were performed in the name of Isis and Osiris. Ancient Greece and Asia Minor had the Eleusinian mysteries, the Dionysian rites, the mysteries of Attis and Adonis, and others. In antiquity, many important cultural and political figures were initiates of these mysteries. This included the philosophers Plato and Aristotle, the playwright Euripides, and military leader Alcibiades. In all these traditions, participants had the experience of transcending everyday realities and exploring realities quite outside the realm of ordinary consciousness.

  Traditional psychiatry has never adequately explained these forms of experience, their universality, and their cultural as well as psychological importance. The opportunity to scientifically observe non-ordinary states of consciousness with people from our own culture has provided us with some brand new clues into the meaning of the ancient journeys into other realities. It is now clear that these ancient practices were neither pathological phenomena nor the products of primitive superstition; rather, they were legitimate and highly sophisticated spiritual practices that acknowledged and paid homage to a much broader view of consciousness than has been held by those who adhere to the Newtonian-Cartesian model of reality. What is more, when the non-ordinary states are opened up to them, even scientifically cautious, and highly intelligent people of our own time and culture, find these experiences deeply moving and personally meaningful, providing them with dramatic breakthroughs in their beliefs.

  One of the most important changes most people experience through nonordinary states of consciousness involves a new appreciation for the role of spirituality in the universal scheme of things. Within the present century, academic psychology and psychiatry dismissed spirituality as a product of superstition, primitive magical thinking, and outright pathology. However, in the emerging understanding provided us by modern consciousness research over the past two decades, we are beginning to see that spirituality is inspired and sustained by perinatal and transpersonal experiences that originate in the deepest recesses of the human mind. These visionary experiences have a primary numinous quality, as C. G. Jung called it; they were the original sources of all great religions. Moreover, it has become obvious that human beings have a profound need for transpersonal experiences and for states in which they transcend their individual identities to feel their place in a larger whole that is timeless. This spiritual craving seems to be more basic and compelling than the sexual drive, and if it is not satisfied it can result in serious psychological disturbances.

deficiencies, and degenerative diseases of the brain, were found for some—but by no means all—mental disorders. Although further scientific studies failed to prove the existence of biological causes for most neuroses, depressions, psychosomatic diseases, and psychotic states, medicine continued to dominate psychiatry because it was able to control the symptoms of many mental disorders.

  At the present time, the medical model continues to play a paramount role in psychiatric theory, clinical practice, the education of physicians, and forensics. The term
mental disease
is loosely applied to many conditions where no organic basis has been found. As in medicine, the symptoms are seen as manifestations of a pathological process, and the intensity of symptoms is viewed as a direct measure of the seriousness of the disorder. Much of mainstream psychiatry focuses its efforts on suppressing symptoms. This practice equates the alleviation of symptoms with "improvement" and intensification of the same with a "worsening" of the clinical condition.

  Another legacy of medicine in psychiatry is the emphasis placed on assigning diagnostic labels. However, while it is possible in purely physical illness to establish relatively accurate diagnostic labels based on clinical observation and laboratory tests, diagnostic labels in psychiatry are far more elusive. In addition, unlike the diagnoses of physical illness, the diagnostic labels in psychiatry do not provide physicians with clearly defined courses of treatment. In psychiatry, personal philosophy and beliefs, including the human relationships one establishes with patients, often play important roles in determining the course of treatment for most patients. For example, organically oriented psychiatrists may prescribe electroshock therapy for neurotics, while psychologically oriented psychiatrists may use psychotherapy with psychotics.

  Work with people in non-ordinary states of consciousness has brought about remarkable changes in understanding and profound new insights about emotional and psychosomatic disorders that have no clearly defined organic cause. This work has shown that we all carry internal records of physical and emotional traumas, some of them biographical or perinatal in origin, others transpersonal in nature. Some people can reach perinatal and transpersonal experiences through meditation techniques, while others get results only through extensive experiential psychotherapy or psychedelic sessions. Some people whose psychological defenses are not so vigorous, may have such unconscious material surface spontaneously in the middle of their everyday activities.

  When we start experiencing symptoms of a disorder that is emotional rather than organic in nature, it is important to realize that this is not the beginning of a "disease" but the emergence into our consciousness of material that was previously buried in the unconscious parts of our being. When this process is completed, the symptoms associated with the unconscious material are permanently resolved and they tend to disappear. Thus, the emergence of symptoms is not the onset of disease but the beginning of its resolution. Similarly, the intensity of symptoms should not be taken as a measure of the seriousness of the disease so much as an indication of the rate of the healing process. Clinical psychiatrists have known for decades that the patients with the most dramatic symptoms tend to have a much better prognosis than those with a few slowly and insidiously developing ones. And yet, the traditional treatment of choice is to suppress symptoms—preventing them from fully surfacing—a practice that, ironically, is known to prolong emotional illness.

  Non-ordinary states of consciousness tend to work like an inner radar system, seeking out the most powerful emotional charges and bringing the material associated with them into consciousness where they can be resolved. In this process, already existing symptoms are exaggerated and the previously hidden, "unconscious material" that supports them comes to the surface. This process of the exaggeration of symptoms, followed by their resolution, parallels the principles of the healing system called homeopathy. Rather than defining symptoms as the problem, homeopathy sees symptoms as manifestations of the healing process. This, of course, runs contrary to the theories of modern medicine.

  The research dealing with non-ordinary states of consciousness, has also given us new insights into the relative importance of postnatal biographical material. In mainstream psychiatry, we consider traumatic experiences in early childhood, along with more recent events in a client's life, to be the key sources of neuroses and many psychosomatic disorders. With a few exceptions, psychiatric theoreticians feel that psychotic disturbances cannot be understood in purely psychological terms but must be caused by brain pathology not yet identified. However, our most recent research challenges both these assumptions.

  Through observing clients in non-ordinary states we discover that their neurotic or psychosomatic symptoms often involve more than the biographical level of the psyche. Initially, we may find that the symptoms are connected to traumatic events that the person suffered in infancy or childhood, just as described in traditional psychology. However, when the process continues and the experiences deepen, the same symptoms are found to be also related to particular aspects of the birth trauma. Additional roots of the same issue can then be traced even further to transpersonal sources, for example, an experience in a past life, an unresolved archetypal theme, or the person's identification with a specific animal.

  Thus a person suffering from psychogenic asthma might first relive one or more childhood events involving suffocation, such as a near-drowning, suffering from whooping cough, or a bout of diphtheria. A deeper source of the same problem can be the near-suffocation of this person while in the birth canal. On the transpersonal level, the asthmatic symptoms might be related to past life experiences of being strangled or hanged, or even to elements of animal consciousness, such as identification with an animal victim smothered by a boa constrictor. For a complete resolution of this form of asthma, it is important to confront and integrate all the different experiences connected with the problem.

  Deep experiential work has revealed similar multilevel structures in other conditions treated by psychiatrists. The perinatal levels of the unconscious, which we explored in the first chapters of this book, are important repositories of difficult emotions and sensations and are frequently found to be the source of anxiety, depression, feelings of hopelessness and inferiority, as well as aggression and violent impulses. Reinforced by later traumas from infancy and childhood, this emotional material can lead to various phobias, depressions, sadomasochistic tendencies, criminal behavior, and hysterical symptoms. The muscular tensions, pains, and other forms of physical discomfort that are a natural part of the birth trauma can later develop into psychosomatic problems such as asthma, migraine headaches, peptic ulcers, and colitis.

  In our exploration of the third perinatal matrix (BPM III), we described how our experience could be associated with strong libidinal arousal. Thus, it is safe to assume that our first encounter with sexual feelings is associated with anxiety, pain, and aggression. Furthermore, it is here that we also encounter blood, mucus, and possibly even urine and feces. These associations would seem to be natural bases for the development of sexual deviations and perversions, even those as extreme as sexual murder. Sigmund Freud shook the world when he announced that sexuality does not begin in puberty but exists in infancy. Our newest observations suggest that we all experienced sexual feelings long before puberty or infancy—in fact, before we even came into this world. As much as this idea might stretch our sense of credulity, it provides a very plausible explanation for the sources of sexual pathology, particularly in its most extreme and bizarre expressions.