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  This radar function found in non-ordinary states of consciousness has revealed aspects of the biographical realm that had previously eluded us in

our exploration of human consciousness. One of these discoveries involves the impact of early physical trauma on our emotional development. We found that the radar system brings to the surface not only memories of emotional traumas, but also memories of events where the survival or integrity of the physical body was threatened. The release of emotions and patterns of tension that were still being stored in the body as a result of these early traumas proved to be one of the most immediate and valuable benefits derived from this work. Problems associated with breathing, such as diphtheria, whooping cough, pneumonia, or near drowning, played particularly critical roles.

  Traditional psychiatry sees physical traumas such as these as potentially contributing to organic brain damage, but it fails to acknowledge their immense impact on an emotional level. People who experientially relive memories of serious physical traumas come to fully recognize the scars these events left on their psyches. They also recognize the powerful contribution of these traumas to present difficulties with psychosomatic diseases such as asthma, migraine headaches, depression, phobias, or even sadomasochistic tendencies. In turn, reliving these early traumas and working them through frequently has a therapeutic effect, bringing either temporary or permanent relief from symptoms and a sense of well-being that the person never dreamed was possible.

Another important discovery of our research was that memories of emotional and physical experiences are stored in the psyche not as isolated bits and pieces but in the form of complex constellations, which I call
COEX
systems
(for "systems of condensed experience"). Each COEX system consists of emotionally charged memories from different periods of our lives; the common denominator that brings them together is that they share the same emotional quality or physical sensation. Each COEX may have many layers, each permeated by its central theme, sensations, and emotional qualities. Many times we can identify individual layers according to the different periods of the person's life.

  Each COEX has a theme that characterizes it. For example, a single COEX constellation can contain all major memories of events that were humiliating, degrading, or shameful. The common denominator of another COEX might be the terror of experiences that involved claustrophobia, suffocation, and feelings associated with oppressing and confining circum stances. Rejection and emotional deprivation leading to our distrust of other people is another very common COEX motif. Of particular importance are systems involving life-threatening experiences or memories where our physical well-being was clearly at risk.

  It is easy to jump to the conclusion that COEX systems always contain painful material. However, a COEX system can just as well contain constellations of positive experiences, experiences of tremendous peace, bliss, or ecstasy that have also helped to mold our psyches.

  In the earliest stages of my research, I believed that COEX systems primarily governed that aspect of the psyche known as the individual unconscious. At that time I was still working under a premise I had learned in my training as a psychiatrist—that the psyche was entirely the product of our upbringing, that is, of the biographical material we stored within our minds. As my experiences with non-ordinary states expanded, becoming richer and more extensive, I realized that the roots of COEX systems reached much deeper than I ever could have imagined.

  Each COEX constellation appears to be superimposed over and anchored into a very particular aspect of the birth experience. As we will explore in the next chapters of the book, the experiences of birth, so rich and complex in physical sensations and emotions, contain the elementary themes for every conceivable COEX system. In addition to these perinatal components, typical COEX systems can have even deeper roots. They can reach farther into prenatal life and into the realm of transpersonal phenomena such as past life experiences, archetypes of the "collective unconscious," and identification with other life forms and universal processes. My research experience with COEX systems has convinced me that they serve to organize not only the individual unconscious, as I originally believed, but the entire human psyche itself.

  COEX systems affect every area of our emotional lives. They can influence the way we perceive ourselves, other people, and the world around us. They are the dynamic forces behind our emotional and psychosomatic symptoms, setting the stage for the difficulties we have relating to ourselves and other people. There is a constant interplay between the COEX systems of our inner world and events in the external world. External events can activate corresponding COEX systems within us. Conversely, COEX systems help shape our perceptions of the world, and through these perceptions we act in ways that bring about situations in the external world that echo patterns in our COEX systems. Put another way, our inner perceptions can function like complex scripts through

which we re-create core themes of our own COEX systems in the external world.

  The function of COEX systems in our lives can best be illustrated through the story of a man I will call Peter, a thirty-seven-year-old tutor who was intermittently treated at our department in Prague without success prior to his undergoing psychedelic therapy. His experiences, growing out of a very dark period in world history, are dramatic, graphic, and bizarre. For this reason the reader may find the example unpleasant. However, his story is valuable in the context of our present discussion because it so clearly reveals the dynamics of COEX systems and how it is possible to emotionally liberate ourselves from those systems that cause us pain and suffering.

  At the time we began with the experiential sessions, Peter could hardly function in his everyday life. He was obsessed with the idea of finding a man of a certain physical appearance, preferably clad in black. He wanted to befriend this man and tell him of his urgent desire to be locked in a dark cellar and exposed to physical and mental torture. Often unable to concentrate on anything else, he wandered aimlessly through the city, visiting public parks, lavatories, bars, and railroad stations in search of the "right man."

  He succeeded on several occasions in persuading or bribing men who met his criteria to carry out his wishes. Having a special gift for finding people with sadistic traits, he was twice almost killed, seriously hurt several times, and once robbed of all his money. On those occasions when he was successful in achieving the experience he craved, he was extremely frightened and genuinely disliked the torture he underwent. Peter suffered from suicidal depressions, sexual impotence, and occasional epileptic seizures.

  As we went over his personal history, I discovered that his problems started at the time of his compulsory employment in Germany during World War II. As the citizen of a Nazi occupied territory, he was forced into what amounted to slave labor, performing very dangerous work. During this period of his life, two SS officers forced him at gunpoint to engage in their homosexual practices. When the war was over and Peter was finally released, he found that he continued to seek homosexual intercourse in the passive role. This eventually included fetishism for black clothes and finally evolved into the full scenario of the obsession already described.

  In his effort to come to terms with his problem, Peter underwent fifteen consecutive sessions in psychedelic therapy. In the process an impor tant COEX system surfaced, providing us with the key for an eventual resolution. In the most superficial layers of this particular COEX, we predictably discovered Peter's more recent traumatic experiences with his sadistic partners.

  A deeper layer of the same COEX system contained Peter's memories from the Third Reich. In his experiential sessions he relived his terrifying ordeals with the SS officers and was able to begin resolving the many complex feelings surrounding those events. In addition, he relived other traumatic memories of the war and dealt with the entire oppressive atmosphere of that horrible period in history. He had visions of pompous Nazi military parades and rallies, banners with swastikas, ominous giant eagle emblems, and scenes from concentration camps, to name just a few.

  Following these revelations, Peter entered an even deeper layer of this COEX system where he began re-experiencing scenes from his childhood. He had often been brutally punished by his parents, particularly by his alcoholic father who became violent when he was drunk, often beating Peter with a large leather strap. His mother often punished him by locking him in a dark cellar without food or water for hours at a time. Peter could not remember her wearing anything but black dresses. At this point, he recognized the pattern of his obsession—he seemed to crave all the elements of punishment that had been inflicted on him by his parents.

  Peter's experiential exploration of his key COEX system continued. He relived his own birth trauma. Vivid memories of this time—once again focused on biological brutality—revealed themselves to him as the basic pattern, or model, for all those elements of sadistic experience that seemed to predominate in his life thereafter. His attention was clearly focused on dark enclosed spaces, confinement and restriction of his body, and exposure to extreme physical and emotional torture.

  As Peter relived his birth trauma he began to experience freedom from his obsessions, as if having finally located the primary source of this particular COEX system he could begin to dismantle it. He eventually was able to enjoy relief from his difficult symptoms and begin functioning in his life.

  While the discovery of the psychological importance of physical traumas has added important new dimensions to the broad biographical realm of the psyche, this work is still addressed primarily to a territory that is accepted and well known in traditional psychology and psychiatry. But my own as well as others' research with non-ordinary states of consciousness has led us into vast new territories of the psyche that Western science and traditional psychology have only begun to explore. The open-minded, systematic exploration of these realms could have far-reaching consequences not only for human consciousness research and psychiatry but also for the philosophy of science and the entire Western culture.

When working in non-ordinary states of consciousness the amount of time that people spend exploring early childhood varies greatly. However, if they continue to work in non-ordinary states, they sooner or later leave the arena of individual history following birth and move to entirely new territories. While these new territories have not yet been recognized by Western academic psychiatry, they are not, by any means, unknown to humanity. On the contrary, they have been systematically studied and held in high esteem by ancient and pre-industrial cultures since the dawn of human history.

  As we venture beyond the biographical events of early childhood, we enter into a realm of experience associated with the trauma of biological birth. Entering this new territory, we start experiencing emotions and physical sensations of great intensity, often surpassing anything we might consider humanly possible. Here we encounter emotions at two polar extremes, a strange intertwining of birth and death, as if these two aspects of the human experience were somehow one. Along with a sense of lifethreatening confinement comes a determined struggle to free oneself and survive.

  Because most people identify this experience with biological birth trauma, I refer to it as the perinatal realm of the psyche. This term is a Greek-Latin word composed of the prefix
peri
- meaning "near" or "around," and the root word
natalis,
"pertaining to childbirth." The word
perinatal
is commonly used in medicine to describe biological processes occurring shortly before, during, and immediately after birth. However, since traditional medicine denies that the child has the capacity to record the experiences of birth in its memory, this term is not used in traditional psychiatry. The use of the term perinatal in connection with consciousness reflects my own findings and is entirely new.

  Exploration in non-ordinary states of consciousness has provided convincing evidence that we do store memories of perinatal experiences in our psyches, often at a deep cellular level. People with no intellectual knowledge of their births have been able to relive, with extraordinary detail, facts

concerning their births, such as the use of forceps, breech delivery, and the mother's earliest responses to the infant. Time and time again, details such as these have been objectively confirmed by questioning hospital records or adults who were present at the delivery.

  Perinatal experiences involve primitive emotions and sensations such as anxiety, biological fury, physical pain, and suffocation, typically associated with the birth process. People reliving birth experiences also usually manifest the appropriate physical movements, positioning their arms and legs, and twisting their bodies in ways that accurately re-create the mechanics of a particular type of delivery. We can observe this even with people who have neither studied nor observed the birth process in their adult lives. Also, bruises, swellings, and other vascular changes can unexpectedly appear on the skin in the places where forceps were applied, where the wall of the birth canal was pressing on the head, or where the umbilical cord was constricting the throat. All these details can be confirmed if good birth records or reliable personal witnesses are available.

  These early perinatal experiences are not limited to the delivery process of childbirth. Deep perinatal memories can also provide us with a doorway into what Jung called the collective unconscious. While reliving the ordeal of passing through the birth canal we may identify with those same events experienced by people of other times and other cultures, or even identify with the birth process experienced by animals or mythological figures. We can also feel a deep link with all those who have been abused, imprisoned, tortured, or victimized in some other way. It is as if our own connection with the universal experience of the fetus struggling to be born provides us with an intimate, almost mystical connection with all beings who are now or ever have been in similar circumstances.