Perinatal Matrices

It is believed ^[10] that Otto Rank was the first to put forward the idea of ​​the psychological significance of birth injury in his book ^{[11] [12]} ( German: Das Trauma der Geburt ) in 1924 . This idea was further developed by Donald Woods Winnicott ^[13] and M. L. Pirbolt ^[14] . Their work influenced the idea of ​​perinatal matrices.

The theory of basic perinatal matrices was introduced and developed by one of the founders of transpersonal psychology, Stanislav Grof , in 1975 in his work “Realms of Human Unconscious” ^[2] . The idea of ​​perinatal matrices arose as a result of the analysis of psychedelic psychotherapy sessions using LSD ^{[2] [15]} and dipropyltryptamine ^[16] , which were carried out by Grof . After the ban on the use of LSD for medical purposes in the late 1960s in the USA, research on psychedelic psychotherapy continued using a special breathing technique called “ holotropic breathing ” ^[7] . All these studies led Grof to the assumption that some events lay a special trace in the human psyche, which he called the "system of condensed experience" ( Eng. System of COndensed EXperience, COEX-System ) ^[4] . At the same time, some areas of the unconscious that were interpreted as memories of the experience of embryonic development and birth ^[3] were especially distinguished. As in some earlier works, it was postulated that birth trauma ^{[~ 1]} can have a significant impact on the human psyche throughout life and be the cause of mental disorders ^{[7] [15]} .

In the 2000s, Grof and Richard Tarnas introduced astrology into their version of the BPM concept, associating four BPMs with four archetypes , which they in turn astrologically correlated to four outer planets ^{[17] [18]} .

Stanislav Grof in his works ^[3] postulated that the human psyche is formed not only at the biographical stage, but also in the perinatal (prebiographical) period, corresponding to the stage of the embryo and the process of childbirth . The perinatal region of the psyche belongs to the unconscious and consists of four separate parts corresponding to the sequential physiological stages of pregnancy and childbirth . These areas of the unconscious were called the term “ basic perinatal matrix ” ^{[4] [9]} .

BPM-I

BPM-I or “ amniotic universe” refers to the static presence of an embryo in the womb, which represents the whole world for the embryo. The remaining matrices are dynamic, which distinguishes this matrix from them. It is argued that the nature of this matrix is ​​due to the biological experience of being in the womb and depends on the conditions of this stay. As in the case with other matrices, when regressing to this stage, the experience can be re-experienced both in the sensation of a specific biological form, and in the sensation of various symbolic and archetypal images and other phenomena. If this stage of ontogenesis was experienced without any problems, then the content of BPM-I will be filled with a feeling of lightness, serenity, peace and joy. In this case, BPM-1 may contain experiences of the absence of obstacles, identification with water life forms, and stay in space .

In the event that during pregnancy there were certain pathological deviations , then negative elements may be added to the content of BPM-I. It can also be affected by placental insufficiency , fetal constraint in the uterus as it grows, the threat of miscarriage , poisoning with toxins, including alcohol , nicotine . Negative experiences may include feelings of isolation, paranoia , hatred, alertness. There may be sensations of poisoning, contaminated water bodies, infected or dangerous nature, bloody apocalyptic visions, a person can identify with suicide bombers in gas chambers , soldiers exposed to chemical weapons ^{[3] [4] [9]} .

BPM II

BPM-II Grof summarized called "cosmic absorption and lack of exit." It corresponds to the first phase of childbirth , that is, contractions . The biological basis of this stage is associated with periodic contractions of the uterus , in which the cervix is still closed. The fetus at this stage can no longer receive enough nutrients and oxygen. In regressive therapeutic experiences, feelings of claustrophobia , fear, anxiety, resentment, anger, helplessness, betrayal or worthlessness may be present. It is possible to identify with prisoners in dungeons or in concentration camps , sinners in hell , archetypal figures associated with the eternal curse ^{[3] [4]} .

BPM III

BPM-III Grof called the phase of the struggle of death and rebirth. This phase corresponds to the second phase of labor , in which the uterus continues to contract, but the cervix is already open and the fetus can gradually pass through the birth canal. Passing through the birth canal becomes for the child the first experience of consciously overcoming the path. To the limitations and problems that are already present in BPM-II, new ones are added: asphyxiation can only increase, there is a possibility that a born child will come into contact with amniotic fluid , blood , mucus, urine and even feces . With regression to this stage, there may be sensations of struggle, shock, pain, movement and progress. Head movements typical of the movements of an infant advancing through the birth canal may be repeated. The BPM-III pattern may include experiences of a titanic struggle, sadomasochistic and scatological elements, sexual arousal , archetypal images of mythological and cultural heroes , a meeting with fire, and so on ^{[3] [4]} .

BPM-IV

BPM-IV Grof called the phase of the experiences of death and rebirth. This phase relates directly to birth and the first minutes and hours after it. The biological basis of this stage is associated with the final rupture with the mother’s body, the onset of breathing , as well as the child’s reaction to cesarean section , anesthesia , obstetric forceps and other new sensations. As in the case with other matrices, regressive therapeutic experiences may include sensations of specific physiological and biological events, as well as sensations of various symbolic and archetypal images and other phenomena. Feelings of liberation, love, acceptance, salvation and atonement for sins can be interspersed with feelings of indignation, rejection, perplexity, collapse, emotional death, defeat, and eternal damnation. BPM-IV can be saturated with archetypal images associated with death and rebirth , heaven and hell , a sensation of bright light ^{[3] [4]} .

The idea of ​​perinatal matrices is criticized as unscientific and not related to traditional psychology ^[19] . The negative opinion is associated with a free, from the point of view of critics, interpretation of experiences under the influence of LSD , with interpretations secondary to Eastern philosophy. This criticism is in general trend with criticism of transpersonal psychology in general ^{[20] [21] [22]} . There is also a point of view on which there is some contradiction in Grof's works: the concept of perinatal matrices is assessed as deterministic , while Grof himself criticizes deterministic and reductionist approaches ^[23] .

From the point of view of IV Dobryakov , the idea of ​​basic perinatal matrices can be considered within the framework of perinatal psychology ^[1] , while it is noted that the use of parapsychological ^[8] and mystical ^[8] elements of the theory of perinatal matrices discredits perinatal psychology. In addition, his opinion can be understood as a disagreement with Grof's original formulations, which state that the experience of biological birth is transpersonal ^[8] .

Some Christians also criticize the idea of ​​perinatal matrices as unscientific, while questioning the feasibility of using LSD in such studies ^[24] , which also corresponds to the general criticism of transpersonal psychology as a direction. The development of transpersonal psychology is perceived as expansion into the spiritual sphere ^[25] .

From the point of view of Grof himself ^[3] , observations in the transpersonal field of the psyche contradict established scientific views, and studying the transpersonal field of the psyche is a challenge to the modern scientific system of views (which he calls the “ Newtonian - Cartesian paradigm of Western science”).

Grof considers one of the significant objections to the BPM model ^[3] that at the time of birth and in the first months of life, the baby’s nerves are not yet myelinated . According to Grof, from the point of view of modern neurophysiology, a lack of myelin in newborns means the impossibility of forming memories . Nevertheless, there are studies ^{[26] [27] [28] [29]} that are not related to the concept of BPM, according to which newborns have visual or audiovisual memory. Also, according to a number of studies ^{[30] [31] [32] [33]} that are not related to the concept of BPM, a connection is possible between the course of pregnancy and childbirth and the further mental development of the child .

According to Ken Wilber ^[34] , not all the experiments on psychedelic psychotherapy conducted by Grof and allowing him to postulate the existence of perinatal matrices can be unambiguously associated with the process of biological birth . In particular, these objections concerned those experiences that were interpreted as “the experience of death and rebirth” and other existential experiences. It is indicated that experiences of this kind can be associated with other life circumstances, for example, with the experience of extreme or near-death events . This allows Ken Wilber to doubt that the opinion of perinatal matrices, as one of the main ways to transpersonal experience , is true. Also criticized is that for the study of the perinatal level of the unconscious Grof used mainly psychedelic drugs , but did not use, for example, various meditative techniques . The understanding of the term “perinatal” is criticized. Nevertheless, the fact of the existence of perinatal matrices, as well as the fact that they can play a significant role in the human psyche, is not in dispute with them.

A significant relationship between the theory of perinatal matrices and the work of Karl Gustav Jung ^[6] is noted. The similarity of various aspects of perinatal matrices with archetypal and mythological images is demonstrated. For example, the connection of the pathological aspect of BPM-III with the myth of the Augean stables , the connection of the death and rebirth aspect of BPM-IV with the biblical themes of the resurrection of Christ , the resurrection or near-death experience of the ancient Egyptian Osiris , the ancient Greek Adonis , Dionysus , Orpheus , etc., are indicated.

• Transpersonal psychology
• Prenatal and perinatal psychology

• Dobryakov I.V. Perinatal psychology. - SPb. : Peter, 2010 .-- 272 p. - ISBN 978-5-49807-191-6 .
• David R. Crownfield. Religion in the Cartography of the Unconscious: A Discussion of Stanislav Grof's "Realms of the Human Unconscious" // . - 1976. - Vol. 44 . - No. 2 . - S. 309-315 .