Transpersonal psychology about the nature of fear...

Transpersonal psychology about the nature of fear

The nature of fear transpersonal psychologists are derived from the conditions of the embryo in the womb of the mother. They show that the beginning of birth for the fetus is associated with a sense of death. The same uterus, which during a normal pregnancy was relatively calm and predictable, now makes strong periodic reductions. The entire former world of the embryo suddenly collapses and crushes it, causing fear and enormous physical discomfort.

Subjectively, the experience of the onset of childbirth carries with it a strong fear and foreboding of an imminent mortal threat. It seems that our entire universe is in danger, but the source of this threat remains a mystery, eluding our attempts to understand it. As the threat develops and deepens in the embryo, the sensation of a giant vortex may arise, that it is in this funnel and it inexorably draws into its center. It may also seem that the earth has opened and absorbs the unwitting traveler into the dark labyrinths of the terrible underworld.

Another kind of the same experience - the feeling that you are devoured by an archetypal monster, catches a horrific octopus or a huge tarantula. This experience can reach fantastic proportions, as if not an individual, but the whole world, is being absorbed. The general atmosphere creates the impression of an apocalypse that destroys the serene intra-uterine world and replaces the oceanic and cosmic freedom of the embryo with excruciating imprisonment and the feeling of being in the grip of unknown external forces.

A person who has experienced the full development of this perinatal (associated with the birth) matrix, feels trapped in a world of nightmares that causes claustrophobia. The visual field becomes dark and ominous, and the general atmosphere resembles mental and physical pains. At the same time, the connection with linear time is completely lost, and everything that happens seems eternal, as if it will never end.

Under the influence of this matrix, a person selectively adjusts to the worst and hopeless aspects of existence. He begins to acutely aware of the dark, ugly and evil aspects of the universe that are exciting to his psyche. Our whole planet looks like an apocalyptic place full of horror, suffering, wars, epidemics, disasters and natural disasters. At the same time, it is impossible to see any positive aspects in human life, such as, for example, love and friendship, achievements in the field of science and art or the beauty of nature. In this state, a person sees beautiful children playing with each other, and thinks about how they grow old and die, and after seeing a delicious rose, imagine how in a few days it will wither.

This matrix almost in a mystical sense connects people with the suffering of the world and makes them identify with all the persecuted, humiliated and oppressed. In the deep, unusual states controlled by this matrix, we really can identify ourselves with the thousands of young people who died in all wars in the course of human history. We can be like all prisoners who have ever suffered and are dying in prisons, torture cells, concentration camps or mental shelters around the world. Among the topics associated with this matrix, there are often scenes of malnutrition and hunger, as well as discomfort and danger from frost, ice and snow. This, apparently, is due to the fact that with the contraction of the uterus, the supply of the baby with blood, which means food and heat for him, is interrupted. Another aspect of this matrix is ​​the atmosphere of the inhuman, absurd and strange world of robots, automata and mechanical devices. In addition, to the typical symbolism of this matrix are images of human mutilation and malformations, as well as the senseless world of gambling dens.

With. Grof shows that it is interesting to see the deep parallels between perceptions and impressions fixed in the mind of a person during the "hopeless" stage of birth, and the philosophy of such writers-existentialists as Seren Kierkegaard, Albert Camus and Jean-Paul Sartre. These philosophers painfully felt and vividly expressed the main themes of this matrix, not being able to see the only possible solution-spiritual unfoldment and transformation.

Many people who encountered elements of this matrix in their psyche, felt a deep connection with existential philosophy, which skillfully depicts the hopelessness and absurdity of this state. Sartre chose the title "No way out" for one of his most famous plays. In Grof's opinion, it is worth mentioning that Sartra's life was influenced by a difficult and unsuccessful experience with a psychedelic substance called "mescaline", an active alkaloid from the Mexican cactus "peyote", which is used in sacred Indian rituals.

Sartre's personal record shows that his experience was centered on experiences that were clearly related to the surrendered matrix. It is usually found that people suffering from such symptoms as depression, loss of initiative, a sense of purposelessness, a lack of interest in life and an inability to rejoice are affected by the strong influence of this aspect of the unconscious. Even those who have not experienced clinical depression, have similar feelings associated with separation, alienation, helplessness, hopelessness and even metaphysical loneliness.

The experience of this matrix can best be characterized by the following triad: the fear of death, the fear of never going back and the fear of going insane. Often there is also a feeling that our life is in grave danger. As soon as there is such a feeling, the mind is able to invent as many stories as possible giving the event a rational "explanation", an impending heart attack or stroke, an overdose if the experience is caused by taking a psychedelic substance and much more. Cellular memory of birth can invade the current state of consciousness with such force that a person has no doubts that he is really close to real biological death.

This matrix is ​​rich in archetypal images. The motif of unbearable spiritual and physical suffering, which will never cease, finds its fullest expression in the images of hell and the underworld present in most cultures. The atmosphere of these dark abysses suppresses. There is either no nature at all, or it is spoiled, infected and dangerous - marshes and fetid rivers, devil trees with thorns and poisonous fruits, ice-covered areas, lakes of fire and rivers of blood. A person can be a witness or victim of torture, including blows of daggers, spears and fork of demons that cause acute pain, boiling in boilers or freezing in cold places, suffocation and crushing. In hell there are only negative emotions - fear, despair, hopelessness, guilt, chaos and confusion.

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