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  On occasion, we can reach far back in time and witness sequences from the lives of our human and animal ancestors, as well as events that involved people from other historical periods and cultures with whom we have no genetic connection whatsoever. Through our consciousnesses, we can transcend time and space, cross boundaries separating us from various animal species, experience processes in the botanical kingdom and in the inorganic world, and even explore mythological and other realities that we previously did not know existed. We might discover that experiences of this kind will profoundly influence our life philosophy and worldview. We will very likely find it increasingly difficult to share the belief system dominating the industrial cultures and the philosophical assumptions of traditional Western science.

  Having started this research as a convinced materialist and atheist, I had to open myself to the fact that the spiritual dimension is a key factor in the human psyche and in the universal scheme of things. I feel strongly that becoming aware of this dimension of our lives and cultivating it is an essential and desirable part of our existence; it might even be a critical factor for our survival on this planet.

  An important lesson I have learned from the study of non-ordinary states of consciousness is the recognition that many conditions mainstream psychiatry considers bizarre and pathological are actually natural manifestations of the deep dynamics of the human psyche. In many instances, the emergence of these elements into consciousness may be the organism's effort to free itself from the bonds of various traumatic imprints and limitations, heal itself, and reach a more harmonious way of functioning.

  Above all, consciousness research over the past three decades has convinced me that our current scientific models of the human psyche cannot account for many of the new facts and observations in science. They represent a conceptual straitjacket and render many of our theoretical and practical efforts ineffective and, in many instances, even counterproductive. Openness to new data challenging traditional beliefs and dogmas has always been an important characteristic of the best of science and a moving force of progress. A true scientist does not confuse theory with reality and does not try to dictate what nature should be like. It is not up to us to decide what the human psyche can do and what it can not do to fit our neatly organized preconceived ideas. If we are ever to discover how we can best cooperate with the psyche, we have to allow it to reveal its true nature to us.

  It is clear to me that we need a new psychology, one that is more in alignment with the findings of modern consciousness research, one that complements the image of the cosmos we are beginning to envision through the most recent discoveries in the physical sciences. To investigate the new frontiers of consciousness, it is necessary to go beyond the traditional verbal methods for collecting relevant psychological data. Many experiences originating in farther domains of the psyche, such as mystical states, do not lend themselves to verbal descriptions; throughout the ages, the spiritual traditions have referred to them as "ineffable." So it stands to reason that one has to use approaches that allow people to access deeper levels of their psyches without having to depend on language. One of the reasons for this strategy is that much of what we experience in the deeper recesses of our minds are events that occurred before we developed our verbal skills—in the womb, at birth, and in early infancy—or are non-verbal by their very nature. All of this suggests the need to develop brand new research projects, exploratory tools, and methodologies for discovering the deepest nature of the human psyche and the nature of reality.

  The information in this book is drawn from many thousands of non-ordinary experiences of various kinds. Most of them were holotropic and psychedelic sessions I have conducted and witnessed in the United States, Czechoslovakia, and during my travels; others were sessions run by colleagues who shared their observations with me. In addition, I have also worked with people in psychospiritual crises and have, over the years, personally experienced a number of non-ordinary states of consciousness in experiential psychotherapy, psychedelic sessions, shamanic rituals, and meditation. During the month-long seminars that my wife, Christina, and I conducted at the Esalen Institute in Big Sur, California, we had an extremely rich exchange with anthropologists, parapsychologists, thanatologists, psychics, shamans, and spiritual teachers, many of whom are now close friends of ours. They have helped me enormously to see my own findings in a broad interdisciplinary and cross-cultural context.

  The key experiential approach I now use to induce non-ordinary states of consciousness and gain access to the unconscious and superconscious psyche is Holotropic Breathwork™, which I have developed jointly with Christina over the last fifteen years. This seemingly simple process, combining breathing, evocative music and other forms of sound, body work, and artistic expression, has an extraordinary potential for opening the way for exploring the entire spectrum of the inner world. We are currently conducting a comprehensive training program and have certified several hundreds of practitioners who are now offering workshops in different parts of the world. Those readers who will become seriously interested in the avenues described in this book should thus have no difficulty in finding opportunities to explore them experientially in a safe context and under expert guidance.

  My material is drawn from over 20,000 Holotropic Breathwork™ sessions with people from different countries and from all walks of life, as well as 4,000 psychedelic sessions that I conducted in the earlier phases of my research. Systematic study of non-ordinary states has shown me, beyond any doubt, that the traditional understanding of the human personality, limited to postnatal biography and to the Freudian individual unconscious, is painfully narrow and superficial. To account for all the extraordinary new observations, it became necessary to create a radically expanded model of the human psyche and a new way of thinking about mental health and disease.

  In the following chapters, I will describe the cartography of the human psyche that has emerged from my study of non-ordinary states of consciousness and that I have found very useful in my everyday work. In this cartography I map out paths through various types and levels of experience that have become available in certain special states of mind and that seem to be normal expressions of the psyche. Besides the traditional biographical level containing material related to our infancy, childhood, and later life, this map of the inner space includes two additional important domains:

(1) The perinatal level of the psyche, which, as its name indicates, is related to our experiences associated with the trauma of biological birth, and (2) the

transpersonal level, which reaches far beyond the ordinary limits of our body and ego. This level represents a direct connection between our individual psyches, the Jungian collective unconscious, and the universe at large.

  When I initially became aware of these territories during my early research, I thought I was creating a new map of the psyche that was made possible by the discovery of a revolutionary tool, LSD. As this work continued, it became very clear to me that the emerging map was not new at all. I realized that I was
rediscovering
ancient knowledge of human consciousness that has been around for centuries or even millennia. I started seeing important parallels with shamanism, with the great spiritual philosophies of the East, such as different systems of yoga, various schools of Buddhism or Taoism, with the mystical branches of Judaism, Christianity, and Islam, and with many other esoteric traditions of all ages.

  These parallels between my research and ancient traditions provided a convincing modern validation of the timeless wisdom that philosopher and writer Aldous Huxley called "perennial philosophy." I saw that Western science, which in its juvenile hubris rejected and ridiculed what the ancients had to offer, must now revise its premature judgment in view of these new discoveries. I hope that the old/new cartography described in this book will prove useful as a guide for those who decide to venture into the farther reaches of the human psyche and explore the frontiers of consciousness. Although each inner journey is unique and varies in details, all of them also show significant similarities and certain general landmarks. It can be useful and comforting as we are entering territories that are new and potentially terrifying to find out that many other people have safely traveled through them before.

The realm of the psyche that is usually the first to emerge in experiential therapy is the recollective or biographical level, where we find memories from our infancy and childhood. It is generally accepted in modern depth psychology that our present emotional life is, to a great extent, shaped by events from the "formative" years of our lives, that is, the years before we learned how to articulate our thoughts and feelings. The quality of mothering we received, the family dynamics, the traumatic and nourishing experiences we had at that time, play important roles in shaping our personalities.

  The biographical realm is generally the easiest part of the psyche to access, and it is certainly the part with which we are most familiar.

However, not all the important events from our early lives can be reached by everyday methods of recall. It may be easy to remember happy times, but the traumas at the roots of our fears and self-doubts have a way of eluding us. They sink deep into the region of our psyches that has come to be known as the "individual unconscious" and are hidden from us by a process that Sigmund Freud called "repression." Freud's pioneering work revealed that it was possible to gain access to the unconscious and free ourselves from repressed emotional material through the systematic analysis of dreams, fantasies, neurotic symptoms, slips of the tongue, daily behaviors, and other aspects of our lives.

  Freud and his followers probed the unconscious mind through "free association." This is a technique with which most people are familiar. We are asked to say whatever comes to mind for us, allowing words, mental images, and memories to flow freely, without censoring them in any way. This technique, as well as other exclusively verbal approaches, proved to be a relatively weak exploratory tool. Then, in the middle of this century, a new discipline, called "humanistic psychology," produced a variety of therapies that utilized "body work" and encouraged the full expression of emotions within the safety of a therapeutic setting. These "experiential" approaches increased the effectiveness of the exploration of biographical material. However, like earlier verbal techniques these new approaches were conducted in ordinary states of consciousness.

  The therapeutic use of non-ordinary states, which we explore in this book, sheds new light on biographical material. While this work with nonordinary states confirms much that is already known through traditional psychotherapy, it swings open the gates to vast new possibilities, providing us with information about the nature of our lives that is quite revolutionary. In psychoanalysis and related approaches, core memories that have been repressed from infancy and childhood may take months or even years to reach. In work with non-ordinary states, such as that in Holotropic Breathwork™, significant biographical material from our earliest years frequently starts coming to the surface in the first few sessions. Not only do people gain access to memories of their childhood and infancy, they often vividly connect with their births and their lives within the womb and begin venturing into a realm of experience even beyond these.

  There is an additional advantage to this work. Instead of simply remembering early events in our lives, or reconstructing them from bits and pieces of dreams and memories, in non-ordinary states of consciousness we can literally relive early events from our lives. We can be two months old, or even younger, once again experiencing all the sensory, emotional, and physical qualities as we first knew them. We experience our bodies as infants, and our perceptions of the circumstances are primitive, naive, and childlike. We see it all with unusual vividness and clarity. There is good reason to believe that these experiences reach all the way back to the cellular level.

During experiential sessions in Holotropic Breathwork™, it is amazing to witness the depth to which people are able to go as they relive the earliest experiences of their lives. It is not unusual to see them change in appearance and demeanor in a way that is age-appropriate for the period they are experiencing. People who regress to infancy typically adopt facial expressions, body postures, gestures, and behavior of small children. In early infancy experiences this includes salivation and automatic sucking movements. What is even more remarkable is that they usually manifest neurological reflexes that are also age-appropriate. They might show a sucking reflex to a light touch of the lips and other so-called axial reflexes that characterize the normal neurological responses of infants.

  One of the most dramatic findings was a positive Babinski sign occurring in people regressed to early childhood states. To elicit this reflex, which is part of the pediatrician's neurological test, the sole of the foot is touched with a sharp object. In infants the toes fan out in response to this stimulus; in older children they curl in. The same adults who showed a fanning out reaction to this test during the time that they were regressed to infancy reacted normally while reliving periods of later childhood. And, as expected, the same people displayed normal Babinski responses when they returned to normal consciousness states.

  There is another important difference between exploring the psyche in non-ordinary states and doing so in ordinary states. In non-ordinary states there is an automatic selection of the most relevant and emotionally charged material from the person's unconscious. It is as if an "inner radar" system scans the psyche and the body for the most important issues and makes them available to our conscious minds. This is invaluable for therapist and client alike, saving us the task of having to make a decision about which issues that arise from our unconscious are important and which are not. Such decisions are typically biased because they are often influenced by our personal belief systems and training in one of the many schools of psychotherapy, which disagree with one another.