Academic journal article Journal of Transpersonal Psychology

Seemorg Matrix Work: A New Transpersonal Psychotherapy

Academic journal article Journal of Transpersonal Psychology

Seemorg Matrix Work: A New Transpersonal Psychotherapy

Article excerpt

ABSTRACT: This article introduces Seemorg Matrix Work, a new transpersonal energy psychotherapy that supports and generates healing, development, and illumination by gently removing traumatic symptoms and replacing them with positive beliefs and qualities, spaciousness, and a strengthening connection between ego and center. The article pinpoints trauma, newly redefined, as a primary cause of psychological, physical, and spiritual dysfunction, and describes its gentle removal through the passage down the chakric canals of post-traumatic energy that has been stored both in the chakras and the spiritual, physical, and psychological areas they govern. Utilizing case studies of clients with OCD, Crohn's disease, and spiritual blockage, the article illustrates the value of treating predisposing childhood traumata before their post-traumatic repetitions, and the importance of treating the connections between the two. The results include lasting healing, development, and realization.


This is a report to the community of transpersonal scholars on Seemorg Matrix Work, a new transpersonal energy psychotherapy. What follows will articulate salient features of its theory and method, its history, name, and basic treatment methods. From my clinical experience I will discuss what the therapy already treats and how, and present three case studies-of OCD, Crohn's Disease, and spiritual blockage-in which Seemorg Matrix Work was the only treatment modality used. This report will also mention research opportunities in this new psychotherapy.


New modalities build on aspects of preceding ones, and Seemorg Matrix Work is no exception. Both theoretically and methodologically, Seemorg's foundation is a synthesis of approaches from Eastern spirituality, Western psychology, and psychoneuroimmunology. Seemorg draws its conception of the human being's Divine inner core from Hinduism (Prahbhavananda & Isherwood, 1991), its notion of archetypal reality and the structure of the psyche from analytical psychology (Edinger, 1991) and Platonic philosophy (Ostenfeld, 1982), and its sense of the interrelatedness of all parts and levels of the human being both from psychoneuroimmunology (Lipton, 2005) and Buddhism (Dockett, Bankart, & Dudley- Grant, 2002). Its conception of Divinity originates in chaos theory, Hinduism, and Buddhism. The universe is understood as the Divine totality; human beings, microcosms to that infinite macrocosm, are both parts of the universe and, in some ways, infinitesimal replications of it (Easwaran, 2000; Gleick, 1988; Khan, 1982; Prahbhavananda & Isherwood, 1991).

Psychic structure is derived from analytical psychology; at the center of the human being is the self, as Jung called it, or the center as it is called in Seemorg. This is the spark of Divine essence that is the core of every human being, the part that is capable of offering the peace, joy, wisdom, guidance, and moral compass that human beings require (Edinger, 1991). In its collective aspect the center consists of many archetypes that can enter the personal unconscious and act there (Jung, 1966; Stevens, 2003). Though Jung called them archetypes, many religious traditions have called them deities of various kinds (De La Torre, 2004; Hind, 2004; The Holy Bible, 2001; Mascaro, 1976; Peel, 2000; Prahbhavananda & Isherwood, 1991; Staff of Barnes and Noble, 2002; Yusuf & Ali, 1999). Plato called them forms (Ostenfeld, 1982), and the Sufis, for example, include among them the wazaif or ninety-nine Divine qualities (Bayrak, 1985) as well as the masters, saints, and prophets (Bakhtiar, 1997). They are, in fact, represented in various ways in all spiritual and religious cosmologies, where they are also called ancestors, first people, gods, and the like. In some Western psychotherapies archetypes have been conceptualized without their transpersonal aspect and have been named objects (Lewis & Singer, 1982) or introjects (Goldstein, 1996) and perhaps, more recently, alters (Brenner, 2001). …

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