Perceived attachment history predicts psychedelic experiences: A naturalistic study

Objective. Spirituality and religiosity have long been associated with experiences that transcend ordinary self-awareness, often described as mystical union or nondual awareness. This study examines the concept of the “enlightened self” as a transcendent ideal, focusing on the role of mindfulness practice and psychedelic experiences in fostering self-transcendence, nondual awareness, and ecological connectedness.Method. A total of 1,164 participants (668 men, 433 women, and 63 other) were recruited internationally, primarily from the United States (n = 502), Canada (n = 67), the United Kingdom (n= 59), and Poland (n = 50). They completed validated self-report measures of mindfulness traits, contemplative practice frequency and duration, lifetime psychedelic use and intensity, ego dissolution, self-transcendence, nondual awareness, and ecological awareness. Analyses included correlational, regression, and mediation models.Results. Mindfulness practice and psychedelic experiences were positively associated with self-transcendence and nondual awareness. Ego dissolution emerged as a significant mediator linking both practices with nondual awareness. Ecological awareness was also positively associated with self-transcendent orientation.Conclusions. Findings suggest that mindfulness and psychedelics may contribute to experiences of self-transcendence and ecological connectedness. These phenomena remain complex to define and study, underscoring the need for multimethod approaches to capture their depth and diversity.

Both psychedelics and mindfulness are recently emerging topics of interest in academia and popular culture. The Prevalence of personal meditation practices and recreational psychedelic use has consistently increased in the past decade. While clinical work has shown both to improve long-term wellbeing, data on naturalistic applications of psychedelics and mindfulness are lacking. The current study examined the relationship between psychedelic use, mindfulness, and multi-faceted wellbeing as an outcome. Hierarchical regression was used to quantify these associations on a sample of people (N = 1,219) who engage in both meditation practices and psychedelic use. Results show that both mindfulness and mystical experiences are associated with substantial increases in wellbeing. Psychedelics were found to be a moderator of the relationship between mystical experience wellbeing. These data are among the first to establish a strong relationship between personal mindfulness practice, recreational psychedelic use, and overall psychological wellbeing in a naturalistic framework.

Whether occasioned through careful, consistent meditative practice or through quicker means like the ritual ingestion of psilocybin or ayahuasca, global contemplative practices have established effective systems of implementing, directing, and integrating the very kinds of non-ordinary experiences central to psychedelic use. However, contemplative traditions are largely absent from the present discourse on psychedelic therapy. This paper addresses this gap and offers a novel analysis of psychedelic-assisted therapy through the lens of the Tibetan Buddhist contemplative tradition. It first establishes a baseline for comparing the non-ordinary experience occasioned by Tibetan Buddhist meditation and the psychedelic experience by referencing the phenomenological literature of both. It then articulates the Tibetan contemplative framework of view, meditation, action (Tib. lta sgom spyod gsum) as the way Tibetan Buddhism directs its non-ordinary meditative experience towards its desired ends and suggests how this framework may be applied to psychedelic-assisted therapy. Finally, this paper uses this Tibetan Buddhist lens of analysis to compare and assess two protocols for psychedelic-assisted therapy and to make recommendations for future clinical protocols. Given the phenomenological similarity of Tibetan Buddhist meditative experience and the psychedelic experience, this article suggests that a more intensive preparatory session where maladaptive conceptual narratives are worked through and beneficial ones are introduced, repeated dosing sessions, and a more directed psychedelic experience may increase the efficacy of psychedelic-assisted therapy. It thus argues that the insights of the Tibetan framework of view, meditation, action can improve future protocols and allow for psychedelic-assisted therapy to be of even greater benefit.

Objective Recent years have witnessed a resurgence in research exploring the therapeutic potential of classic psychedelics like psilocybin and LSD for treating mental disorders. However, there is a limited knowledge regarding the epidemiology of classic psychedelics consumption and the factors associated with their recreational use in Poland. Methods A representative sample of Polish citizens (N=1051 adults) completed an internet-based survey encompassing demographic inquiries, evaluations of psychedelic substance consumption including motivations and contexts, subjective assessments of psychedelics experience and evaluation of attitudes towards psychodelics and psychedelic-assisted therapy. Results Our study revealed that approximately 4% to 8% of Polish individuals, equivalent to around 2 million people, have experimented with psychedelic substances at least once in their lives. Men exhibited a higher likelihood of psychedelic use compared to women, with the largest cohort of users falling within the 25-34 age bracket and residing in urban areas. The most common motivation for reaching them was curiosity. The psychedelic experience was commonly described as a mixture of pleasant and unpleasant sensations. A significant portion of participants expressed a negative attitude towards psychedelics and psychedelic-assisted therapy, but previous experience with psychodelics was associated with more positive attitudes. Conclusions In this representative sample of Poles, we found a substantial percentage of adults who recreationally used classic psychedelics, with majority of them being young men coming from big cities. More studies are needed as well as educational programs that may foster scientific research into psychedelic therapy in Poland and the attitudes of Poles toward it.

Psychedelic induced mystical experiences have been largely assumed to drive the therapeutic effects of these substances, which may in part be mediated by changes in metaphysical beliefs. However, there is growing evidence that psychedelic experiences can also trigger long lasting distress. Studies of persisting difficulties suggest a high prevalence of ontological challenges (related to the way people understand reality and existence). We conducted semi-structured interviews with 26 people who reported experiencing existential distress following psychedelic experiences. We explored the phenomenology of participants' difficulties and the ways they navigated them, including what they found helpful and unhelpful in their process. Thematic analysis revealed that participants experienced persistent existential struggle, marked by confusion about their existence and purpose and preoccupation with meaning-making. Along with cognitive difficulties stemming from the ungrounding of their prior frameworks for understanding, participants' ontologically challenging experiences also had significant emotional, social, bodily and other functional impact. Participants managed to alleviate their distress primarily through 'grounding': practices of embodiment and the social and cognitive normalisation of their experience. Our findings suggest that psychedelic experiences act as pivotal mental states that can facilitate transformative learning processes, challenging and expanding the ways individuals make meaning. This research contributes to the growing field of psychedelic integration by exploring the complex pathways through which people reestablish coherence and grow following ontologically challenging psychedelic experiences.

There are neurophysiological and phenomenological overlaps between psychedelic and meditative states, but there is little evidence on how exposure to psychedelics might be associated with meditation-related variables. We assessed lifetime classic psychedelic use, ego dissolution during one’s most intense experience using a classic psychedelic, and exposure to meditation in a representative sample (n = 953) of American adults. Those who reported experience with meditation were invited to complete a follow-up survey (n = 536, 92.1% response rate) measuring meditation-related variables. Models controlled for a range of potential confounds. Exposure to meditation was associated with lifetime classic psychedelic use and ego dissolution in covariate-adjusted models. In addition, among meditators, greater ego dissolution was associated with more frequent meditation practice. Both lifetime classic psychedelic use and ego dissolution were associated with enlightenment as motivation to practice meditation as well as lower likelihood of overall perceived barriers to meditation practice. Ego dissolution was positively associated with finding meditation more effective. Neither lifetime classic psychedelic use nor ego dissolution was associated with greater likelihood of meditation-related adverse effects. Taken together, results support potential synergy between psychedelics and meditation, but randomized controlled trials are necessary to establish safety and evaluate potential causal relationships.

Adult attachment, stress, and romantic relationships

BackgroundAlongside a recent revival in the use of psychedelics in clinical settings, there have been increases in the prevalence of recreational use, with many using psychedelics to deal with difficult emotions or to improve well-being. While clinical research is conducted in carefully controlled settings, this is not necessarily the case for recreational use. In this mixed methods online survey study, we aimed to develop an understanding of frequently used psychedelic harm reduction practices in recreational settings and how their use relates to the psychedelic experience. We also aimed to characterise users’ first and most recent psychedelic trips to understand how harm reduction changes with experience.MethodsParticipants (n = 163) recounted their first and most recent psychedelic experience by providing details about the harm reduction practices they employed and completing the Challenging Experience Questionnaire (CEQ) and Emotional Breakthrough Inventory (EBI). We also asked open-ended questions for a more in-depth qualitative understanding of their views on psychedelic harm reduction.ResultsUsing ANOVA, we observe greater use of harm reduction practices for participants’ most recent versus first psychedelic experience and that use of these practices is positively associated with EBI scores and negatively associated with CEQ scores (particularly for the first experience). Participants engaged in a wide range of harm reduction practices and we provide details of those which are most commonly used and those which are deemed most important by experienced users. Our qualitative analysis indicated that participants were largely positive about psychedelics and many recounted profound positive experiences. While specifics of the drug they were taking was important for aspects of harm reduction, participants largely focused on the importance of ensuring a good “set and setting” for enhancing positive effects.ConclusionsOur research helps us understand how engagement in harm reduction may increase with experience. Our mixed methods data shed light on the perceived importance of different harm reduction practices and examine their association with the psychedelic experience itself. Together, our research has important implications for the development of psychedelic harm reduction advice and provides opportunities for future research to explore the importance of these different practices in more detail.

Psychedelic substances have been used for centuries in various cultural and religious contexts, and more recently, in clinical research and therapy. There is a surge of interest in psychedelics, and psychedelic-assisted psychotherapy is becoming increasingly accessible. However, most individuals using psychedelics do so outside of therapeutic contexts. It is important to understand the adverse experiences that may occur with psychedelic use, as well as adverse events that may happen even in therapeutic contexts. We conducted an anonymous online survey of individuals who self-reported past psychedelic use. We asked about the frequency of experiencing 12 different adverse experiences when using psychedelics, and if they or someone they know was the victim of inappropriate sexual contact by a psychedelic sitter, guide, or practitioner. Participants could also describe other adverse experiences. Among 1,221 participants, most reported having adverse experiences such as being frightened (74.3%), sadness (58.6%), feeling their body shake or tremble (54.3%), and loneliness (51.6%) during their psychedelic experiences. About half of participants reported having some other adverse experience, and one in ten participants had adverse physical reactions. About one-third of participants knew someone who was arrested for possession or use of psychedelics; 8% reported that they or someone they know was the victim of inappropriate sexual contact by a psychedelic sitter, guide, or practitioner; and one-quarter of participants knew someone who experienced a severe adverse event other than inappropriate sexual contact or arrest. Despite beneficial effects, psychedelic experiences can also be challenging, distressing, or even harmful. Adverse events can increase the risks of psychological harm, legal problems, stigma, and public health issues. Therefore, it is essential to prevent, identify, manage, and treat adverse events during psychedelic experiences to ensure the safety and well-being of the participants and the facilitators, and create opportunities for "integration" even with unguided sessions.

The potential of meditation as a preparatory tool for psychedelic experiences lacks empirical investigation. We surveyed experienced practitioners (N=123) with substantial histories in both meditation and psychedelic use to examine meditation’s role in psychedelic preparation. Respondents expected meditation training to primarily enhance acceptance and present-moment focus during psychedelic experiences, while also increasing oceanic boundlessness and reducing anxious ego-dissolution. For practitioners with limited meditation experience (1-3 years) and fewer psychedelic sessions (1-20), those adhering to specific meditation traditions reported significantly higher PBMPP scores (Perceived Benefits of Meditation for Psychedelic Preparation) compared to non-adherents. However, among highly experienced meditators (10+ years) with limited psychedelic experience (1-20 sessions), this pattern reversed, with non-adherents reporting significantly higher PBMPP scores than adherents to specific tradition. When evaluating specific meditation approaches, Loving-Kindness Meditation emerged as the most beneficial preparatory practice, significantly outrating other approaches such as Focused Attention. Exploratory factor analysis of meditative elements identified three distinct components: Positive Emotional States (PES), Mindful Awareness and Insight (MAI), and Concentration Techniques (CT), with PES receiving the strongest endorsement for psychedelic preparation. For practical implementation, participants recommended approximately three weeks of preparation with 30-minute daily sessions, strongly favouring online and asynchronous delivery methods. These results provide empirical groundwork for developing effective evidence-based meditation protocols for psychedelic preparation. They also highlight the importance of considering psychedelic users’ level of previous meditation experience in optimising such interventions. Future research directions should include controlled trials examining specific meditation practices’ effects on psychedelic experiences and outcomes across different populations and contexts.

Adult attachment and testosterone reactivity: Fathers' avoidance predicts changes in testosterone during the strange situation procedure

Psychedelic research is proceeding rapidly, despite ongoing legal and regulatory barriers and lingering questions about study design, such as the difficulty of ensuring adequate blinding, the relative overrepresentation in studies of participants who have previously used psychedelics, and the importance of personal experience with psychedelics for those who provide psychedelic-assisted therapy. Here we wish to explore a distinct concern: whether personal use of psychedelics by researchers could threaten the objectivity and ethical conduct of psychedelic research itself. In 2020, Anderson et al. suggested that psychedelic use could lead even "conservative individuals to become wildly enthusiastic about the potentials of psychedelics to heal and transform". Recent popular press criticisms of psychedelic science, in particular critiques of the MAPS Phase II and Phase III MDMA-Assisted Therapy trials for PTSD, have also raised questions about whether personal use of psychedelic drugs by psychedelic therapists could compromise scientific objectivity, lead to the exploitation of research subjects, or promote biased reporting of results. Here, we elaborate on and attempt to delimit these concerns, with the goal of informing policy related to psychedelic research and the eventual clinical use of psychedelics. In particular, we explore whether the possibility that psychedelic use can directly and positively affect investigators' enthusiasm about psychedelics themselves raises concerns about bias and scientific integrity. We then discuss several practical strategies to reduce perceived conflict of interest.

How is it that psychedelics so profoundly impact brain and mind? According to the model of “Relaxed Beliefs Under Psychedelics” (REBUS), 5-HT2a agonism is thought to help relax prior expectations, thus making room for new perspectives and patterns. Here, we introduce an alternative (but largely compatible) perspective, proposing that REBUS effects may primarily correspond to a particular (but potentially pivotal) regime of very high levels of 5-HT2a receptor agonism. Depending on both a variety of contextual factors and the specific neural systems being considered, we suggest opposite effects may also occur in which synchronous neural activity becomes more powerful, with accompanying “Strengthened Beliefs Under Psychedelics” (SEBUS) effects. Such SEBUS effects are consistent with the enhanced meaning-making observed in psychedelic therapy (e.g. psychological insight and the noetic quality of mystical experiences), with the imposition of prior expectations on perception (e.g. hallucinations and pareidolia), and with the delusional thinking that sometimes occurs during psychedelic experiences (e.g. apophenia, paranoia, engendering of inaccurate interpretations of events, and potentially false memories). With “Altered Beliefs Under Psychedelics” (ALBUS), we propose that the manifestation of SEBUS vs. REBUS effects may vary across the dose–response curve of 5-HT2a signaling. While we explore a diverse range of sometimes complex models, our basic idea is fundamentally simple: psychedelic experiences can be understood as kinds of waking dream states of varying degrees of lucidity, with similar underlying mechanisms. We further demonstrate the utility of ALBUS by providing neurophenomenological models of psychedelics focusing on mechanisms of conscious perceptual synthesis, dreaming, and episodic memory and mental simulation.

Previous research has investigated associations between psychedelic experiences and meditation practice, but knowledge gaps remain. Using a longitudinal research design with a sample of US residents between 18 and 50 years old (N=13,012), we investigated associations between psychedelic-related and meditation-related variables. The follow-up survey was completed by 7484 respondents, of whom 336 reported psychedelic use during the two-month study. In covariate-adjusted regression models, psychedelic use was associated with greater increases in the number of days of mindfulness and loving-kindness or compassion meditation practice in the past week, especially among those with no prior experience of psychedelics or meditation. Among those who reported psychedelic use, trait mindfulness and trait self-compassion at baseline were associated with less severe challenging psychedelic experiences, as well as lower odds of psychedelic-occasioned thoughts or attempts of self- or other-harm. However, among those who practiced meditation at baseline, psychedelic use was associated with greater increases in past-week frequency of loving-kindness or compassion meditation-related difficulties and impairments. Future research is warranted.

Psychedelics are substances, mostly derived from plants that occupy psychoactive floras around the world. Despite being present since the beginning of the human relationship with plants and drugs, they gained prominence from the end of the 19th century and beginning of the 20th century as part of the study of modern pharmacology and resurfaced through the Psychedelic Renaissance after the rise of prohibitionism through new clinical trials. Considering all the territorial and ecological issues regarding the use of drugs and plants, this dissertation aims to expand and problematize the understanding of the experience with psychedelics in a transversal and dynamic way through the cartographic method. In the meantime, we seek to approach schizoanalytic concepts such as territoriality, agency and machinic animism. The intention is to form a plane of consistency about the psychedelic experience. We then have, as a result, a problematization of the social strata surrounding the entire territorial range of this experience. The main criticism produced here highlights the occupation with the psychedelic experience as an event that calls for new readings beyond the capture of capitalist states that subverted our ecological relationship with plants and drugs. The issues of biopolitics, necropolitics and the idealization of a gold standard of pharmacology as an idea of ​​mental health as a homeostatic appeasement of anguish are also taken into consideration. While the recovery of knowledge about psychedelics from indigenous peoples such as Amerindian perspectivism is also promoted. It is concluded that there is a diversity of possible adult uses beyond the idea of ​​recreational and therapeutic use. The use of psychedelics in a quality capable of promoting or not lines of escape for rigid social strata.