Practitioner perspectives on meditation-based preparation for psychedelic experiences

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.

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.

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.

Interest in using psychedelic drugs to treat psychiatric disorders is growing rapidly. While modern controlled clinical trials show a favorable safety and efficacy profile, it remains unclear if the risk of side effects would increase with broader use in more heterogeneous populations. To address this, we investigated the frequency and baseline predictors of delusional ideation, magical thinking, and "hallucinogen persisting perception disorder" (HPPD)-related symptoms following psychedelic use in a self-selected naturalistic sample. Using a prospective cohort study, symptoms were assessed in ( ) participants at one week before a planned psychedelic experience, and at two and four weeks afterward. Across the sample, delusional ideation was found to be reduced one month after psychedelic use ( ) with no changes detected in magical thinking. These findings were in seeming opposition to positive correlations between lifetime psychedelic use at baseline with magical thinking ( , ) and delusional ideation ( , ), suggesting that schizotypal traits, instead of being caused by, may merely correlate with psychedelic use. Importantly, over 30% of the sample reported HPPD-type effects at the 4-week endpoint, although rarely perceived as distressing (< 1% of the population). Younger age, female gender, history of a psychiatric diagnosis and baseline trait absorption predicted the occurrence of HPPD-like effects. This is in line with prior studies showing a high prevalence of HPPD-like symptoms in psychedelic users, which, however, appear to remain at a subclinical severity in most cases, explaining the comparatively lower prevalence of HPPD diagnoses.

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.

Background and aimsEmerging research indicates that psychedelics may have therapeutic potential by fostering meaningful experiences that act as “inflection points” in people's narratives of personal development. However, psychedelic research has largely failed to address pertinent developmental considerations. We investigated whether attachment-related variables were associated with psychedelic experiences and whether psychedelic experiences moderated expected links between perceived attachment history and current adult attachment orientations.MethodsWe administered an online survey to an international Jewish sample (N = 185) with psychedelic experience. The survey included measures about recollection of attachment interactions with parents (perceived attachment history), adult attachment orientations (anxiety, avoidance), and psychedelic phenomenology (mystical experiences, challenging experiences, emotional breakthrough, ego dissolution, sensed presence) associated with respondents' most memorable psychedelic experiences.ResultsPerceptions of an insecure attachment history were positively linked to all measures of psychedelic phenomenology (r's = 0.19–32, p's mostly &lt; 0.01). In contrast, adult attachment orientations were unrelated to psychedelic phenomenology. Also, psychedelic phenomenology mostly did not moderate the links observed between perceptions of an insecure attachment history and adult attachment orientations.ConclusionsOur findings suggest that perceptions of early attachment experiences may be relevant to psychedelic phenomenology. However, subjective experiences associated with naturalistic psychedelic use do not typically attenuate links between a perceived insecure attachment history and attachment insecurity at present.

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.

Few population-based studies have examined associations between psychedelic use and mental health outcomes. This work describes characteristics of exclusive psychedelic mushroom use (referred to as PM use), PMs in combination with other psychedelic substances (multi-psychedelic or MP) use, and non-psychedelic use and explores mental health ratings in non-clinical settings. This work uses cross-sectional survey data from American adults collected by Acumen Health Research Institute, including demographic characteristics, general health-related quality of life (Veterans RAND derived mental and physical health composite scores), depression (PHQ 9-item), anxiety (GAD 7-item), comorbid conditions (CCI), health resource utilization, and perceptions, knowledge, and use of psychedelics. Multivariate and descriptive statistics were used to describe participant characteristics. Correlation analysis assessed anxiety and depression scores across groups. Mean anxiety and depression scores were compared using ANOVA and Tukey's HSD. A multivariate linear regression model controlling for past-year depression, past-year anxiety, age, region, ethnicity, sex, educational attainment, employment, and psychedelic use predicted mental health composite scores (MCS). Of the 6,869 participants included in the dataset, 256 (3.7%) reported using psychedelics in the last 12 months. Of those using psychedelics, 122 (47.7%) reported PM use and 134 (52.3%) reported MP use. All psychedelic users reported lower MCS and higher levels of anxiety and depression relative to non-users (those who said they had not used psychedelics in the past year). The lowest mental health scores were reported in the MP users followed by the PM users (higher MCS corresponded to better mental health). When controlling for confounding characteristics including past-year anxiety and depression, disparities in mental health scores persisted between those with any psychedelic use and the non-psychedelic group (p<0.001). This paper extends previous work describing the association between psychedelic use and mental health, controlling for confounding mental health factors such as comorbid anxiety and depression. These results suggest psychedelic users may have poorer mental health than their non-using counterparts in certain contexts and emphasize the need for future research in this field. Both non-adjusted and adjusted analyses demonstrate lower mental health scores for PM and MP users relative to non-psychedelic users. These differential effects highlight the need for further detailed, population-based research on the use of exclusive psilocybin and on psychedelics in combination.

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.

This research aimed to better understand the lived experience of people who have participated in psychedelic experiences, and inquire into how they have integrated these experiences. This study used the qualitative transpersonal research method of intuitive inquiry. In this unique methodology, the researcher is able to draw on both intellect and intuition while moving through a five-cycle hermeneutical process. The main research focus of interest was the practices that nine participants interviewed developed or are still developing during their integration phase, and the support system of individuals who accompanied their journey. The goal of integration is to merge the psychedelic experience with a person’s daily life in a way that helps them live a fuller life with less distress, and to maximize benefits while minimizing harm in an integral lifestyle context. Two pillars have been identified which optimize integration: the integral practices executed on a daily, weekly, and/or monthly basis, and the support system helping process and translate the experience (e.g. coach, therapist, mentor, guide). As non-clinical psychedelic use increases and psychedelic-assisted therapy gains mainstream acceptance, it is critical to maximize integration that an individual has a myriad of integral practices that touch on physical, mental, emotional, interpersonal, and spiritual domains. This integral development process can be better supported by a transpersonal support system, since the psychedelic experience can surface transpersonal content which is often difficult to frame.

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.

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.

This article is a comment on the ambiguity of the psychedelic experience itself and the peculiarities of the modern social response to it. I discuss three kinds of attitudes toward psychedelic religious experience and compare them with three attitudes toward religious tradition described by Peter Berger. These are, roughly, materialist reductionism, defense of the purity of an orthodox faith, and religion as personal experiences given form and meaning by traditional interpretation. The effects of psychedelic drugs are used by some to discredit both drugs and religion, by others to discredit drugs while justifying a certain definition of religion, and by still others to accept drug-taking as one mode of religious experience broadly conceived. This last attitude is the one usually taken by psychedelic drug users themselves, but it raises the difficult question of what is definably religious about personal experiences before they are given form by a doctrine, ritual, and community. In this connection I discuss the common view of psychedelic experience as a foretaste or preliminary to a more serious religious regimen.

Recent controversies have arisen regarding claims of uncritical positive regard and hype surrounding psychedelic drugs and their therapeutic potential. Criticisms have included that study designs and reporting styles bias positive over negative outcomes. The present study was motivated by a desire to address this alleged bias by intentionally focusing exclusively on negative outcomes, defined as self-perceived ‘negative’ psychological responses lasting for at least 72 h after psychedelic use. A strong justification for this selective focus was that it might improve our ability to capture otherwise missed cases of negative response, enabling us to validate their existence and better examine their nature, as well as possible causes, which could inspire risk-mitigation strategies. Via advertisements posted on social media, individuals were recruited who reported experiencing negative psychological responses to psychedelics (defined as classic psychedelics plus MDMA) lasting for greater than 72 h since using. Volunteers were directed to an online questionnaire requiring quantitative and qualitative input. A key second phase of this study involved reviewing all of the submitted cases, identifying the most severe—e.g., where new psychiatric diagnoses were made or pre-existing symptoms made worse post psychedelic-use—and inviting these individuals to participate in a semi-structured interview with two members of our research team, during which participant experiences and backgrounds were examined in greater depth. Based on the content of these interviews, a brief summary of each case was compiled, and an explorative thematic analysis was used to identify salient and consistent themes and infer common causes. 32 individuals fully completed an onboarding questionnaire (56% male, 53% < age 25); 37.5% of completers had a psychiatric diagnosis that emerged after their psychedelic experience, and anxiety symptoms arose or worsened in 87%. Twenty of the seemingly severer cases were invited to be interviewed; of these, 15 accepted an in-depth interview that lasted on average 60 min. This sample was 40% male, mean age = 31 ± 7. Five of the 15 (i.e., 33%) reported receiving new psychiatric diagnoses after psychedelic-use and all fifteen reported the occurrence or worsening of psychiatric symptoms post use, with a predominance of anxiety symptoms (93%). Distilling the content of the interviews suggested the following potential causal factors: unsafe or complex environments during or surrounding the experience, unpleasant acute experiences (classic psychedelics), prior psychological vulnerabilities, high- or unknown drug quantities and young age. The current exploratory findings corroborate the reality of mental health iatrogenesis via psychedelic-use but due to design limitations and sample size, cannot be used to infer on its prevalence. Based on interview reports, we can infer a common, albeit multifaceted, causal mechanism, namely the combining of a pro-plasticity drug—that was often ‘over-dosed’—with adverse contextual conditions and/or special psychological vulnerability—either by young age or significant psychiatric history. Results should be interpreted with caution due to the small sample size and selective sample and study focus.

Background:Many benefits and some harms associated with psychedelic use could be attributable to these drugs’ acceptance/avoidance-promoting effects and corresponding changes in psychological flexibility. Underlying psychological mechanisms are insufficiently understood.Aim:The purpose of this study was the validation of a psychological model of acceptance/avoidance-promoting psychedelic experiences, which included the development of a theory-based self-report instrument: the Acceptance/Avoidance-Promoting Experiences Questionnaire (APEQ). Its two main scales, acceptance-related experience (ACE) and avoidance-related experience (AVE), represent the theorized model’s core constructs. We aimed to test the model’s central assumptions of complementarity (ACE and AVE may occur alternatingly but not simultaneously, and are therefore empirically independent), intertwinedness (subaspects within ACE and AVE are mutually contingent and therefore highly inter-correlated), context-dependence (ACE and AVE depend on context factors) and interaction (longer-term outcomes depend on the interplay between ACE and AVE).Method:A bilingual retrospective online survey including 997 English- and 836 German-speaking participants. Each participant reported on one psychedelic experience occasioned by lysergic acid diethylamide (LSD), psilocybin, mescaline, or ayahuasca.Results:Whereas ACE and AVE were found to be relatively independent aspects of participants’ reported psychedelic experiences (complementarity), their subaspects were mostly distinguishable but strongly correlated among each other (intertwinedness). Therapeutic, escapist, and hedonic use motives were differentially associated with ACE and AVE (context-dependence), which were in turn associated with retrospective changes in psychological flexibility following participants’ reported experiences. The positive association between ACE and increased psychological flexibility was significantly moderated by AVE (interaction).Conclusion:These results provide an initial validation of the APEQ and its underlying theoretical model, suggesting the two can help clarify the psychological mechanisms of psychedelic-induced benefits and harms. Both should be further investigated in prospective-longitudinal and clinical studies.