Psychedelic Experiences and Mindfulness are Associated with Improved Wellbeing

Different psychoactive substances are widely used in today's society. So far limited data are available on the use of psychedelics in the general population. The main aim of this study is to estimate the numbers of users of substances with psychedelic properties (classical psychedelics, cannabis, ecstasy, and ketamine) in the Czech Republic. Data from two samples enrolled in representative cross-sectional questionnaire surveys in the Czech adult population in 2016 (n = 2,785) and 2018 (n = 1,665) were analysed. Prevalence rates were extrapolated to estimate numbers of current, i.e., last-year, users of psychedelics, and their socio-demographic profiles were compared with non-users and users of cannabis. An estimated 5-6% of the Czech adult population (350-430 thousand people) used classical psychedelics (LSD, psilocybin mushrooms, ayahuasca) in their lifetime, increasing up to 28-30% when cannabis is included (1.9-2.1 million users). Current use of classical psychedelics reached 0.7-1.9% (50-130 thousand people), and 9-11% (590-750 thousand users) when cannabis was included. Users of psychedelics were more often males, of younger age and single. No significant socio-demographic differences were found between users of classical psychedelics and recreational cannabis users, however, differences were significant when compared to non-users and users of other illicit drugs. Findings should further serve to inform drug policy and social and healthcare systems in respect to the use of psychedelics.

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.

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.

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.

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 < 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.

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.

Psychedelic use and bipolar disorder - An investigation of recreational use and its impact on mental health.

Recent research on the potential therapeutic value of psychedelic substances has led to changes in media representation and drug policy in some U.S. states. Yet, little is known about lay perceptions of these substances. The current study aimed to describe health perceptions of psychedelic substances, test differences in perceptions of therapeutic vs. recreational use of psychedelic substances, and determine if such perceptions vary by use experience. Participants (N = 309) completed an online within-subjects experiment in which they responded to measures of positive and negative perceptions of therapeutic and recreational use of psychedelics. Endorsement of positive and negative health perceptions of psychedelics was moderate to strong. Recreational use was perceived as having more negative health consequences, while therapeutic use was perceived as having more positive health consequences. Participants who reported lifetime psychedelic use (40.7%) perceived both recreational and therapeutic uses as having more positive health consequences, and this pattern was consistent across most perception domains. The outcomes suggest that public perceptions of use may change based on reason for use. This information may aid in filling current gaps in knowledge and identifying potential targets for public health communications, and such approaches may benefit from considering prior use experience.

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.

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.

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.

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.

Recreational Drugs: Societal and Professional Issues

Expanding on the work of Forstmann and Sagioglou, this study investigated the differences in personality and pro-environmental behavior (PEB) as a function of psychedelic-occasioned mystical experiences. A sample of 240 participants with prior psychedelic experience completed an online survey. Data were collected on participants’ psychedelic-occasioned mystical states, personality, and self-reported PEB. A measure of behavioral PEB was also included (Charity Task). The mean scores on self-reported PEB, openness and agreeableness of participants who met the criteria for a “complete” mystical state, were significantly higher than those who did not. Specifically, those who experienced a mystical state scored higher on the PEB types “eco-shopping and eating” and “one-off domestic conservation actions.” Participants who demonstrated PEB in the Charity Task scored higher on self-reported PEB than those who did not, supporting the task’s validity. Findings suggest that mystical experiences influence PEB. Future research with experimental designs could further illuminate potential causal relationships.