OPEN Foundation

Mystical experiences

Survey: Quit smoking after a psychedelic experience?

Researchers from the Johns Hopkins University School of Medicine are currently recruiting individuals who have quit smoking cigarettes or reduced their smoking (even temporarily) after an experience with a psychedelic, for participation in an online survey. Their team has previously conducted innovative research on the effects of compounds including psilocybin, dextromethorphan, and salvinorin A.

The goal of this survey is to learn more about whether psychedelic drugs are associated with reduction or cessation of cigarette smoking. The researchers want to characterize people’s experiences in non-­laboratory settings in which taking a psychedelic may have led to reducing or quitting smoking. For the purposes of this survey, the survey will be asking specifically about individuals who have quit smoking cigarettes or reduced their smoking (even temporarily) after experiences with psilocybin (magic) mushrooms, LSD, morning glory seeds, mescaline, peyote cactus, San Pedro cactus, DMT, or ayahuasca. This research study has been approved by the Institutional Review Board of Johns Hopkins Medicine.

The survey is completely anonymous (IP addresses will not be recorded) and will require 40-45 minutes to complete. If you are interested in participating, please click this link. Participation is voluntary and will not be financially compensated.

Participants must be 18+ years of age, speak/write English fluently, and have experienced a reduction or cessation of cigarette smoking after an experience with one of the psychedelic substances listed above. For more information, please contact the researchers via the site’s private messaging system.

Principal Investigator of this study, Matthew W. Johnson was a speaker at our Interdisciplinary Conference on Psychedelic Research in 2012. A video on the topic of this study can be watched below.

Peak Experiences of Psilocybin Users and Non-Users

Maslow (1970) defined peak experiences as the most wonderful experiences of a person’s life, which may include a sense of awe, well-being, or transcendence. Furthermore, recent research has suggested that psilocybin can produce experiences subjectively rated as uniquely meaningful and significant (Griffiths et al. 2006). It is therefore possible that psilocybin may facilitate or change the nature of peak experiences in users compared to non-users. This study was designed to compare the peak experiences of psilocybin users and non-users, to evaluate the frequency of peak experiences while under the influence of psilocybin, and to assess the perceived degree of alteration of consciousness during these experiences. Participants were recruited through convenience and snowball sampling from undergraduate classes and at a musical event. Participants were divided into three groups, those who reported a peak experience while under the influence of psilocybin (psilocybin peak experience: PPE), participants who had used psilocybin but reported their peak experiences did not occur while they were under the influence of psilocybin (non-psilocybin peak experience: NPPE), and participants who had never used psilocybin (non-user: NU). A total of 101 participants were asked to think about their peak experiences and complete a measure evaluating the degree of alteration of consciousness during that experience. Results indicated that 47% of psilocybin users reported their peak experience occurred while using psilocybin. In addition, there were significant differences among the three groups on all dimensions of alteration of consciousness. Future research is necessary to identify factors that influence the peak experiences of psilocybin users in naturalistic settings and contribute to the different characteristics of peak experiences of psilocybin users and non-users.

Cummins, C., & Lyke, J. (2013). Peak Experiences of Psilocybin Users and Non-Users. Journal of psychoactive drugs, 45(2), 189-194. 10.1080/02791072.2013.785855
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Research on psychedelic substances

Introduction

The term psychedelic (i.e. mind-manifesting) was coined by Humphrey Osmond to characterize a grou p of substances that are capable of liberating human perception from cultural conditioning, providing an op ening to the transcendent qualities of being human. Osmond claimed that LSD and similar drugs may give people insightful experiences that enable them to better understand themselves and their relationships with the world. Psychedelic substances have the potential to show mindmanifesting properties under appropriate internally and externally supported conditions. They can offer lucid insights into ones psychological make-up and functioning. They are also capable of inducing a spectrum of inner experiences, sometimes
referred to as religious or mystical. Another commonly used term for these substances is hallucinogens, although this synonym is viewed as controversial because of the implication that they somehow cause hallucinations, which they do very rarely. Most psychedelic substances produce visual alterations of perceived objects and pseudohallucinations which are understood by the subject to be illusionary in character […]
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Brandt, S. D., & Passie, T. (2012). Research on psychedelic substances. Drug testing and analysis4(7-8), 539-542. https://dx.doi.org/10.1002/dta.1389
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Mystical Experiences Occasioned by the Hallucinogen Psilocybin Lead to Increases in the Personality Domain of Openness

Abstract

A large body of evidence, including longitudinal analyses of personality change, suggests that core personality traits are predominantly stable after age 30. To our knowledge, no study has demonstrated changes in personality in healthy adults after an experimentally manipulated discrete event. Intriguingly, double-blind controlled studies have shown that the classic hallucinogen psilocybin occasions personally and spiritually significant mystical experiences that predict long-term changes in behaviors, attitudes and values. In the present report we assessed the effect of psilocybin on changes in the five broad domains of personality – Neuroticism, Extroversion, Openness, Agreeableness, and Conscientiousness. Consistent with participant claims of hallucinogen-occasioned increases in aesthetic appreciation, imagination, and creativity, we found significant increases in Openness following a high-dose psilocybin session. In participants who had mystical experiences during their psilocybin session, Openness remained significantly higher than baseline more than 1 year after the session. The findings suggest a specific role for psilocybin and mystical-type experiences in adult personality change.

MacLean, K. A., Johnson, M. W., & Griffiths, R. R. (2011). Mystical Experiences Occasioned by the Hallucinogen Psilocybin Lead to Increases in the Personality Domain of Openness. Journal of Psychopharmacology, 25(11), 1453-1461. http://dx.doi.org/10.1177/0269881111420188
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Psilocybin occasioned mystical-type experiences: immediate and persisting dose-related effects

Abstract

Rationale: This dose-effect study extends previous observations showing that psilocybin can occasion mystical-type experiences having persisting positive effects on attitudes, mood, and behavior.

Objectives: This double-blind study evaluated psilocybin (0, 5, 10, 20, 30 mg/70 kg, p.o.) administered under supportive conditions.

Methods: Participants were 18 adults (17 hallucinogennaïve). Five 8-h sessions were conducted individually for each participant at 1-month intervals. Participants were randomized to receive the four active doses in either ascending or descending order (nine participants each). Placebo was scheduled quasi-randomly. During sessions, volunteers used eyeshades and were instructed to direct their attention inward. Volunteers completed questionnaires assessing effects immediately after and 1 month after each session, and at 14 months follow-up.

Results: Psilocybin produced acute perceptual and subjective effects including, at 20 and/or 30 mg/70 kg, extreme anxiety/fear (39% of volunteers) and/or mystical-type experience (72% of volunteers). One month after sessions at the two highest doses, volunteers rated the psilocybin experience as having substantial personal and spiritual significance, and attributed to the experience sustained positive changes in attitudes, mood, and behavior, with the ascending dose sequence showing greater positive effects. At 14 months, ratings were undiminished and were consistent with changes rated by community observers. Both the acute and persisting effects of psilocybin were generally a monotonically increasing function of dose, with the lowest dose showing significant effects.

Conclusions: Under supportive conditions, 20 and 30 mg/70 kg psilocybin occasioned mystical-type experiences having persisting positive effects on attitudes, mood, and behavior. Implications for therapeutic trials are discussed.

Griffiths, R. R., Johnson, M. W., Richards, W. A., Richards, B. D., McCann, U., & Jesse, R. (2011). Psilocybin occasioned mystical-type experiences: immediate and persisting dose-related effects. Psychopharmacology, 218(4), 649-665. http://dx.doi.org/10.1007/s00213-011-2358-5
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Pilot Study of Psilocybin Treatment for Anxiety in Patients With Advanced-Stage Cancer

Abstract

Context: Researchers conducted extensive investigations of hallucinogens in the 1950s and 1960s. By the early 1970s, however, political and cultural pressures forced the cessation of all projects. This investigation reexamines a potentially promising clinical application of hallucinogens in the treatment of anxiety reactive to advanced-stage cancer.

Objective: To explore the safety and efficacy of psilocybin in patients with advanced-stage cancer and reactive anxiety.

Design: A double-blind, placebo-controlled study of patients with advanced-stage cancer and anxiety, with subjects acting as their own control, using a moderate dose (0.2 mg/kg) of psilocybin.

Setting: A clinical research unit within a large public sector academic medical center.

Participants: Twelve adults with advanced-stage cancer and anxiety.

Main Outcome Measures: In addition to monitoring safety and subjective experience before and during experimental treatment sessions, follow-up data including results from the Beck Depression Inventory, Profile of Mood States, and State-Trait Anxiety Inventory were collected unblinded for 6 months after treatment.

Results: Safe physiological and psychological responses were documented during treatment sessions. There were no clinically significant adverse events with psilocybin. The State-Trait Anxiety Inventory trait anxiety subscale demonstrated a significant reduction in anxiety at 1 and 3 months after treatment. The Beck Depression Inventory revealed an improvement of mood that reached significance at 6 months; the Profile of Mood States identified mood improvement after treatment with psilocybin that approached but did not reach significance.

Conclusions: This study established the feasibility and safety of administering moderate doses of psilocybin to patients with advanced-stage cancer and anxiety. Some of the data revealed a positive trend toward improved mood and anxiety. These results support the need for more research in this long-neglected field.

Grob, C. S., Danforth, A. L., Chopra, G. S., Hagerty, M., McKay, C. R., Halberstadt, A. L., & Greer, G. R. (2011). Pilot Study of Psilocybin Treatment for Anxiety in Patients With Advanced-Stage Cancer. Archives of General Psychiatry, 68(1), 71-78. http://dx.doi.org/10.1001/archgenpsychiatry.2010.116
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Psychobiology of Drug-Induced Religious Experience: From the Brain 'Locus of Religion' to Cognitive Unbinding

Abstract

The recent interest in the psychopharmacological underpinnings of religious experiences has led to both the laboratory characterizations of drug-induced mystical events and psychobiological models of religious experiences rooted in evolution and fitness. Our examination of this literature suggests that these theories may be congruent only within more modern religious and cultural settings and are not generalizable to all historical beliefs, as would be expected from an evolutionarily conserved biological mechanism. The strong influence of culture on the subjective effects of drugs as well as religious thoughts argues against the concept of a common pathway in the brain uniquely responsible for these experiences. Rather, the role of personal beliefs, expectations and experiences may interject bias into the interpretation of psychoactive drug action as a reflection of biologically based religious thought. Thus, psychobiological research proposing specific brain mechanisms should consider anthropological and historical data to address alternative explanations to the “fitness” of religious thought. A psychobiological model of the religious experience based on the concept of cognitive unbinding seems to accommodate these data better than that of a specific brain locus of religion.

Nencini, P., & Grant, G. A. (2010). Psychobiology of Drug-Induced Religious Experience: From the Brain ‘Locus of Religion’ to Cognitive Unbinding. Substance Use & Misuse, 45(13), 2130–2151. http://dx.doi.org/10.3109/10826081003713803
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Changes in Spirituality Among Ayahuasca Ceremony Novice Participants

Abstract

Ayahuasca, a hallucinogenic plant brew from the Amazon basin used as part of healing ceremonies by the local indigenous people of the region for centuries, is now being consumed by growing numbers of people throughout the world. Anecdotal evidence and previous research suggest that there are spiritual effects experienced among participants who take part in ayahuasca ceremonies. The current study examined whether novice participants’ spirituality was affected through participation in an ayahuasca ceremony, and if so, how. A mixed-design method was used, comparing those participating in an ayahuasca ceremony to those who did not participate. This investigation used the Peak Experience Profile, the Spiritual Well-being Scale, and the Mysticism Scale as quantitative measures. Participant interviews and written accounts of ceremony experiences were analyzed. Results showed that neither the SWB score nor the M-Scale score increased significantly after participating in an ayahuasca ceremony. However, it was found that the higher the PEP score, the greater the positive change in SWB and MScale scores. Qualitative data revealed common spiritual themes in many of the participants’ interviews and written accounts. Experiential differences were displayed within the ayahuasca ceremony group, warranting continued investigation into, and identification of, various confounding variables that prompt reported changes in spirituality within some participants while not in others.

Trichter, S., Klimo, J., & Krippner, S. (2009). Changes in Spirituality Among Ayahuasca Ceremony Novice Participants. Journal of Psychoactive Drugs, 41(2), 121-134. http://dx.doi.org/10.1080/02791072.2009.10399905
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The Phenomenology and Potential Religious Import of States of Consciousness Facilitated by Psilocybin

Abstract

Accompanying the resumption of human research with the entheogen (psychedelic drug), psilocybin, the range of states of consciousness reported during its action, including both nonmystical and mystical forms of experience, is surveyed and defined. The science and art of facilitating mystical experiences is discussed on the basis of research experience. The potential religious import of these states of consciousness is noted in terms of recognizing the reality of the spiritual, in better understanding the biochemistry of revelation, and in exploring the potentially positive contributions that mystical consciousness may effect in psychological treatment.

Richards, W. A. (2008). The Phenomenology and Potential Religious Import of States of Consciousness Facilitated by Psilocybin. Archive for the Psychology of Religion, 30, 189-199. http://dx.doi.org/10.1163/157361208X317196
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Ayahuasca and Spiritual Crisis: Liminality as Space for Personal Growth

Abstract

There is an increased controversy surrounding Westerners’ use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes “spiritual emergencies,” or crises resulting from intense and transformative spiritual experiences. Although the author warns readers to avoid romantic comparisons of Western ayahuasca users to shamans, ethnographic data on indigenous shamanic initiates along with theory on liminality may be of some use to understand difficult experiences that accompany ayahuasca use. Given that psychotherapy is culturally sanctioned, therapists trained in treating spiritual crises can help Western ayahuasca users make meaning of their distress. Three case studies are offered as examples of individuals working through various sorts of crises following ayahuasca ceremonies.

Lewis, S. E. (2008). Ayahuasca and spiritual crisis: Liminality as Space for Personal Growth. Anthropology of Consciousness, 19(2), 109-133. https://dx.doi.org/10.1111/j.1556-3537.2008.00006.x
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2 April - New Insights on Addiction & Psychedelic Healing Followed by a Live Q&A!

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