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Spirituality

Start Your Own Religion: New York State’s Acid Churches

February 23, 2011 / History, LSD, Papers, Publications, Religious studies, Spirituality / By /

Abstract

This paper describes a radical and short-lived spiritual movement that emerged in New York State in the 1960s. With Dr. Timothy Leary as the figurehead, two of these psychedelic religions rose to brief cultural prominence in period of 1963–1968 when Leary and his communal group made their home in the small village of Millbrook, New York. Due to negative media attention and a subsequent law enforcement crackdown brought upon at least partially by the increasingly provocative stance of the leaders of these psychedelic groups, they were forced to flee the state by early 1968. This paper establishes the historical significance of New York State’s Acid Churches within the culture of the 1960s and draws the link to today’s Neopagan and New Age movements and the rebirth of the use of psychedelic substances within the modern scientific, psychological, and therapeutic communities.

Lander, D. R. (2011).  Start Your Own Religion: New York State’s Acid Churches. Nova Religio: The Journal of Alternative and Emergent Religions, 14(3), 64–80. http://dx.doi.org/10.1525/nr.2011.14.3.64
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Pilot Study of Psilocybin Treatment for Anxiety in Patients With Advanced-Stage Cancer

January 3, 2011 / Anxiety disorders / PTSD, Depression, Mushrooms / Psilocybin, Mystical experiences, Papers, Psychiatry, Psychology, Psychopharmacology, Psychotherapy, Publications, Safety, Spirituality / By / , , , , , ,

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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Ayahuasca, Salutogenesis and the Need for „Ecological“ Approaches

November 14, 2010 / Ayahuasca, Other disciplines, Other subjects, Papers, Publications, Spirituality / By /

Abstract

In Western science, extraordinary or visionary states of consciousness are traditionally discussed mainly in terms of psychopathology, that is, in the sense of mental disease. This applies even more when they are associated with psychoactive substances such as the herbal decoction Ayahuasca, which are generally called “hallucinogens” with the connotation “not objective, unreal”. However, responsible work with psychoactive herbal decoctions like Ayahuasca – similar to many forms of meditation – has salutogenic potential, i.e. it can enhance physical, mental and spiritual health by calling into play what is referred to as “participating consciousness”. Rigid feeling, thought, and behavioural patterns can unclench, the self can rearrange itself and develop its inner and outer resources more deeply.

The thesis of this article is that for an adequate understanding of these processes, the familiar “linear” thinking no longer suffices, rather, an “ecology of mind” is needed (Bateson 1972), i.e. less divisive, less objectifying explanations which also do not exclude the fundamental paradoxes of human existence. Of course, such approaches occasionally need some getting used to.

In the following, a few basic elements of the ecological approach will be explained (chapter 2). Chapter 3 will then analyze whether or not and to what extent this approach can explain extraordinary states of consciousness better than traditional, linear thinking.

Friczewski, F. (2010). Ayahuasca, Salutogenesis and the Need for „Ecological“ Approaches.

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Psychobiology of Drug-Induced Religious Experience: From the Brain 'Locus of Religion' to Cognitive Unbinding

November 13, 2010 / Ayahuasca, LSD, Mushrooms / Psilocybin, Mystical experiences, Neuroscience, Papers, Psychology, Publications, Religious studies, Spirituality / By / ,

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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Assessment of addiction severity among ritual users of ayahuasca

October 1, 2010 / Addiction, Ayahuasca, Papers, Psychiatry, Psychology, Publications, Safety, Spirituality / By / , , , , , , ,

Abstract

Ayahuasca is a psychoactive beverage used for magico-religious purposes in the Amazon. Recently, Brazilian syncretic churches have helped spread the ritual use of ayahuasca abroad. This trend has raised concerns that regular use of this N,N-dimethyltryptamine-containing tea may lead to the medical and psychosocial problems typically associated with drugs of abuse. Here we assess potential drug abuse-related problems in regular ayahuasca users. Addiction severity was assessed using the Addiction Severity Index (ASI), and history of alcohol and illicit drug use was recorded. In Study 1, jungle-based ayahuasca users (n=56) were compared vs. rural controls (n=56). In Study 2, urban-based ayahuasca users (n=71) were compared vs. urban controls (n=59). Follow-up studies were conducted 1 year later. In both studies, ayahuasca users showed significantly lower scores than controls on the ASI Alcohol Use, and Psychiatric Status subscales. The jungle-based ayahuasca users showed a significantly higher frequency of previous illicit drug use but this had ceased at the time of examination, except for cannabis. At follow-up, abstinence from illicit drug use was maintained in both groups except for cannabis in Study 1. However, differences on ASI scores were still significant in the jungle-based group but not in the urban group. Despite continuing ayahuasca use, a time-dependent worsening was only observed in one subscale (Family/Social relationships) in Study 2. Overall, the ritual use of ayahuasca, as assessed with the ASI in currently active users, does not appear to be associated with the deleterious psychosocial effects typically caused by other drugs of abuse.

Fábregas, J. M., González, D., Fondevila, S., Cutchet, M., Fernández, X., Barbosa, P. C., Riba, J., … Bouso J. C. (2010). Assessment of addiction severity among ritual users of ayahuasca. Drug and Alcohol Dependence,  111(3), 257–261. http://dx.doi.org/10.1016/j.drugalcdep.2010.03.024
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Ayahuasca Beyond the Amazon: the Benefits and Risks of a Spreading Tradition

April 21, 2010 / Anthropology, Ayahuasca, Papers, Psychology, Publications, Religious studies, Spirituality / By /

Abstract

Ayahuasca, a hallucinogenic plant brew from the Amazon basin used as part of healing ceremonies by the region’s indigenous people for centuries, is now consumed by growing numbers of people throughout the world. Ayahuasca consumption has moved from strictly being part of indigenous shamanic healing ceremonies, to being a key component of the Brazilian syncretic churches formed in the last century, to most recently being part of ‘‘New Age’’ rituals conducted throughout the Western world. The discovery of ayahuasca by the Westerners, has resulted in a growing body of research suggesting that participants who take part in ayahuasca ceremonies experience significant spiritual and psychotherapeutic effects. Along with these potential benefits, however, the adoption of indigenous practices into Western cultures brings simultaneous challenges. As participation in ayahuasca ritual spreads into Western cultures, it becomes necessary to examine how to integrate these spiritual healing rituals into contemporary Western concepts of psychological health and ethical conduct.

Trichter, S. (2010). Ayahuasca Beyond the Amazon: the Benefits and Risks of a Spreading Tradition. The Journal of Transpersonal Psychology, 42(2), 131-148.
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Changes in Spirituality Among Ayahuasca Ceremony Novice Participants

June 23, 2009 / Ayahuasca, Mystical experiences, Papers, Psychology, Publications, Religious studies, Spirituality / By / , ,

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

October 30, 2008 / Mushrooms / Psilocybin, Mystical experiences, Neuroscience, Papers, Personal development, Phenomenology, Psychiatry, Psychology, Psychopharmacology, Psychotherapy, Publications, Religious studies, Spirituality / By /

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

September 16, 2008 / Anthropology, Ayahuasca, Mystical experiences, Papers, Personal development, Psychology, Psychosis, Psychotherapy, Publications, Spirituality / By / ,

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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Mystical-type experiences occasioned by psilocybin mediate the attribution of personal meaning and spiritual significance 14 months later

July 1, 2008 / Mushrooms / Psilocybin, Mystical experiences, Papers, Personal development, Psychology, Psychopharmacology, Publications, Spirituality / By / , , , ,

Abstract

Psilocybin has been used for centuries for religious purposes; however, little is known scientifically about its long-term effects. We previously reported the effects of a double-blind study evaluating the psychological effects of a high psilocybin dose. This report presents the 14-month follow-up and examines the relationship of the follow-up results to data obtained at screening and on drug session days. Participants were 36 hallucinogen-naïve adults reporting regular participation in religious/spiritual activities. Oral psilocybin (30 mg/70 kg) was administered on one of two or three sessions, with methylphenidate (40 mg/70 kg) administered on the other session(s). During sessions, volunteers were encouraged to close their eyes and direct their attention inward. At the 14-month follow-up, 58% and 67%, respectively, of volunteers rated the psilocybin-occasioned experience as being among the five most personally meaningful and among the five most spiritually significant experiences of their lives; 64% indicated that the experience increased well-being or life satisfaction; 58% met criteria for having had a ‘complete’ mystical experience. Correlation and regression analyses indicated a central role ofthe mystical experience assessed on the session day in the high ratings of personal meaning and spiritual significance at follow-up. Of the measures of personality, affect, quality of life and spirituality assessed across the study, only a scale measuring mystical experience showed a difference from screening. When administered under supportive conditions, psilocybin occasioned experiences similar to spontaneously occurring mystical experiences that, at 14-month follow-up, were considered by volunteers to be among the most personally meaningful and spiritually significant of their lives.

Griffiths, R. R., Richards, W. A., Johnson, M. W., McCann U. D., & Jesse, R. (2008). Mystical-type experiences occasioned by psilocybin mediate the attribution of personal meaning and spiritual significance 14 months later. Journal of Psychopharmacology, 22(6), 621-632.22: 621-632; http://dx.doi.org/10.1177/0269881108094300
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30 April - Q&A with Rick Strassman

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