The Influence of Psychedelic Induced Ego-Dissolution on Self-Compassion
Kevin Allan Stansbury
B.A., 2011, California State University, Dominguez Hills, May 2019
A THESIS Presented to the School of Social Work California State University, Long Beach
In Partial Fulfillment of the Requirements for the Degree Master of Social Work
Abstract
Prior research has shown that psychedelic induced ego-dissolution mediates therapeutic outcomes and enhances well-being. The experience of psychedelics has been shown to increase certain mindfulness capacities. A cross-sectional descriptive study was implemented in an online community to examine the relationship between psychedelic induced ego-dissolution and self-compassion in adults who have used psychedelics in the past. This study also investigated the effects of various spiritual and wellness practices engaged in post-psychedelic experience on self-compassion. Respondents were instructed to complete an anonymous questionnaire containing basic demographic questions, questions about past psychedelic use, questions about the spiritual and wellness practices they may engage in and the frequency and duration of those practices, the Ego-Dissolution Inventory, and the Self-Compassion Scale, Short Form. The results showed that there is a moderate positive correlation between psychedelic induced ego-dissolution and self-compassion. Formal sitting meditation, awareness practices, journaling, and somatic or energy practices all significantly impacted the mean scores for self compassion and ego-dissolution. The role of Social Workers in the field of psychedelic research, policy, and practice is discussed and the importance of continued ego-dissolution research is explored.
TABLE OF CONTENTS
ABSTRACT…..……………………………………………………………………………………..ii
ACKNOWLEDGEMENTS…………………………………………………………………….iii
LIST OF TABLES………………………………………………………………………………….v
1. INTRODUCTION………………………………………………………………………………1
2. LITERATURE REVIEW…………………………………………………………………….9
3. METHODS…………………………………………………………………………………..….31
4. RESULTS …………………………………………………………………………..…………..33
5. DISCUSSION……………………………………………………………………………….….37
APPENDICES……………………………………………………………………………………..44
A. IRB LETTER OF APPROVAL……………………………………………………………45
B. SURVEY QUESTIONNAIRE……………………………………………………………..48
REFERENCES……………………………………………………………………… …………….56
v
LIST OF TABLES
1. Do You Practice Meditation………………………………………………………………..35
2. Do You Engage in an Awareness Practice…………………………………………….35
3. Do You Engage in Journaling……………………………………………………………..36
4. Do You Participate in Psychotherapy and/or Life Coaching S ……………….36
5. Do You Engage in Any Somatic and/or Energy Practices……………………….36
INTRODUCTION
The mysterious spiritual, psychological, physical, and developmental benefits of transpersonal states of consciousness have long been understood and utilized by shamans in indigenous cultures around the world (Horak et al., 2014; Sessa, 2014). Individuals and shamans have been using psychedelic drugs for thousands of years to induce transpersonal states for purposes of physical and psychological healing, spiritual growth and transformation, gaining knowledge, and general wellness for the individual or group (Horak et al., 2014; Sessa, 2014; Wasson, 1980, p. xvi). In the Americas, psychedelics were often seen as sacred instruments by those who used them until the conquistadors, and other colonizers from the West arrived and imposed their religious views on this foreign experience (Wasson, 1980, pp. xvii – xviii).
From the 1950s to early 1970s psychologists, academics, and other medical practitioners took an interest in the phenomenology of the psychedelic experience, its impact on an individual’s philosophy, epistemology, and ontology, and the possible psychotherapeutic applications (Dyke & Farrell, 2018; Grob & Rios, 2013). Due to concerns primarily about the widespread, recreational use of psychedelics among adolescents and young adults, as well as the perception that these drugs were catalysts for the cultural change of the time, psychedelics were made illegal and listed as Schedule I substances in the late 1960s, which had the unfortunate consequence of interrupting research into possible clinical applications including modes of treatment for psychological distress that is resistant to conventional treatment models (Sessa, 2014).
These compounds have been known by a vast array of names, most commonly: hallucinogens, entheogens, psychedelics, and, by indigenous peoples, plant medicines (Grob & Rios, 2013; Horak et al., 2014). The term “psychedelic” is used here, from the Greek, meaning the process of revealing the psyche (Grob & Rios, 2013). The typical psychedelic tends to generate an altered state of consciousness which can include: alterations in thought processes, emotions, and perceptions within an otherwise clear sensory field, internal visions and visual and auditory distortions (though rarely complete hallucinations), along with states of bliss, ego-dissolution, and an experience of “being one” with others, nature, or all of reality (Grob & Rios, 2013; Milliere, Carhart-Harris, Roseman, Trautwein, & Berkovich-Ohana, 2018).
Psychedelic research presents an intriguing look into the nature of awareness and the self. Psychedelic induced ego-dissolution, being a primary part of the psychedelic experience, is an important area of study if the underlying mechanisms of action within the psychedelic experienced are to be understood (Carhart-Harris & Goodwin, 2017). The wide range of apparent benefits to one’s well-being suggest that there may be something about disrupting the average continuity of one’s sense of self which is supportive of psychological healing, perceived personal growth, and even positive, long-term personality changes (Letheby & Gerrans, 2017; Maclean, Johnson, & Griffiths, 2011; Majic, Schmidt, & Gallinat, 2015; Milliere et al., 2018). The neurological changes that take place during the psychedelic experience mimic psychotic states (Carhart-Harris et al., 2016). However, this temporarily induced psychotic state leads to changes in the brain which support enhanced well-being (Carhart-Harris, et al., 2012; Letheby & Gerrans, 2017).
There is a growing culture of individuals who are using psychedelics in ceremonial and non-ceremonial contexts for the purpose of spiritual and/or personal growth and wellness (Sessa, 2014). Within this culture, spiritual and wellness practices often referred to as “integration practices” and are an important part of receiving the benefits of these substances (Auman, 2018). It is common knowledge in the psychedelic community that these substances provide a catalyst for change, but there is ongoing personal development work that a person must do in order to bring the profound realizations that can occur during the psychedelic experience into daily life (Inner Space Integration, n.d.).
There have been few studies which have examined the relationship between spiritual practices such as meditation and mindfulness and psychedelic induced ego-dissolution. These studies reveal fascinating similarities between mystical experiences induced through spiritual practices or meditative paths and those reported by individuals who have used psychedelics. One of the most significant pieces of research regarding the connection between psychedelics and meditation was published in Frontiers in Psychology by Milliere, Carhart-Harris, Roseman, Trautwein, and Berkovich-Ohana (2018). The researchers present an overview of the current research regarding the neuroscience of psychedelics and meditation, followed by an in-depth analysis of the alterations of self-consciousness induced by meditation and psychedelics, an exploration of pure consciousness, nondual awareness, and total selflessness, any long term outcomes, and propose a model of altered self-consciousness which takes into consideration the multidimensional nature of self-consciousness and self-loss within and outside of altered states. They identify several key similarities between the phenomenology of psychedelic states and meditative states, but also note that there is not enough research available to adequately describe the variations within these states or their neural correlates. This connection deserves further research to clarify how these two distinct ways of inducing mystical experiences are related and how spiritual and wellness practices may enhance the benefits of the psychedelic experience.
Research Questions
Does the experience of psychedelic induced ego-dissolution lead to the perception of enduring increases in self-compassion? Do spiritual and wellness practices post-psychedelic experience result in greater self-compassion?
Definition of Terms
Ego-dissolution: The experience of ego boundaries dissolving wholly or partially so that one’s identity as a self that exists separately from all other subjects and objects weakens or vanishes (Letheby & Gerrans, 2017). This experience is often had within the context of mystical or transpersonal states of consciousness in which one experiences a union with all that is, the foundation of manifest reality, God, the universe, the ground of being, or some form of absolute reality (Letheby & Gerrans, 2017).
Self-compassion: Self-compassion is a personality construct in which one experiences a sense of love and understanding toward one’s self, and one’s suffering, failures, or perceived inadequacies, a connection with others through the shared experience of suffering, and a nonjudgmental attitude to whatever is arising in the present moment with one’s self (Muris, Meesters, Pierik, & Kock, 2016; Stuntzner, 2014). There are three poles within the concept of self-compassion. They are self-kindness vs. self-judgment, common humanity vs. isolation, and mindfulness vs. over-identification (Muris et al., 2016).
Mindfulness: the word “mindfulness” can refer to a psychological trait, meditation practice, a specific state of awareness, or a psychological process. While there are various definitions, the general theme of the definition is: intentionally being aware of the internal and external (general or specific) events that are occurring in the present moment and maintaining a nonjudgmental relationship with what is arising (Keng, Smoski, & Robins, 2011). Two main components of mindfulness are the ability to consciously direct attention to observe one’s internal and external environment and sensations without excessive mental elaboration (i.e., thinking, labeling, judging, creating stories, etc.), and the orientation one takes toward one’s experiences which involves adopting an attitude of openness, curiosity, and compassion toward what is arising (Keng et al., 2011). Spiritual and wellness practices: This refers to five basic spiritual or wellness practices that participants engage in on a regular basis: meditation practice (formal sitting meditation), awareness practice (e.g. mantra repetition, prayer, mindfulness practice, etc.), journaling, psychotherapy and/or life coaching, and somatic or energy practices (e.g. dance, yoga, spontaneous movement, Qigong, Tai Chi, etc.).
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