Altered States of Consciousness

Meditation is a family of mental practices that encompasses a wide array of techniques employing distinctive mental strategies. We systematically reviewed 78 functional neuroimaging (fMRI and PET) studies of meditation, and used activation likelihood estimation to meta-analyze 257 peak foci from 31 experiments involving 527 participants. We found reliably dissociable patterns of brain activation and deactivation for four common styles of meditation (focused attention, mantra recitation, open monitoring , and compassion/loving-kindness), and suggestive differences for three others (visualization, sense-withdrawal, and non-dual awareness practices). Overall, dissociable activation patterns are congruent with the psychological and behavioral aims of each practice. Some brain areas are recruited consistently across multiple techniques—including insula, pre/supplementary motor cortices, dorsal anterior cingulate cortex, and frontopolar cortex—but convergence is the exception rather than the rule. A preliminary effect-size meta-analysis found medium effects for both activations (d = 0.59) and deactivations (d = −0.74), suggesting potential practical significance. Our meta-analysis supports the neu-rophysiological dissociability of meditation practices, but also raises many methodological concerns and suggests avenues for future research.

The notion of a level of consciousness is a key construct in the science of consciousness. Not only is the term employed to describe the global states of consciousness that are associated with post-comatose disorders, epileptic absence seizures, anaesthesia, and sleep, it plays an increasingly influential role in theoretical and methodological contexts. However, it is far from clear what precisely a level of consciousness is supposed to be. This paper argues that the levels-based framework for conceptualizing global states of consciousness is untenable and develops in its place a multidimensional account of global states. Two Aspects of Consciousness Consciousness is typically taken to have two aspects: local states (see Glossary) and global states. Local states of consciousness include perceptual experiences of various kinds, imagery experiences, bodily sensations, affective experiences, and occurrent thoughts. In the science of consciousness local states are usually referred to as 'conscious contents', for they are typically distinguished from each other on the basis of the objects and features that they represent. By contrast, global states of consciousness are not typically distinguished from each other on the basis of the objects or features that are represented in experience. Instead, they are typically distinguished from each other on cognitive, behavioural, and physiological grounds. For example, the global state associated with alert wakefulness is distinguished from the global states that are associated with post-comatose conditions such as the vegetative state (VS) and the minimally conscious state (MCS), and these states are themselves distinguished from the states that are associated with light-to-moderate degrees of sedation, dreaming, hypnosis, and epileptic absence seizures. Compared with the amount of attention that has been devoted to the contents of consciousness , global states of consciousness have been relatively neglected (although see [1–6]). This neglect might be justified if the notion played only a marginal role in the science of consciousness , but it is puzzling given the increasing prominence of global states in consciousness studies. The neglect of global states might also be justified if their nature was self-evident, but that is not the case either. Indeed, the standard conception of global states equates them with 'levels of consciousness', but it is far from clear what a level of consciousness is supposed to be. This paper argues that the levels-based conceptions of global states of consciousness is untenable, and offers in its place a multidimensional analysis of global states.

Psychedelic substances produce unusual and compelling changes in conscious experience that have prompted some to propose that psychedelics may provide unique insights explaining the nature of consciousness. At present, psychedelics, like other current scientific tools and methods, seem unlikely to provide information relevant to the so-called "hard problem of consciousness," which involves explaining how first-person experience can emerge. However, psychedelics bear on multiple "easy problems of consciousness," which involve relations between subjectivity, brain function, and behavior. In this review, we discuss common meanings of the term "consciousness" when used with regard to psychedelics and consider some models of the effects of psychedelics on the brain that have also been associated with explanatory claims about consciousness. We conclude by calling for epistemic humility regarding the potential for psychedelic research to aid in explaining the hard problem of consciousness while pointing to ways in which psychedelics may advance the study of many specific aspects of consciousness.

Michael, P., Luke, D., & Robinson, O. (2021). An encounter with the other: A thematic and content analysis of DMT experiences from a naturalistic field study. Frontiers in Psychology: Consciousness Research, 12, 720717. Doi: 10.3389/fpsyg.2021.720717

Introduction: N,N-dimethyltryptamine (DMT) is an endogenous serotonergic psychedelic capable of producing radical shifts in conscious experience. Increasing trends in its use, as well as new trials administering DMT to patients, indicate the growing importance of a thorough elucidation of the qualitative content, over and above structure, which the drug occasions. This is particularly in light of the hyper-real, otherworldly, and often ontologically challenging yet potentially transformative, nature of the experience, not least encounters with apparently non-self social agents. Laboratory studies have been limited by clinical setting and lacking qualitative analyses of experiential content, while online surveys’ limitations lie in retrospective design, uncontrolled use, and both of which not guaranteeing ‘breakthrough’ experiences, i.e., producing very strong psychoactive effects.

Methods: We report on the first naturalistic field study of DMT use including its qualitative analysis. Screened, healthy, anonymised and experienced DMT users were observed during their non-clinical use of the drug at home (40–75 mg inhaled). In-depth semi-structured interviews (inspired by the micro-phenomenological technique) were employed immediately after their experience. This paper reports on the thematic analysis of one major domain of the breakthrough experiences elicited, the ‘other’. Thirty-six post-DMT experience interviews with mostly Caucasian (83%) males (eight female) of average 37 years were predominantly inductively coded.

Results: Invariably, profound and highly intense experiences occurred. The first overarching category comprised the encounter with other ‘beings’ (94% of reports), encompassing super-ordinate themes including the entities’ role, appearance, demeanour, communication and interaction; while the second overarching category comprised experiences of emerging into other ‘worlds’ (100% of reports), encompassing super-ordinate themes of the scene, the contents and quality of the immersive spaces. Many further mid-level themes and subthemes also illuminate the rich content of the DMT experience.

Discussion: The present study provides a systematic and in-depth analysis of the nuanced content of the otherworldly encounter within the breakthrough DMT experience, as well as elaborating on the resonances both with previous DMT studies focusing on entity encounters and other types of extraordinary experiences entailing such encounters. These include the alien abduction, folkloric, shamanic and near-death experience. Putative neural mechanisms of these features of the DMT experience and its promise as a psychotherapeutic agent are discussed in light of such findings.

Traditional textbooks on the history of psychiatry and psychology fail to recognize William James’s investigations on psychic phenomena as a legitimate effort to understand the human mind. The purpose of this paper is to offer evidence of his views regarding the exploration of those phenomena as well as the radical, yet alternative, solutions that James advanced to overcome theoretical and methodological hindrances. Through an analysis of his writings, it is argued that his psychological and philosophical works converge in psychical research revealing the outline of a science of mind capable of encompassing psychic phenomena as part of human experience and, therefore, subject to scientific scrutiny.

Cognitive scientists typically classify cognitive processes as either controlled or automatic. Whereas controlled processes are slow and effortful, automatic processes are fast and involuntary. Over the past decade, we have propelled a research trajectory investigating how top-down influence in the form of suggestion can allow individuals to modulate the automaticity of cognitive processes. Here we present an overarching array of converging findings that collectively indicate that certain individuals can derail involuntary processes, such as reading, by " unringing " the proverbial bell. We examine replications of these effects from both our own laboratory and independent groups, and extend our Stroop findings to several other well-established automatic paradigms, including the McGurk effect. We thus demonstrate how, in the case of highly suggestible individuals, suggestion seems to wield control over a process that is likely even more automatic than the Stroop effect. Finally, we present findings from two novel experimental paradigms exploring the potential of shifting automaticity in the opposite direction e i.e., transforming, without practice, a controlled task into one that is automatic. Drawing on related evidence from the neuroscience of contemplative practices, we discuss how these findings pave the road to a more scientific understanding of voluntary control and automaticity, and expound on their possible experimental and therapeutic applications.

Background: Increasing rates of psychosocial disturbances give rise to increased risks and vulnerability for a wide variety of stress-related chronic pain and other illnesses. Relaxation exercises aim at reducing stress and thereby help prevent these unwanted outcomes. One of the widely used relaxation practices is yoga and yogic breathing exercises. One specific form of these exercises is Sudarshan Kriya and related practices (SK&P) which are understood to have favourable effects on the mind-body system. The goal of this pilot study was to design a protocol that can investigate whether SK&P can lead to increased feeling of wellness in healthy volunteers.
Methods: Participants were recruited in a small university city in Sweden and were instructed in a 6-day intensive program of SK&P which they practiced daily for six weeks. The control group was instructed to relax in an armchair each day during the same period. Subjects included a total of 103 adults, 55 in the intervention (SK&P) group and 48 in the control group. Various instruments were administered before and after the intervention. Hospital Anxiety Depression Scale measured the degree of anxiety and depression, Life Orientation Test measured dispositional optimism, Stress and Energy Test measured individual's energy and stress experiences. Experienced Deviation from Normal State measured the experience of altered state of consciousness.
Results: There were no safety issues. Compliance was high (only 1 dropout in the SK&P group, and 5 in the control group). Outcome measures appeared to be appropriate for assessing the differences between the groups. Subjective reports generally correlated with the findings from the instruments. The data suggest that participants in the SK&P group, but not the control group, lowered their degree of anxiety, depression and stress, and also increased their degree of optimism (ANOVA; p < 0.001). The participants in the yoga group experienced the practices as a positive event that induced beneficial effects.
Conclusion: These data indicate that the experimental protocol that is developed here is safe, compliance level is good, and a full scale trial is feasible. The data obtained suggest that adult participants may improve their wellness by learning and applying a program based on yoga and yogic breathing exercises; this can be conclusively assessed in a large-scale trial.

Chanting is a form of rhythmic, repetitive vocalization practiced in a wide range of cultures. It is used in spiritual practice to strengthen community, heal illness, and overcome psychological and emotional difficulties. In many traditions, chanting is used to induce mystical states, an altered state of consciousness characterised by a profound sense of peace. Despite the global prevalence of chanting, its psychological effects are poorly understood. This investigation examined the psychological and contextual factors associated with mystical states during chanting. Data were analyzed from 464 participants across 33 countries who regularly engaged in chanting. Results showed that 60% of participants experienced mystical states during chanting. Absorption, altruism, and religiosity were higher among people who reported mystical states while chanting compared to those who did not report mystical states. There was no difference in mystical experience scores between vocal, silent, group or individual chanting and no difference in the prevalence of mystical states across chanting traditions. However, an analysis of subscales suggested that mystical experiences were especially characterised by positive mood and feelings of ineffability. The research sheds new light on factors that impact upon chanting experiences. A framework for understanding mystical states during chanting is proposed.

It has been argued that the worldwide prevalence of certain types of geometric visual patterns found in prehistoric art can be best explained by the common experience of these patterns as geometric hallucinations during altered states of consciousness induced by shamanic ritual practices. And in turn the worldwide prevalence of these types of hallucinations has been explained by appealing to humanity’s shared neurobiological embodiment. Moreover, it has been proposed that neural network activity can exhibit similar types of spatiotemporal patterns, especially those caused by Turing instabilities under disinhibited, non-ordinary conditions. Altered states of consciousness thus provide a suitable pivot point from which to investigate the complex relationships between symbolic material culture, first-person experience, and neurobiology. We critique prominent theories of these relationships. Drawing inspiration from neurophenomenology, we sketch the beginnings of an alternative, enactive approach centered on the concepts of sense-making, value, and sensorimotor decoupling.