International Journal for the Psychology of Religion
October 1, 2013
Bruce Greyson
45 citations
Two thirds of people who had a near-death experience reported mystical features such as a sense of sacredness, divine union, timelessness, positive mood, noetic quality, and ineffability, whereas none of those who came close to death without such an experience did. Near-death experiencers scored higher on the Mysticism Scale than nonexperiencers, most often endorsing noetic quality, positive affect, and unity, and least often ego loss, timelessness, and ineffability. Depth of near-death experience correlated highly with mysticism scores, but factor analysis yielded two distinct factors representing mystical and near-death elements, indicating commonalities yet differentiation between the two.
International Journal for the Psychology of Religion
January 1, 2023
13 citations
A survey of 319 predominantly Western individuals who use psychedelic or entheogenic drugs for spiritual purposes found that their motivations and experiences extend beyond mystical states. Most respondents cited personal growth and spirituality as reasons for use, with about half maintaining a meditation practice. Their experiences were most often characterized by joy, peace, love, self-insight, and improved connections with nature and others. Those with a spiritual affiliation were more likely to report mystical experiences involving ego dissolution or unity and reported more positive long-term effects. The findings confirm a growing movement of spiritually motivated entheogen users that warrants further study.
International Journal for the Psychology of Religion
December 5, 2022
Arne Bohn, Michiel H. H. Kiggen, Malin V. Uthaug et al.
10 citations
San Pedro, a cactus containing mescaline and used for millennia, is now popular in European ceremonial retreats. In a study of 42 participants at such retreats in the Netherlands, questionnaires measured 11 dimensions of altered consciousness, ego-dissolution, mystical experiences, and challenging experiences. Results indicate San Pedro produces deviations from normal waking consciousness on all 11 subscales, moderate ego-dissolution, and a complete mystical experience in two-thirds of participants. Spiritual experiences are strongly expressed, while disembodiment, anxiety, impaired control, and transcendence of space are low; physical distress and grief can occur during challenging experiences. Network analysis revealed two separate networks of positive and negative altered states.
International Journal for the Psychology of Religion
January 1, 2023
9 citations
Academic engagement with psychedelic studies has been limited and fragmented along traditional disciplinary lines. An interdisciplinary approach is essential for understanding the potential of psychedelics for human healing and flourishing, and for ensuring an inclusive, holistic, and sustainable evolution of the field. This paper explores the intersection of psychedelic studies and interdisciplinarity, calling for more interdisciplinary institutional and cultural approaches in academia.
International Journal for the Psychology of Religion
April 13, 2023
Robson Savoldi, Antônio Roazzi, Rita Clara de Oliveira Sales
6 citations
Mystical and ego-dissolution experiences can be elicited by entheogens such as ayahuasca and jurema, both containing dimethyltryptamine (DMT) but differing in rituals, symbolism, and origins. In a natural-environment study with 26 participants, ayahuasca sessions produced significantly higher scores for temporal quality, ineffability, and religious quality on the Hood Mysticism Scale compared to jurema sessions, while other facets of ego-dissolution showed no significant differences. Ego-dissolution was positively correlated with temporal and unifying qualities in ayahuasca sessions, and with religious, unifying, and inner subjectivity qualities in jurema sessions. Ethnographic observations and interviews indicate that setting plays a key role in these differences and the meaning of the experience.