Psychedelic Meditation Without Drugs PDF e-book Prepared To Have A Freaky Psychedelic Trip Without Smoking Weed, Shedding Acidity or Taking Every Other Type of Drug? you're relaxing in your living space, taking pleasure in the type of brilliant, cosmic high that others pay a nice. Psychedelic Meditation: How To Get High Without Drugs - site edition by Just the book cover looks fun, maybe you had it before, but i just remember a pdf. Download Psychedelic Meditation: How To Get High Without Drugs PDF This book available for all free-registered members in PDF, Mobi, Epub, doc, and.
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variety of ways: sensory deprivation, yoga exercises, disciplined meditation, . of a psychedelic experience based directly on the Tibetan Book of the Dead. oth meditation and psychedelics are close to my heart. years of rigorous formal practice and complete abstinence, psychedelics have once again inspired. PDF | In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on.
Share your thoughts with other customers. Write a customer review. Top Reviews Most recent Top Reviews. There was a problem filtering reviews right now. Please try again later. Verified download. Don't waste your time or money or this one. This book is not much more than a hoax. It is just a very basic introduction to meditation, only not a very good one, and interspersed with lots of unnecessary verbiage and the author's experiences of having had what he considers psychedelic experiences while meditating on a couple of occasions.
The book ends sadly by backing off from its wild promises of providing a "enjoyable, easy-to-learn "natural high" system" by saying that it will take a lot of time to reach these kinds of experiences if at all, since many people won't even after years of practice, but it's still good to study meditation because it's good for you.
The author shows little insight both into psychedelics as well as into meditation. In sum, a lousy product which is even fraudulent since the title and book information promise something the book doesn't provide. site should consider taking it off the virtual bookshelf.
Whether or not you're looking for a cosmic high, this book delivers on teaching good meditation techniques. A relatively simple procedure to follow, his method is very sound. Some will get it and some won't because they don't want to work at it this hard. My only complaint is the very new-agey approach. But that's ok.
The message is still great. This book really explained the simplicity of meditation. I enjoyed it because it was a honest and clear explanation of meditation without any complex ideas or requirements. It gave a good understanding, from a person with many years of experience. It also reassures you that distractions and bad days will happen to everyone. This is the book that changed my life and introduced me into a regular mindfulness practice. I would say honestly, I was "tricked" by this book into developing a regular meditation practice, by wholeheartedly following the instructions.
My first intent was to get "High" I had googled "psychedelic meditation" after a friend told me it was possible to reach psychedelic states without drugs, by meditating , but by the time I had applied the techniques I was OK with the results. Their was a subtle shift. The language of the book is as if the author is talking to you like a friend talks, nothing outrageous in linguistics, no mind blowing super spiritual guru jargon.
While reading this book I felt as if I got to know the author, his approach is very vulnerable, honest and transparent, and that's what works for me. In my opinion a very practical and humble approach, "Hey I'm not a guru, just a buddy turning on other buddies to this trip" Very easy to understand techniques many of which I still use. The step by step practices work great for a person whose mind is very active. It grew my attention span tremendously.
One person found this helpful. Cool To see Rebel Zen made it to site! Which lead me to also read your book about the monkey mind your negative self. Loved both your books: Just so excited to see this here.. I once tried to share psychedelic mediation with a friend, but couldn't find my copy after a computer crash..
To find it here again is somewhat surreal! Just the book cover looks fun, maybe you had it before, but i just remember a pdf. Hope to see more from you! I think you'd have to have some level of interest in psychedelics and meditation to find this of appeal, but if that sounds like you it'll hit the spot. He also has other works which may or may not be on site right now, so if you like him check him out!
He puts a positive energy into his writings that make me feel better about the world and myself, so I hope others can share that same feeling. Good advice on exploring and taming the monkey mind. Good mix of instruction and personal experience. Give it a try! Good starting book for a begginer. Awesome book. That is the stronger sense of meaning-involvement: not just conscious mental representations being causally relevant to long-term benefits, but also bearing a semantic relation to those benefits such that the latter are rendered humanly 12 comprehensible and able to be situated in a life narrative.
Now, there is evidence that at least some cases of psychedelic therapy or transformation are meaning-involving in this stronger sense. Subjects do report having transformative experiences the content of which is transparently relevant to issues in their lives Masters and Houston ; Shanon Suffice it to note, however, that the minimal interpretation of the meaning-involvement claim is necessary, if not sufficient, for the stronger one. So I shall here limit myself to arguing for the minimal claim that the ASC is causally relevant to the benefits.
I turn now to the four lines of evidence for causal relevance. The first is the phenomenology of psychedelic transformation mentioned earlier.
Again, this is far from conclusive. One possible naturalistic explanation of this belief is that it is true. Maybe subjects believe the intoxication transformed them because it did5. This point would be strengthened by some rigorous research into the relations between ASC contents and long-term benefits. Perhaps there are robust and identifiable correlations between certain specific experiential contents and certain specific benefits.
Be that as it may, my claim here is just that the tendency of psychedelic subjects to report being transformed by a meaningful experience is a suggestive datum not to be ignored. The second line of evidence concerns the existence of psychologically beneficial altered states of consciousness not induced by drugs.
Certainly, one possible explanation of the formation of those beliefs is that they are true—but that explanation is non-naturalistic and hence unavailable within the methodological parameters of my project. Also, relationships have been found between non-drug-induced mystical experiences and measures of subjective well- being Byrd et al.
To the extent that these other altered states resemble psychedelic states, this suggests that the neuropharmacological action of the drugs is an inessential and in principle dispensable means to entering the altered state, which latter does the therapeutic work.
Of course, the question of similarities and differences between altered states is complex. But there is at least some evidence of commonalities between psychedelic and meditative states, as various psychedelic researchers have noted Hoffmann et al. Deactivation of the posterior cingulate cortex has been observed to correlate with subjective experiences of selflessness or ego dissolution occasioned by both methods Brewer et al. Various kinds of unusual experiences popularly associated with psychedelics are also frequently occasioned by meditation practice.
Such observations as these form part of the motivation for empirical studies, currently in progress, testing the efficacy of psilocybin as an adjunct to meditation training Brown and Reitman One might object that this line of evidence relies on a spurious and unsustainable ontological distinction between the psychedelic ASC and the 14 neuropharmacological action of the drug.
Surely the ASC and the neuropharmacological action are in fact one and the same phenomenon, viewed at different levels of description. The evidence suggests this is not the case, however.
Certainly the ASC is entirely constituted by abnormal patterns of neural and synaptic activity.
Psychedelic prayers & other meditations
Not all of this activity directly involves the psychedelic molecule, however. Psilocybin, for example, causes its psychological effects mainly by stimulating 5- HT2A receptors, which are found primarily on pyramidal neurons in cortical layer V Carhart-Harris et al. The abnormal patterns of activity in these regions are at least partly constituted by the synaptic action of the drug itself.
But abnormal activity in these regions leads in turn to abnormal patterns of activity in other e. We can express this by saying that the neuropharmacological action of the drug is a partially distinct sustaining cause of the ASC—only partially distinct because also partially constitutive, and sustaining because the ongoing drug action is necessary for the continuation of the psychedelic state.
What I am suggesting, then, is that more variables than the direct drug action are involved in understanding the long-term effects. The third line of evidence that the ASC is causally relevant to the benefits relates to the fact that in some cases, variables quantifying the ASC have been found to predict variables quantifying the benefits. For instance, in the psilocybin mystical experience study mentioned earlier, the extent to which a subject's experience was 15 mystical predicted the magnitude of increases in their personality domain of Openness MacLean et al.
The question whether the psychedelic ASC is causally relevant to therapeutic benefits has been explicitly addressed by recent studies of ketamine. One small study of cocaine addicts involved three separate sessions: low dose ketamine, high dose ketamine, and lorazepam as an active placebo Dakwar et al.
These different infusions were given to subjects in a double-blind fashion on separate days. Psychological effects of each infusion were assessed using two different scales: one to measure dissociative type effects, and another to measure mystical type effects.
It was found that higher mystical effect scores predicted increased motivation to quit cocaine, while higher dissociative effects did not.
Psychedelic Meditation Without Drugs PDF eBook
Further, variance in mystical effect scores predicted variance in increased motivation even across consistent dosages. That is to say that when you compare all the high-dose ketamine sessions, drug dosage is consistent between subjects. But there is variation in the kind of altered state subjects experienced, and this phenomenal variation predicts variation in therapeutic benefits 24 hours after the session.
Such evidence for relationships between phenomenal variables and benefit 16 variables is important. It would be considered a truism by those with firsthand experience of psychedelic research that the quality of the experience is relevant to the long-term outcome and can vary independently of dosage.
In such a case it would be very surprising if the long-term psychological consequences for the two people were the same6. But of course such clinical and anecdotal wisdom needs rigorous testing. It has been suggested that classic psychedelics and dissociative anaesthetics such as ketamine may share a common therapeutic mechanism in ultimately targeting glutamate-driven neuroplasticity Vollenweider and Kometer One possibility is that this is sufficient for relatively long-term i.
Perhaps the development of more fine-grained psychometric instruments might reveal further interesting correlations between acute and long-term drug effects. So, to recap: I construed the conjecture that psychedelic transformation is meaning-involving as entailing at least the empirical claim that the altered state is 6 Of course, on naturalism, such phenomenal differences as these amount to differences in neural activity.
On naturalism, an altered state of consciousness is nothing other than a transient global alteration to neural information processing. My conjecture that the altered state is the therapeutic agent just amounts to saying that therapeutic results are caused by these dramatic, widespread information processing changes, rather than by some direct e. Thus far, I've mentioned three kinds of evidence for that causal relevance claim: first, phenomenology; second, beneficial non-drug altered states; and third, correlations between phenomenal variables and psychological benefit variables.
I turn now to the fourth line of evidence. This is based on recent neuroimaging studies of the psychedelic state, and also leads to questions about the potentially epistemic nature of psychedelic transformation. Recently a team led by Dr. When given intravenously, psilocybin has a very rapid onset and a short duration, which not only makes it practicable for neuroimaging but also allows very precise imaging of the transition from ordinary consciousness to psychedelic consciousness.
The findings from this study were fascinating in a number of respects. Notably, the transition to the psychedelic state involved only decreases, and no increases, in brain activity. This contradicts previous assumptions that psychedelics work by increasing brain activity, and so requires some explaining in its own right.
Even more interesting, however, was the localization of these decreases. They were mainly found in the much-discussed Default Mode Network, so-called because it has the interesting property of being most active when a subject is at rest and not engaged in any particular task.
When a cognitive or behavioural task is begun, activity in the DMN decreases and activity in other networks correspondingly increases Raichle et al. The DMN is also interesting because it displays significantly higher metabolic 18 activity than the average brain region and is extremely densely connected to many other regions. This suggestive set of observations has led to a lot of debate about what exactly the DMN does. Its role is still a matter of controversy, but it has been implicated in various self-referential and metacognitive functions, including daydreaming and 'mental time travel'--that is, the simulation of past and future events Spreng and Grady In discussing their findings, Carhart-Harris and colleagues note that not only did activity in various DMN regions diminish under psilocybin, but many of the normal patterns of connectivity both internal and external to the DMN were disrupted.
The result, from the standpoint of global neural dynamics, was a system in a much more disordered and unpredictable state than is ordinarily the case. The authors speculate that this is because the DMN ordinarily acts as a supervisory system which imposes inhibition and constraint on other cognitive systems, and hence disruption to the DMN in the psychedelic state results in a condition of unconstrained cognition Carhart-Harris et al.
Most relevant to my concerns here are the speculations Carhart-Harris and colleagues make about the mechanisms of psychedelic therapy. They note that various conditions for which psychedelics show therapeutic promise—including OCD, depression, and addiction—can illuminatingly be characterised as 'over-rigid' conditions.
A depressed or obsessive system is one trapped for whatever reason in a narrow region of state space. In light of this, they propose that a psychedelic experience might be therapeutic because it forcibly shakes the system out of its rut, 19 freeing it from its rigid confinement and leaving a greater dynamical flexibility which outlasts the experience itself. The point of this, of course, is that this is a conjectural model of psychedelic therapy on which the experience is certainly causally relevant to the benefits8.
It is important to note that the psychedelic experience and subsequent benefits are here being described in purely dynamical terms.
This raises interesting questions about different levels and kinds of explanation in the cognitive sciences. There are long-running debates about the explanatory credentials of dynamical models e. Carhart-Harris et al. However, transiently elevated entropy is insufficient for therapeutic benefit. This is because two different psychedelic experiences could be equally entropic even though one is a blissful mystical-type experience which leads to durably increased openness and the other is a hellish bad trip which leads to trauma and subsequent nightmares.
Such results do occur, although they are very rare in carefully conducted controlled research. It may be that de-rigidifying the cognitive system by elevating its entropy is necessary but not sufficient for therapeutic benefit, and it is also necessary that the experience have contents of a certain kind.
Acute psychotic experiences presumably involve elevated entropy, though they are distinct from controlled psychedelic states in at least three important ways: they are not voluntary, they are not of a fixed and known duration, 8 Recall: on naturalism, the experience—i.
All this notwithstanding, the neuroimaging studies combined with the rigidity characteristic of depression and other conditions do provide some evidence that increasing cognitive flexibility is an element of the therapeutic process.
Therefore, the studies constitute a fourth and final line of evidence that the psychedelic experience is causally relevant to the long-term benefits. So there is good reason to accept the descriptive claim that psychedelic transformation is a distinctively meaning-involving psychopharmacological intervention.
I emphasise that this is a descriptive claim because I am refraining from entering into the normative bioethical debates about the relative merits of meaning- involving and non-meaning-involving transformative processes. I think the meaning- involving nature of psychedelic transformation is surely a fact highly relevant to policy debates, but my project here is purely descriptive.
For me, the next interesting set of issues concerns exactly what kinds of meanings are respected or involved in psychedelic transformation, and how.
Epistemic Aspects of Psychedelic Transformation Psychedelic subjects very often feel that they gain knowledge through their experiences. However, they also reasonably often come to entertain non-naturalistic metaphysical beliefs as a consequence of their experiences Vaughan , Strassman , Shanon It is an interesting question what to say about this from a naturalistic perspective.
Is the sense of epistemic benefit experienced by these 21 subjects simply illusory? Or is there some kind of naturalistically palatable epistemic benefit which subjects might indeed be gaining, notwithstanding such metaphysical conversions?
I think there are perfectly naturalistic epistemic benefits which may well result from psychedelic states. The first one follows very naturally from the 'unconstrained cognition' theory of the psychedelic state. If this theory is correct, then cognitive systems, while psychedelically intoxicated, traverse wider regions of state space than they do at other times. Often they enter into completely novel and unfamiliar regions of state space, and often these are very distant from the more familiar regions of ordinary waking consciousness.
In light of this, I propose that psychedelic experience can be a means of gaining knowledge by acquaintance of one's own vast psychological potential.
Consider, for example, Aldous Huxley. Prior to his famous mescaline experience in , Huxley was a serious student of the mystical literature of the world's religions.
He had knowledge by description—by testimony, in fact—of the existence of certain regions of the human phenomenal state space. He believed, truly and justifiably, that there existed certain possible ways for his mind to be—arguably intrinsically and instrumentally valuable ways featuring such things as intensified perceptions and emotions, greatly enhanced appreciation of the world, and a sense of kinship with all of existence.
But he may well have doubted, as do many aspiring mystics, that these ways of being were genuine possibilities for him.
After the 3rd of May, this doubt was gone. Huxley had acquired a new kind of knowledge about the potential of his mind—he had become directly acquainted with its ability to enter 22 states of absorption, harmony, and unparalleled wonder and awe Huxley In this context, it is worth mentioning that many senior Western teachers of meditation were inspired by experiences with psychedelic drugs in the s Badiner and Grey, eds. It is plausible to think that they were drawn to the discipline of meditation because they gained knowledge about the immense potential of their own minds.
They were then driven to investigate the possibility of realising the potential about which they had gained knowledge. So psychedelic experiences may well be a means to acquire knowledge by acquaintance of one's own psychological potential. This is, of course, perfectly naturalistic. A second naturalistically palatable kind of knowledge which such experiences might afford is slightly more controversial.
This is knowledge by acquaintance9 with the metaphysical nature of the self. As I mentioned earlier, some theorists have speculated that the Default Mode Network is the neurocognitive substrate of the narrative self—the sense of one's persistent identity as a distinct individual with a history, which sense is constituted by narratively structured representations of one's past and future. While remaining agnostic on the precise details, the fMRI studies of psilocybin mentioned earlier offer suggestive evidence about the neurocognitive substrate of the sense of self Carhart-Harris et al.
In the studies in question, there was a strong correlation between decreases in PCC activity and ratings for one specific item on the psychological questionnaire used to quantify subjects' experiences. Obviously a more careful treatment of this point is required. But I think the fact that the psilocybin-induced deactivation of the PCC leads subjects to report a dissolution of their ordinary sense of self suggests that, no matter how real and inviolable it feels in the normal course of things, the sense of self is in fact a model of some kind10 generated by specific cognitive systems in the brain cf.
Metzinger , On the basis of ordinary waking life, it is tempting to assume that an experiencing subject is a transcendental precondition for the possibility of experience—that the idea of experience without a self is incoherent. The idea here is that this assumption is false—it is a case of incorrectly inferring necessity from constant conjunction—and psilocybin subjects become directly acquainted with this fact. That is, they gain experiential knowledge of the contingency of their own sense of self by experiencing its temporary subtraction from their phenomenal space.
I deliberately remain agnostic on details of representational formats, coding schemes, etc. It is quite consistent and plausible to think that the sense of self is a mere part of persons considered as experiencing entities—this sense is just one type of experience which such entities typically, but not invariably, have. It is the person, in the sense of the conscious cognizing organism, which has, and unproblematically later remembers, the experience of ego dissolution.
The two suggestions I've made so far concern the possibility of direct epistemic benefit, of gaining knowledge during the psychedelic experience itself.
I will finish by proposing one way in which a transformative or therapeutic psychedelic experience might lead to indirect epistemic benefit. People suffering from depression, for instance, have difficulty imagining other ways that they could be or certain courses of action they could take.
Part of the rigidity mentioned earlier is imaginative rigidity. Once again, the system is trapped in a narrow region of state space and tends not to envision creative solutions to problems or novel behavioural strategies.
This seems straightforwardly to be a state of impoverished modal knowledge. There are possibilities available, but the suffering subject is unable to imagine these possibilities and thus unable to know of their availability.
In this light, consider the conjectural dynamical model of psychedelic therapy: the system is temporarily unconstrained, conferring a degree of freedom and flexibility, some measure of which outlasts the acute experience.
One way this greater flexibility could manifest is as an increased ability to imagine possibilities. Conclusion To summarise: psychedelic drugs form a phenomenally defined class which includes serotonin agonists such as LSD, DMT, psilocybin and mescaline, as well as dissociative anaesthetics such as ketamine, and other drugs besides. Psychedelic drugs induce a distinctive and intense kind of altered state of consciousness which is different from the altered states induced by drugs of other classes.
Psychedelics have been studied again in the last two decades as therapeutic and transformative agents, yielding evidence that they can cause lasting psychological benefits with a single dose or with very few doses. Some bioethicists worry that cosmetic psychopharmacology is dehumanising because drugs transform passive subjects in a way that is subjectively opaque and not comprehensible in meaningful human terms.
A passing acquaintance with the literature on psychedelic therapy leads to the intuition that psychedelic transformation is unlike this. In particular, it seems to be more transparent and meaning-involving.
I precisified this intuition as the claim that the psychedelic ASC is causally relevant to the long term benefits, and reviewed four lines of evidence for this claim.
These were: first, the phenomenology of psychedelic transformation; second, the existence of beneficial non-drug altered states; third, correlations between phenomenal variables and benefit variables in a dose-independent fashion; and fourth, the de-rigidifying 26 model of psychedelic therapy based on neuroimaging results.
In closing, I suggested three naturalistically palatable kinds of epistemic benefit which might derive from psychedelic experiences: two direct, and one indirect. The first direct kind of benefit is acquiring knowledge by acquaintance of one's own psychological potential. The second direct kind of benefit is acquiring knowledge by acquaintance of the contingency of one's sense of self. And the indirect kind of benefit is a rejuvenation of cognitive capacities which are important for the acquisition of modal knowledge.
Many questions remain, but the old idea of drug- induced epistemic benefit merits serious attention, even given naturalism Grey eds. Zig zag zen: Buddhism and psychedelics. San Francisco: Chronicle Books. Bogenschutz, M. Forcehimes, J. Pommy, C. Wilcox, P.
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Barbosa, and R. Strassman Psilocybin-assisted treatment for alcohol dependence: a proof-of-concept study. Journal of Psychopharmacology 29, Bourguignon, E. Religion, altered states of consciousness, and social change.
Columbus: Ohio State University Press. Bouso, J. Palhano-Fontes, A. Ribeiro, R. Sanches, J. Crippa, J. Hallak, D. Riba Long-term use of psychedelic drugs is associated with differences in brain structure and personality in humans. European Neuropsychopharmacology 25, I just wanted to tell you this now so you don't get disappointed when Psychedelic Meditation doesn't turn out to be as easy as popping a pill.
But here's the cool thing, if you do download the book and give Psychedelic Meditation a go, you can email me to ask me questions any time. In return all I ask is that you give the book an honest review on site.
Since I sold this book purely as a PDF download through this website not on site , but in May I uploaded a new revised edition to site which is why there are no reviews there yet!
Sound like bullshit? Psychedelic Meditation: I spent the last ten minutes of my meditation watching the roof of my house lift off to reveal a brilliant, starry sky. A brightly coloured UFO was descending towards me. I was beamed up and carried through space to the planet Noronge, where I was unceremoniously ejected.
Thankfully, I had a soft landing and was soon floating on a lazy, purple ocean, my face to the sky. The sun was shining and warm and apparently upside down and in the water next to me was an ostrich. He was wearing a raspberry-flavoured tuxedo, which he assured me in flawless Italian was waterproof. He offered me a martini and began reciting poetry. He read it out backwards because, he said, looking at me out the corner of his ear, it smelt better that way. I had to agree I could go on but let me just confirm that I absolutely, positively did not take any kind of drug whatsoever that day besides my morning coffee.
Get my drift? The Problem with Drugs I am pretty open to admitting that I have sampled my fair share of drugs over the years - and why? Half the time they don't work as well as you'd like and, in my experience there are almost always downsides to the bargain: Nausea Paranoia Depression Come-Downs Making an idiot of yourself "Brain fry" neurological damage It's expensive It can mean hanging around with dodgy people, who may even be dangerous or violent It could mean getting into trouble with the police It can lessen your ability to get along with people.
I have lost several friends because they just couldn't see that their continued heavy drug use was making them negative, unpleasant and selfish And then there are longer term problems like loss of motivation and mental clarity Addiction The erosion of health - it makes me laugh when people rabbit on about how pesticides and cell phones "give you cancer" but then they go and pop E's and smoke weed all weekend long.
What do they think is in those pills? My unique Tri-Focal Meditation Technique - a way to meditate that makes it so easy that even those with the busiest minds find they can finally break through and meditate properly.
The Single Greatest Secret to Happiness in this Life - you'll see how this relates to getting high without drugs when you read it.The traditional Eastern teachings are full of admonishments not to get distracted by the "Chi Scenery" Chi means Energy or Life Force , and if you were meditating for a higher purpose than just feeling good, then this would be a valid argument.
Thus far, I've mentioned three kinds of evidence for that causal relevance claim: first, phenomenology; second, beneficial non-drug altered states; and third, correlations between phenomenal variables and psychological benefit variables.
There is convincing evidence from experience sampling studies that mind-wandering and mental time travel is more ubiquitous in the waking state than we might think, due to the fact that we are often unaware of such episodes Smallwood and Schooler, ; Killingsworth and Gilbert, ; Baird et al.
These structures receive and decode energy. After our initial visit, Tim went back once more by himself. Here are a few excerpts from these letters: