# Altered States While the term "altered states" might sound very modern, the core idea – that there are ways of experiencing reality, the self, or consciousness that differ significantly from our usual waking state – has deep roots in philosophical traditions across the globe. It's not always about dramatic trances; sometimes, it's about fundamental shifts in perspective or accessing deeper layers of the mind. You might find that the approaches and goals associated with these states vary quite a bit between East and West, although there are some surprising parallels and even historical connections. **Exploring Beyond the Ordinary in Western Philosophy** When we look at Western philosophy, particularly some ancient schools, we see a focus on transforming one's inner state as a core part of the philosophical endeavor. Philosophy wasn't always confined to abstract theories or text analysis; it was often considered an "art of living". Thinkers aimed to incorporate a "true perspective" into the very center of their being. One way this was pursued was through "spiritual exercises," which were daily routines designed to help achieve this goal. These exercises can be seen as techniques intended to produce specific "psychic effects" or promote a transformation of consciousness. This focus on internal discipline and transformation resonates with aspects of what might be considered engaging with or cultivating non-ordinary states. Moving to more recent times, the sources discuss existential psychology, which grew out of European philosophy. This field emphasizes "understanding" (Verstehen) human existence, which includes aspects beyond purely intellectual insight. This "understanding" can be akin to "emotional insight" in therapy and is linked to what's called "ecstatic reason". This "ecstatic reason" isn't just rational thought; it embraces "irrational aspects" like intuition, illumination (aha! moments), emotional involvement, and catharsis. These experiences, while not always full-blown altered states, certainly involve shifts in typical cognitive and emotional processing and are seen as crucial for personal transformation. Western philosophy has also long grappled with questions about the nature of reality itself and how we know what is real. From Plato's allegory of the cave, which questioned whether our perceived world is just shadows of a higher reality, to modern ideas about simulations, there's a thread of thought that asks if our normal waking experience is the only or the truest reality. This questioning can sometimes lead to considering states where one might perceive reality differently. Furthermore, the sources mention Western mysticism as a tradition that seeks to unite the "visible and invisible" realms, aiming for a state where there's "no chasm" between them. This implies an experience where ordinary distinctions break down, suggesting a profound shift in consciousness. Ideas around the "unconscious" in Western psychology, particularly as explored by figures like Jung, also touch upon realms of experience beyond the conscious ego. Jung viewed the psyche as having conscious and unconscious parts and saw "psychic energy" as involving the "play of opposites" between them. Engaging with the unconscious, which the sources note is often viewed with suspicion in the West, can lead to experiences far from ordinary consciousness. Jung also noted that assimilating the unconscious is a task for the future, suggesting it's not easily done within our typical conscious framework. For further exploration in the Western context, you might look into: - The specific "spiritual exercises" of ancient philosophies like Stoicism or Neoplatonism. - The concept of "ecstatic reason" in existential psychology and how it relates to therapeutic practice. - Different traditions of Western mysticism and contemplative practices. - Jung's exploration of the collective unconscious and archetypes and how these manifest in non-ordinary experiences. **Approaches to Inner Experience in Eastern Philosophy** Eastern philosophical traditions, including those from India and China (like Buddhism, Taoism, and Hinduism), often have a less rigid distinction between philosophy and religion. Philosophy isn't just an intellectual pursuit; it's deeply integrated with practices aimed at transforming one's understanding and experience of life. Many Eastern traditions are considered "ways of liberation". A central theme in many Eastern philosophies is the pursuit of states of consciousness that go beyond the limited, ordinary mind. Practices like meditation (including techniques like śamatha and vipaśyanā) and yoga are integral to these traditions. These are described as "spiritual exercises" or "technical procedures" with the goal of achieving specific "psychic effects" or transformation. The aims of these practices can include training the mind to be aware and focused on the present moment (mindfulness), achieving states of stillness, clarity, and nonconceptuality, discerning the "essence of mind", and realizing the nature of reality, often described as being "empty of inherent nature" or "free from conceptual elaborations". These practices are seen as paths to overcoming duality and achieving liberation or enlightenment. Experiences can arise during practice, such as feelings of bliss or clarity, but the traditions caution against fixating on these as the ultimate goal. Eastern traditions also frequently discuss the nature of consciousness and different states of being. The Upanishads, for instance, describe distinct levels of mind, and some traditions view dreams as significant states of consciousness or even as practices. Zhuangzi's famous butterfly dream story, for example, raises profound questions about the nature of reality and the distinction between waking and dreaming states. Daoism, in particular, views contemplating dreams as a way to practice the "Way" and experience the transformable nature of things. Shamanic traditions, found globally but mentioned in relation to Eastern thought in the sources, also rely on achieving ecstatic or trance states through various techniques (like drumming, dancing, or sometimes the use of substances). These states are seen as allowing the practitioner to transcend the ordinary human condition and gain insight or access to other realms. The sources note parallels between shamanic techniques and yogic practices in Buddhism and Hinduism. Eastern philosophies tend to prioritize "psychic reality" and view the psyche as fundamental to existence. They often emphasize understanding through lived experience rather than purely abstract thought. The concept of the "union of opposites," often symbolized by Yin and Yang, is also central in some Eastern traditions and relates to a unified state beyond dualistic perception. For further exploration in the Eastern context, you might look into: - Specific meditation techniques like Vipassanā or the stages of śamatha practice. - The philosophical concepts of _maya_ (illusion) and Śūnyatā (emptiness). - The different schools of Buddhism and Hinduism and their unique approaches to spiritual practice and realization. - Taoist views on the "Way" and the nature of reality. **Interconnections and Different Angles** While Eastern and Western philosophies developed along largely separate paths for a long time, the sources note that there has been increasing interest and influence in recent centuries, particularly from the East on the West. Some Western thinkers saw Eastern ideas as offering perspectives that could complement or correct certain Western tendencies, like the strong subject-object split or the focus on conquering nature. There's a noted "surprising parallelism" between Eastern thought and existentialism, both being concerned with "ontology" or the study of being, and seeking a connection to reality that goes deeper than the subject-object division. However, simply adopting practices from another culture without understanding their context was seen by some, like Rollo May, as potentially avoiding or oversimplifying the problems specific to one's own culture. This highlights that while the practices might induce similar _states_, their philosophical meaning and integration into a way of life are deeply tied to their originating tradition. Some sources also touch upon how these non-ordinary experiences relate to psychological well-being. While some experiences in altered states or related to the unconscious might resemble psychological conditions like schizophrenia, Eastern traditions often emphasize integrating these experiences and achieving a state of psychological health or liberation. The rise of mindfulness in Western secular settings is an example of a practice adapted from a philosophical/religious tradition for psychological benefits. Ultimately, both Eastern and Western philosophies, in their unique ways, acknowledge experiences and states of mind that go beyond ordinary waking consciousness. Whether through rigorous spiritual exercises, ecstatic reason, contemplative practices, or the exploration of the unconscious and the nature of reality, the journey into these states has been seen as a path to deeper understanding, transformation, or liberation. **1. Defining "Altered States" - What Are We Talking About?** First, let’s clarify what constitutes an “altered state.” It’s not simply being in a different mood or feeling stressed. It refers to significant and noticeable deviations from ordinary consciousness. These can involve: * **Changes in Perception:** Distortions of time, space, color, sound, etc. * **Emotional Shifts:** Intense joy, profound sadness, fearlessness, detachment. * **Cognitive Changes:** Altered thought patterns, enhanced creativity, a sense of unity or connection, loss of self-boundaries. * **Sensory Experiences:** Hallucinations (visual, auditory, tactile), synesthesia (blending senses – e.g., "seeing" sounds). * **Changes in Self-Awareness:** A diminished sense of self, ego dissolution, a feeling of being outside one's body. These states can be induced by various means: meditation, ritual practices, sensory deprivation, psychoactive substances (though the philosophical discussion often *transcends* the method), intense physical exertion, trauma, or even extreme fatigue. The key is that they represent a departure from what’s considered "normal" waking consciousness. **2. Eastern Philosophies & Altered States:** Eastern traditions have historically placed significant value on exploring and achieving altered states as pathways to spiritual insight and liberation. Here's a look at three major players: * **Hinduism (particularly Yoga & Vedanta):** The concept of *Samadhi* is central. Samadhi represents a state of profound meditative absorption, often described as blissful union with the divine or ultimate reality (Brahman). Different levels of Samadhi exist, each involving deeper degrees of altered consciousness. * **Yoga:** Various yoga practices (Hatha Yoga for physical postures, Raja Yoga for meditation) are designed to quiet the mind and prepare the body for achieving Samadhi. The *Yoga Sutras of Patanjali* provide a detailed framework for this process. * **Vedanta:** This school emphasizes the illusory nature of the individual self (Atman) and its ultimate identity with Brahman. Altered states, particularly those involving ego dissolution, are seen as glimpses into this underlying reality. The *Upanishads* are foundational texts here. * **Buddhism:** The Buddhist path aims at liberation from suffering through understanding impermanence and the nature of self. Altered states play a crucial role in this process: * **Jhana (Meditative Absorptions):** These are progressively deeper levels of meditative concentration, each characterized by specific altered perceptual and cognitive experiences. They lead towards insight into the true nature of reality. The Pali Canon (especially the *Satipatthana Sutta*) describes these Jhanas in detail. * **Enlightenment (Nirvana):** While not strictly an "altered state" in the sense of a temporary experience, Nirvana represents a radical transformation of consciousness – the cessation of suffering and the end of the cycle of rebirth. It's arguably the ultimate altered state, permanently transcending ordinary awareness. * **Taoism:** Taoist practices emphasize living in harmony with the *Dao*, the underlying principle of the universe. Altered states are sought through: * **Meditation & Qigong:** These practices cultivate internal energy (Qi) and promote a state of relaxed alertness, often leading to altered perceptions and a sense of connection with nature. * **Spontaneous Practices (Ziran):** Taoism values naturalness and spontaneity. Experiences arising naturally from these states are considered valuable insights into the Dao. **3. Western Philosophy & Altered States:** Western approaches have been more varied, often viewing altered states with suspicion or attempting to explain them through rational frameworks. However, there's a rich history: * **Ancient Greece (Plato & Pythagoras):** Plato’s theory of Forms suggests that true knowledge is accessed through transcending the limitations of sensory experience – hinting at an altered state of understanding. Pythagoreans used rituals and music to induce ecstatic states believed to connect them with divine realms. * **Neoplatonism (Plotinus):** Plotinus described mystical experiences involving a "One" beyond all being, accessed through contemplative practices that lead to a kind of soul-transcendence – an altered state of consciousness. * **Renaissance & Romanticism:** Interest in mysticism and altered states resurfaced during these periods, often linked with artistic creativity and spiritual exploration. * **19th & 20th Century Philosophy:** Figures like William James (in *The Varieties of Religious Experience*) explored religious experiences as potentially valid forms of consciousness that deviate from the ordinary. Phenomenology (Husserl, Merleau-Ponty) attempted to describe subjective experience in a rigorous way, which could be applied to altered states. * **Modern Psychology & Philosophy:** The rise of psychology has brought new perspectives: * **Psychedelic Research (1960s):** Researchers like Timothy Leary explored the potential for psychedelic substances to induce altered states and facilitate psychological insights (though this research was largely curtailed due to ethical concerns). * **Transpersonal Psychology:** This field focuses on experiences that transcend the ego, such as peak experiences, mystical states, and near-death experiences. **4. Comparisons & Cautions:** * **Intentionality:** A key difference is often the *intentionality* behind seeking altered states. Eastern traditions generally view them as a deliberate pursuit of spiritual growth. Western approaches have sometimes been more focused on analyzing or explaining these states rather than actively cultivating them. * **Integration:** Eastern philosophies emphasize integrating altered state experiences into daily life – transforming one's character and behavior. Western perspectives have sometimes struggled with the challenge of translating insights gained in altered states into practical action. * **Potential Risks:** It’s crucial to acknowledge that altered states can be psychologically destabilizing for some individuals, especially if induced by substances or without proper guidance. Both Eastern and Western traditions emphasize the importance of ethical considerations and responsible practice. --- **Exploring Altered Consciousness States** The sources discuss a range of altered states of consciousness, including those induced by psychedelic drugs, natural states like dreaming and deep sleep, practices like meditation and trance, and pathological states associated with mental illness. These experiences are often seen as providing access to aspects of mind or reality that are typically inaccessible in normal waking consciousness. **Psychedelic-Induced States** Psychedelic substances like mescaline, LSD, psilocybin, and ayahuasca are highlighted as chemicals that can expand consciousness. LSD is likened to a microscope for psychology, allowing one to see things that would otherwise remain unseen. These drug-induced experiences are described as unique and varied, even for the same individual. One potential use of psychedelics is to help individuals break free from "imprisoning model[s]" of reality, particularly if they are strongly attached to a finite perception as absolute. Even if taken without the explicit goal of seeking another reality, the "shock" of the experience can potentially aid spiritual work. Programmed psychedelic sessions can also have therapeutic value, offering new perspectives on strong attachments or learned habits by providing a temporary experience of transcending them. Deeper psychedelic experiences are said to allow the transcendence of polarities like good and evil, potentially diminishing fears like the fear of death. Milder psychedelics are even used by some sadhus in India to facilitate emotional release and connection with the divine in bhakti yoga. However, the impermanence of the experience is noted as a significant drawback; one "still come[s] down". There is also a risk of experiencing only "astral planes" where the ego remains active, leading to attempts to use perceived powers for self-service and potentially creating negative consequences or "karma". Individuals might get "stuck" in these astral planes, losing contact with the physical world, a state sometimes leading to hospitalization in the West. The ultimate reality is described as encompassing and transcending all these planes. Specific psychedelic experiences mentioned include states of total homogeneous light and bliss, seeing others as cellular structures or energy patterns, transcending form to perceive pure energy or "White Light", and encountering apparently autonomous and intelligent "machine elves" in non-three-dimensional spatiality induced by tryptamines, who seem to teach through singing and presenting idea complexes. These substances are seen as potentially providing insights into unconscious levels of mind. The feeling of profound "acid insights" is biochemically linked to the blockade of serotonin release, a phenomenon also occurring during REM sleep. Future technologies aimed at manipulating dreams or inducing specific experiences using similar principles raise concerns about potential addiction, withdrawal from waking life, and disruption of essential sleep functions. Psychedelics are distinguished from standard medical drugs that alter physiology; while medical drugs change one's biological state, psychedelics offer new perspectives and can bring unconscious dynamics to the surface. Ayahuasca, for example, can induce a shift in consciousness that alters one's presence and perspective. **Dreams and Sleep States** Dreams represent a natural altered state of consciousness, sometimes listed as one of four possible states alongside waking, deep sleep, and a fourth nondual state. Ancient texts explore the differences between dreams and waking experience and what is continuous between them. Dreams are thought to reveal unconscious parts of the mind and can bring suppressed emotional material into consciousness. Hallucinations are conceptually related to dreams, being described as a form of "dreaming whilst awake". Different stages of sleep, like REM and non-REM sleep, are associated with distinct brain chemistry, which influences the nature of mental activity, such as the enhanced sense of significance given to weak associations during REM sleep due to serotonin blockade. The metabolic state of the brain differs between sleep stages and drug-induced states. Certain meditation practices, like those leading to the "clear light state," can induce brief experiences similar to those occurring naturally during deep sleep (as well as death, fainting, and sexual climax). The difficulty in understanding how the brain generates consciousness applies equally to the subjective experience of dreaming. **Trance, Possession, Shamanism, and Hypnosis** Trance states are discussed in the context of archaic religious technologies like shamanism. Both shamans and individuals with schizophrenia are described as having greater access to unconscious processes. The key difference is that shamans integrate these processes into consciousness without personality disintegration, whereas schizophrenics may be overwhelmed. Shamanic initiation often involves an "effort at psychic reorganization". Trance itself is characterized by a lessening or loss of normal consciousness, a reduction or effacement of the sense of self ("analog 'I'"), and often involves a role accepted by the group. It may be directed towards an authoritative figure or spirit. Possession is presented as a more extreme form where a god or spirit completely dominates the person's speech and actions, often without the individual remembering what happened. The voice may be distorted, and the person appears different from their normal self, sometimes seeming more intelligent. This state is potentially linked to neurological control of speech centers in one hemisphere by the other, leading to a loss of normal consciousness. These phenomena are seen as vestiges of the "bicameral mind" theory. Training for possession can involve stages, including moving between conscious and unconscious states. Hypnosis is identified as another type of trance, involving diminished or absent normal consciousness and restricted introspection or self-monitoring. In deeper hypnotic states, perception (like hearing or pain), emotions, identity, and even automatic responses can be altered by suggestion. Hypnosis is considered an "unwanted anomaly" in psychology because it challenges conventional ideas about conscious self-control and personality. The idea of dissociation is used to understand hypnosis, where mental processes function independently of conscious awareness, a concept seen as reminiscent of the bicameral organization of mind. Ancient accounts also mention states of rapture and ecstasy induced by sound, leading to separation of the soul from the body and exposure to divine influences. **Meditation and Mystical Experiences** Meditation and systematic spiritual practices are explored as methods to alter ordinary consciousness, potentially offering insights into visionary or mystical experiences. These practices can lead to profound states like "ecstatic religious unity" or "political unity," fostering self-discovery. Mystical experiences are described as sudden shifts in perception, providing glimpses into seemingly different universes. Meditation can induce various altered states, including visions, lights, and rapture. Some experiences reported include feelings of oneness, seeing pure energy, or states of homogeneous light and bliss. Spiritual practices are seen as working on the "Story of Self" and the idea of separation. Buddhist meditation traditions, like Mahamudra, describe a path involving analytical insight (_vipaśyanā_) leading to nonconceptual states (_samādhi_). The goal is often to rest in nonconceptuality. Experiences of clarity-awareness arise, stemming from the mind's naturally pure and luminous nature. Not clinging to or modifying mental states, including positive experiences like bliss or clarity, is crucial; fixation on these can be a "straying" from the path. Advanced meditative states involve dissolving dualistic perceptions (object/perceiver, appearance/mind), blending ordinary reality (_saṃsāra_) and enlightenment (_nirvāṇa_), and developing subtle supercognitive abilities. The "clear light state" is a particularly subtle state attainable through meditation. Moments of intense awareness, such as the "aha" experience or religious epiphanies, are characterized as moments where the eternal touches time. **Altered States and Mental Illness** Several sources link altered states to mental illness, particularly schizophrenia. Verbal hallucinations are a prominent symptom in schizophrenia and are viewed by some as a vestige of earlier forms of mentality. Schizophrenia is characterized as a disorder of the psychological system of the brain. The unconscious contents can overwhelm ego-consciousness in certain conditions, leading to psychosis, insanity, and confusion. The unconscious is described as a decentralized network with a tendency towards autonomy. Some theories suggest that psychological disorders, in general, are "disorders of consciousness," rooted in the conscious mind's refusal to engage with difficult issues, pushing them into the unconscious. The concept of "delirium" in schizophrenia is also discussed, suggesting it provides access to a realm of pure feeling or affect, distinct from empirical reality. The challenges of studying hallucinations in schizophrenia are noted, and some theories of consciousness, like Jaynes's bicameral mind theory, are considered potentially essential for understanding it. **Consciousness and the Unconscious** Altered states frequently involve increased access to, or interaction with, the unconscious. The unconscious is depicted as a vast, dynamic realm from which consciousness emerges, in constant interaction with it. It is not a second organized personality but rather a collection of psychic processes with a tendency towards autonomy. While consciousness is often understood as limited and selective, practices aiming for "universal consciousness" like Samadhi can lead to a state where ego-consciousness is subsumed by the unconscious, resulting in an all-embracing but nebulous state. Much of our associative thinking, which underpins our mental life, occurs silently and is hidden from our conscious awareness, highlighting the limits of our self-knowledge. The concept of the unconscious is also integrated into some non-Western understandings of consciousness, such as the Tibetan Buddhist term _namshe_ which covers both conscious and what Western psychology calls unconscious experiences. Psychological disorders can be understood in terms of conscious avoidance pushing issues into the unconscious. **Challenges in Understanding and Defining Consciousness** The sources emphasize the inherent difficulty in defining and understanding consciousness, particularly in relation to altered states. There is a lack of a single, clear definition, which creates barriers to psychological theories. Consciousness is often described as a wholly interior and private experience, inaccessible to external measurement. While the _contents_ of consciousness can be dramatically altered by physiological events like drugs or trauma, the underlying "transcendental condition" or unity of consciousness is argued to be immune to disruption. Distinguishing between arousal/attention and actual self-awareness is crucial; a person can be fully alert without being self-aware, and we cannot fully know the subjective quality of mental states in significantly altered conditions if memory is impaired. The subjective nature of consciousness means dealing with internal phenomena rather than easily measurable material objects, leading to the use of metaphors like light or a flowing river in descriptions. The "explanatory gap" between physical processes in the brain and subjective experience remains a challenge for scientific theories. Different cultures and languages have varied terms and conceptual frameworks for discussing consciousness and mental phenomena, adding another layer of complexity. Some perspectives question whether "consciousness" is even a single, unitary phenomenon, suggesting the term might encompass many different things, and attempts to essentialize it could be distorting or lead to elitist views.