Classic psychedelics have long been used in religious and healing rituals. A recent wave of scientific research has examined the acute effects of psychedelics, including how experiences with them are often described as spiritual, religious, or mystical. However, research has paid insufficient attention to the role of psychedelic experiences in the context of religious/spiritual development. In two studies, we examine religious and spiritual changes related to psychedelic use. In Study 1, using data from multiple birth cohort studies—the 1958 National Child Development Study and the 1970 British Cohort Study (for both, N > 11,000)—we examined the relationship between lifetime psychedelic use and religious affiliation, including religious changes (i.e., de/conversion or switching) and beliefs. In Study 2, we examined prospective changes in self-identification as religious and spiritual over a 2-month period among people who reported psychedelic use in a representative sample from the United Kingdom and the United States (N = 9,732). In Study 1, religious affiliation in childhood and adulthood were associated with reduced likelihood of psychedelic use. Also, lifetime psychedelic use was associated with greater likelihood of stable nonaffiliation with religion and with religious disaffiliation. lysergic acid diethylamide use predicted switching between religions as well. In Study 2, psychedelic use was not related to changes in religiosity or spirituality. Notably, psychedelics’ associations with religious changes did generally not differ from other illicit substances. We discuss our findings by highlighting the context-dependence of psychedelics and their effects and relating them to secularization-related trends.

This fiction article is about trauma and grief, resilience and the celebration of life. It also addresses the role psychedelics can play in bringing about change in our traumatized society by inspiring us and showing us how to use the present as a possibility for fundamental transformation. It is written in the form of a short story to exemplify how these substances work and underline the critical importance of challenging protocols and conventional ways of thinking, and opening up a space for the unexpected. The story discusses societal trends, either already noticeable or hoped for, in the aftermath of the terror attack on the Nova music festival in Re'im, Israel, on October 7, 2023, where roughly two-third of the partygoers were under the influence of psychedelics. Lilla, our fictitious main protagonist, first describes her experience on that day, at the interface of psychedelics and trauma. This part of the story is influenced by observations from our clinical work with survivors as well as by preliminary insights from our phenomenological study. She then goes on to share her fears, thoughts and visions, initiating a discussion on psychedelics and society. Read through the lens of Walter Benjamin's historical materialism, dialectics between past and present, old and new, we believe that insights from psychedelics can provide a critical view of society while allowing us to envision how this moment can be seized as an opportunity, right now, for creating a break in the continuum of history!

Background: Therapeutic and salutogenic effects of psychedelic drugs have been attributed to psychotherapeutic or psychotherapy-like processes that can unfold during the acute psychedelic experience and beyond. Currently, there are no psychometric instruments available to comprehensively assess psychotherapeutic processes (as conceptualized by empirical psychotherapy research) in the context of psychedelic experiences.

Aims: We report the initial validation of the General Change Mechanisms Questionnaire (GCMQ), a self-report instrument designed to measure five empirically established general change mechanisms (GCMs) of psychotherapy—(1) resource activation, (2) therapeutic relationship, (3) problem actuation, (4) clarification, and (5) mastery—in the context of psychedelic experiences.

Methods: An online survey in a sample of 1153 English-speaking and 714 German-speaking psychedelic users was conducted to evaluate simultaneously developed English- and German-language versions of the GCMQ.

Results: The theory-based factor structure was confirmed. The five GCMQ scales showed good internal consistency. Evidence for convergent validity with external measures was obtained. Significant associations with different settings and with therapeutic, hedonic, and escapist use motives confirmed the hypothesized context dependence of GCM-related psychedelic experiences. Indicating potential therapeutic effects, the association between cumulative stressful life events and well-being was significantly moderated by resource activation, clarification, and mastery. Factor mixture modeling revealed five distinct profiles of GCM-related psychedelic experiences.

Conclusion: Initial testing indicates that the GCMQ is a valid and reliable instrument that can be used in future clinical and nonclinical psychedelic research. The five identified profiles of GCM-related experiences may be relevant to clinical uses of psychedelics and psychedelic harm reduction.

Background and aims: Emerging research indicates that psychedelics may have therapeutic potential by fostering meaningful experiences that act as in fl ection points in people ' s narratives of personal development. However, psychedelic research has largely failed to address pertinent developmental considerations. We investigated whether attachment -related variables were associated with psychedelic experiences and whether psychedelic experiences moderated expected links between perceived attachment history and current adult attachment orientations. Methods: We administered an online survey to an international Jewish sample ( N = 185) with psychedelic experience. The survey included measures about recollection of attachment interactions with parents (perceived attachment history), adult attachment orientations (anxiety, avoidance), and psychedelic phenomenology (mystical experiences, challenging experiences, emotional breakthrough, ego dissolution, sensed presence) associated with respondents ' most memorable psychedelic experiences. Results: Perceptions of an insecure attachment history were positively linked to all measures of psychedelic phenomenology ( r ' s = 0.19 - 32, p ' s mostly < 0.01). In contrast, adult attachment orientations were unrelated to psychedelic phenomenology. Also, psychedelic phenomenology mostly did not moderate the links observed between perceptions of an insecure attachment history and adult attachment orientations. Conclusions: Our findings suggest that perceptions of early attachment experiences may be relevant to psychedelic phenomenology. However, subjective experiences associated with naturalistic psychedelic use do not typically attenuate links between a perceived insecure attachment history and attachment insecurity at present.

Many core tenets of positive psychology and the psychology of religion/spirituality (R/S) are essential concepts within the rich literature and culture of the Jewish tradition. Judaism, with its long history of texts, traditions, and practices, can substantively contribute to the developing field of positive psychology. In this chapter, we explore happiness, character, and spirituality within a Judaic framework, opening opportunities for integrative theory, research, and clinical practice. From a theoretical standpoint, these Judaic models provide useful ways of conceptualizing positive psychology constructs. On a pragmatic level, researchers and practitioners can utilize these ideas in their work with the Jewish population, enhancing their efficacy and cultural competence. The chapter includes a general description of Jewish tradition and relevant demographics for context and then summarizes the theory, research, and practice of happiness, character, and spirituality, noting practical suggestions and future directions.

In this paper, we set an agenda for a psychedelic science of spirituality and religion based on attachment theory. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors or predictive models, enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g. insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g. a sense of connection to others/God/the universe, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective. 

The COVID-19 pandemic and resultant health crisis highlighted the lack of scholarly understanding of the effects of sociocultural factors and religious beliefs on compliance with public health guidelines. Orthodox Jews in particular were suspected of mistrusting medical experts and were singled out for alleged non-compliance with COVID-19 health guidelines. We surveyed American Jews (N = 1,141) during the early stages of the pandemic about their religious beliefs connected with the pandemic, trust in relevant public figures, and compliance with health guidelines to examine whether and how these factors are related. Generally, participants expressed high levels of trust in scientists, medical professionals, and religious leaders and a high degree of adherence to health guidelines. We examined how trust varies as a function of sociodemographic features, religious affiliation, and health-related religious beliefs (i.e., spiritual health locus of control). Overall, our research underscores the relevance of religious beliefs and trust in public figures to adherence to health guidelines and public health messaging.

Attachment theory deals with the development and dynamics of interpersonal affectional bonds. It also provides a framework for understanding individuals’ relationship with God, which is central to religion. We review basic concepts of attachment theory and survey research that has examined religion both in terms of normative attachment processes and individual differences in attachment. We cite evidence from cross-sectional, experimental, and longitudinal studies showing that many religious individuals experience God as a source of resilience (e.g. a safe haven and secure base). We also summarize proposed attachment-related developmental pathways to religion. Finally, we review research on religion and mental health undertaken from an attachment viewpoint and discuss future directions.

Given links between stress and obesity, it is likely that individuals gained weight during the COVID-19 lockdown. Research suggests that religiosity facilitates coping, which may have lessened the relationship between stress and weight gain during the COVID-19 lockdown. We examined this relationship among Orthodox Jews (n = 731). Results indicated that stress was marginally associated with weight gain, and that this was moderated by intrinsic religiosity (IR). For those with low IR, stress correlated with weight gain, while for those with mean or higher IR, stress and weight change were unrelated. Results suggest that for some, religiosity may moderate links between stress and weight gain during times of crisis.

Studies examining religion's effects on mental health have insufficiently focused on basic moderators of observed effects. Given that Orthodox Jewish religious culture places greater ritual obligations on men than women, but is gender-equivalent regarding faith, we expected Orthodox Jewish men and women to experience different levels of anxiety in relation to religious practice but not intrinsic religiosity, and that no gender differences would exist among non-Orthodox Jews. In a community sample of 414 Jewish adults (51% Orthodox), religious practice differed predictably based on denomination and gender norms, and intrinsic religiosity was higher for Orthodox Jews. Both practice and intrinsic religiosity were associated with less anxiety overall. However, contrary to expectations, there were no interactions with gender. These results suggest that the effects of Jewish religious observance and belief on anxiety may not be gender-specific, even within communities that ascribe to more traditional religious values and gender roles.