Psychedelic Therapy: Naturalistic Mechanism Meets Buddhist Philosophy

Abstract

In recent decades second wave of psychedelic studies, or the so-called psychedelic renaissance, has gained a growing momentum. Despite the promise psychedelic therapy holds, there is no consensus yet on how it works, or what is the mechanism(s) of psychedelic therapy.

This study compares philosopher Chris Letheby`s theory of the naturalistic mechanism of psychedelic therapy with Buddhist philosophy and Vajrayana Buddhist mind training. Letheby`s theory starts from the notion that naturalism is true. From this follows that although empirical psychedelic studies reveal positive correlation between mystical or spiritual experiences and improved well-being, the real mechanism of psy-chedelic therapy doesn`t include any non-naturalistic metaphysical beliefs. However, Letheby admits that experience must have a central role in the mechanism of psychedelic therapy. But instead of forming non-naturalistic beliefs from the basis of mystical or spiritual experiences, improved well-being is caused by momentary disruption in the self-representation that gives patient a chance to see herself in a different way. Letheby argues that these changes can be explained by using ideas of computational theory of mind, representationalism, and predictive processing. However, this study argues that there is philosophical or epistemological confusion in the idea of connecting naturalism with representationalism and predictive processing.

On the other hand, there are obvious phenomenological similarities with mystical or spiritual experiences gained under psychedelics and experiences of Buddhist meditation or mind training practitioners and masters. This study argues that understanding Buddhist thought only makes sense if the practical soteriology of Buddhism, the liberation from suffering, is taken into account. From this follows that Buddhism and psychedelic therapy in general have a common aim. The study also argues that if Buddhist philosophy of mind is seen as an epistemological idealism, or more precisely as non-dualist phenomenology, instead of metaphysical dualism or idealism, it doesn`t hold non-naturalistic metaphysical beliefs. This non-dualistic phenomenology is evident especially in tantric Vajrayana Buddhism where the aim of mind training is to be liberated from suffering in one lifetime. Therefore, the need for belief in rebirth or reincarnation and mind/body dualism it seems to entail is not essential. However, this study suggests that psychedelic research would benefit from a broader view towards the nature of reality that comes from Buddhist Madhyamika philosophy and enactive thought.

Besides philosophical and theoretical issues, this study also contributes to practical discussion on the mechanism(s) of psychedelic therapy by arguing that better knowledge and understanding of Buddhist philosophy and practical know-how of Vajrayana Buddhist mind training could be beneficial to psychedelic therapy. Firstly, study shows that there is a historical and present-day connection with psychedelic use and serious Buddhist mind training, and psychedelics are used as a gateway to Buddhism and as an adjunct to Buddhist mind training. Secondly, study shows that Buddhist philosophy and experiential know-how of Vajrayana Buddhist mind training could help psychedelic therapy by understanding the significant role of insight or pointing to the nature of the mind have in Buddhist view of alleviating suffering.