[excerpted from, 9 Keys to Meaning-Making: Transpersonal Psychology ©2023]

Our 5th key focuses on altered states of consciousness, and the mystical experience. Interrelated, both are fundamental elements of transpersonal psychology and also highly conducive to the establishment and presence of meaning. The mystical experience has been associated with religions for centuries, and is now being explored scientifically, in secular contexts.

Altered states of consciousness include a wide range outside of the alert and sleep states; both meditation and lucid dreaming, two aspects of our 2nd key of noetic experience, fall into this category. Mindfulness meditation, therefore, would also qualify, even though mindfulness itself could be considered a ‘hyperalert’ state of finely tuned focus.

The altered state of psychedelics, so utterly transpersonal in nature, is commonly associated with the phenomenon of mystical experience; far from a paranormal construct, this brain-based experience is measured by a range of scientific instruments, including 5 Dimensions of Altered States of Consciousness [5D-ASC] and 11D-ASC, Hood Mysticism Scale, Mystical Experiences Questionnaire, and States of Consciousness Questionnaire, among others (Ko et al., 2022). The phenomenon is often described as ‘life-changing’ as, in mystical experience, we view ourselves and our lives with keen insight.

But can we also induce an altered state, and achieve mystical experience, without ingesting psychedelics? Yes, and yes.

In this key, we focus on 2 related methods, self-hypnosis and trance. Much has been written about each; an overview and basic techniques are offered here, as the scope of this book is broad. By each of these we can alter consciousness and achieve mystical experience; the connection to presence of meaning is in accessing the transpersonal realm.

We are now moving into deeper states of consciousness. While not easy to categorize, it could be said in terms of depth that we go from meditation to lucid dreaming, hypnosis, and then trance – and ultimately, still to be discussed: ego dissolution and self-transcendence. Trance is a form of deliberate dissociation, not to be undertaken casually; Taves (2020) equates the category of mystical experience to alteration of the self, and proposes that our measures of same should be expanded, to include negative or harmful experiences as well as those deemed beneficial. It’s therefore recommended for those who feel mentally stable with a strong sense of self, and perhaps without any history of psychosis.

Each of these – with an eye toward meaning-making.

ASC, any state in which brain rhythms are measurably slower than in waking consciousness or the alert state, provides us with a view into our own psyche (Furlong, 2022). These states can be induced by oneself or a therapist, by various methods or by psychedelics or similar; they can also occur spontaneously.

Schoeller (2023) has proposed that ASC be considered as ‘primary states’, similar to those of childhood or senility in that, unlike secondary states, they’re uninhibited by sociocultural concerns but are a pure fusion of emotion, communication, and action, with a temporary relaxing of self-control in the form of ‘surrender’ or ‘non-attachment’. Referring to such states as ‘mind-revealing’, Schoeller gives examples including hypnosis and trance, as well as dreams, religious experience, creative breakthrough, psychedelic experience, catastrophe and psychosis; milder forms are seen in daydreaming, absorption or ‘flow’, meditation, regression, and transient psychotic episodes.

And so: self-hypnosis.

Hypnosis, as indicated by Schoeller, can be viewed as light trance; the two are sometimes equated without differentiation. However, if you’ve ever had occasion to observe a traditional shaman at work, for example, or experienced deep trance yourself, you’ll know that there is a chasm between them. While hypnosis does have a deeper, spontaneous state known as somnambulism (i.e., sleepwalking), the self-induced version or waking hypnosis is our workable objective, hovering somewhere between meditation and trance.

Waking hypnosis, as differentiated from trance, includes a certain measure of suggestibility and a suspension of our critical faculty or ordinary judgment, whereby we can establish new thought patterns (Phipps, 2019). This state, in which our attention is detached from the surrounding environment and instead focused inward, is induced by a sharp focus of attention and engagement of our imagination to the point that it feels real (Williamson, 2019) – and thus, a practice of mindfulness may help one to facilitate self-hypnosis more easily.. In this state, we can give ourselves suggestions, either verbally or through images (more on that in the Exercises section), toward a particular outcome.

One doesn’t need to have previously experienced hypnosis induced by another, in order to achieve this state through self-induction. In a review of 22 studies, Eason and Parris (2019) discerned that self-induction, or independent self-directed skill, needs no prior experience; their review further identified that listening to audio recordings of another’s induction did not seem to have any notable effect. Benefits of self-hypnosis demonstrated in the studies included reduction of pain, stress, and anxiety, with medium-to-large effect size.

There are many misconceptions about hypnosis, and Lynn et al. (2020) noted and debunked 20 such. Key myths identified include both polarities regarding benefits, i.e., hypnosis as a cure-all and as ineffective; that people are simply hypnotizable or not, that hypnotic methods require great skill, that some types of inductions are more effective than others, that during hypnosis one is minimally or unaware of surroundings, that hypnosis is similar to the sleep state or mindfulness, that hypnosis induces trance including an involuntary aspect, or that hypnosis reliably improves memory or allows long-term memory recall through age regression. None of these are accurate, according to the extensive literature review conducted by these researchers.

And now: trance.

The trance state can range from light to deep, and at its light stage, bears a relationship to the phenomenon of ‘flow’, a construct of complete absorption typically seen in conjunction with creativity and innovation. The condition induced by psychedelics is also akin to a trance state, as is the transcendent ecstasy or bliss of a peak experience. The more unique ‘out-of-body’ experience can also be viewed as a form of trance, whether spontaneous or induced, including the near-death experience. The aforementioned shaman goes into trance in ritual, to commune with and often become temporarily ‘possessed’ by entities from the spirit world; similarly, trance has been commonly associated with religious experience.

Defining trance as ‘mental absorption’, Bronkhorst (2022) notes some areas of overlap with Buddhist meditation, flow, prayer, mystical experience, ritual, and hypnosis, describing this as the shifting between explicit (conscious) and implicit (unconscious) systems of the brain. In a case study of a shaman in active trance state, Rogerson et al. (2021) identified neural correlates according to brain activity detected by fMRI, and further noted the seeming necessity of auditory stimuli for its induction. Bickel (2020) has deemed trance ‘arational practice’ falling outside of rational or irrational states, further proposing its use in education, in forms of trance-based inquiry and trance-based learning.

As mentioned, the flow state – a key component of positive psychology and included in transpersonal phenomena – is similar to that of trance. This deep absorption is characterized by a balance of task and skill, clear goals and markers of progress, loss of self-consciousness, distortions of time, and a fusion of action and awareness (Csikszentmihalyi & Nakamura, 2018; Shepherd, 2022); actor and action become as one. Flow is most often associated with the creative act, though also with learning, and with physical activity such as sports in which complete concentration is required.

Finally, we have the out-of-body experience [OBE], one form of which is the near-death experience [NDE]. Transpersonal in nature and related to the trance state, this phenomenon involves a perceived separation of self from body, as opposed to our 3rd key of somatic knowledge which merges mind and body as one; both are sources of meaning. Shaw et al. (2023) have identified 8 outcomes of OBE: powerful motivating factor, diminished fear of death, greater sense of peace, changed perspective on life, increased self-awareness, a perception of one’s individuality, a reevaluation of one’s relationships, and a newfound or reaffirmed spiritual belief. They refer to OBE / NDE as phenomena commonly associated with profound change, especially in terms of diminished death anxiety.

On to our experiences, of self-hypnosis and of deep trance – for meaning-making.

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Exercises:

First: hypnosis. A light type of trance, particularly so for experienced meditators, it’s an easier state to access, so we begin here.

Begin as in meditation, with a quieting of the mind and slow, steady breathing, distractions minimized. Give yourself an external focus; a candle flame is particularly effective, but you can also use a small glass globe, a decorative jar filled with colored water, or a mirror and your own eyes. (That last one is often emotionally powerful.) Continuing your quiet mind and slow, deep breathing, focus intensely on the object you’ve chosen – first with clear focus, noticing all of its detail (color of flame, for example), then softening your focus as you feel yourself stepping into or infusing with the focal point. Continue in this state for a moment, allowing your breathing now to carry you deeper and deeper into the object of your focus, until you feel a shift as if you are now inside the object. Maintaining this state, allow the word ‘meaning’ to bubble up in your mind; let it simmer there for a while, without trying to interpret it, just maintaining your central focus on the concept of ‘meaning’. When you feel your awareness again shift – when you begin to be aware of the object that was your original focal point, as your focus moves slowly back outside of it and you gaze upon it – carry that ‘meaning’ concept with you. Take a few more deep breaths, and reflect, exploring all that you’ve learned.

This is the basic skill for self-hypnosis; the focus or purpose, once ‘inside’ the focal object, has countless variations, ours here being one of meaning-making; you can also use it for any type of auto-suggestion, including nuances of meaning – as in, exploration of a particular area of meaning already known to you. Engage repeatedly. Use various objects for focus, both to find what works best for you, and to give your brain various foci to ‘play with’ rather than letting it become too familiarized with just one.

One more note: while research has found that being guided by another, including recordings, doesn’t seem to have a notable effect, you might try what we’ve seen in other keys: find a hypnosis induction script that you like, or write your own, and record it in your own voice with a lead of silence for the settling-in period. You might find it easier to achieve the hypnotic state by guiding yourself in this way.

And on to trance.

As the research has shown, a repetitive form of sound is especially helpful to induce a trance state. Prepare by gathering several such recordings, readily available online: steady drumming, Tibetan singing bowl, human heartbeat, or 40 Hz pure tone binaural beat, for example. (You will use only one per trance induction, but may want to explore in different sessions to find which of these is best for you.) A note: the sound must be steady and uninterrupted, so playlists or recordings with advertisement breaks will not do.

Recordings of nature sounds are also not always useful, as a sudden bird call or lightning strike startles and disturbs the trance state; the same goes for bell ringing, as we need very steady and rhythmic sound rather than intermittent. Beating your own drum is also not so effective, as it would require a dual rather than dedicated focus. (A shaman always has others playing the instruments, for example, so he/she can maintain focus elsewhere.) It is possible to do both – but requires advanced skill in trance induction.

Another advantage of recorded sound is that it has a duration; find recordings that are 20 minutes or 1 hour or whatever length you’re allotting to the experience as, once the recording concludes and silence ensues, you will naturally and gradually return to an alert state. (Make sure that your recording stands alone, and will not give way to whatever follows it in a playlist, for example.) Alternately, you can set an alarm – but ensure that it will gradually sound, rather than loudly and suddenly.

Best now to use earbuds or headphones, so all external distractions are removed; a blindfold or eyeshade to shut out visual stimuli is also helpful. Sit comfortably, in a safe place where you can be uninterrupted and need not focus on the external; sometimes, even sitting inside a closet with the door closed provides an optimal setting. With your recording in your ears, focus on your breathing, its rhythm gradually matching that of the recording. Once you feel relaxed and your breathing is matched to the sound, focus entirely on the latter, allowing the sound to take you ever deeper into your own mind.

As you focus on the rhythmic sound, keep the word ‘meaning’ firmly in your mind. Allow yourself to go deeply into the experience, knowing that you are in a very safe, secure, and private space, are comfortable, and have a way out: a limit to your music or an alarm set, in order to return with ease at the session’s conclusion. When you do finally emerge, take a few deep breaths, and reflect: what have you learned? How does this reflect on your presence of and search for meaning? Repeat this process on a regular basis, monthly or even weekly. Each time you do, you’ll find yourself able to go more deeply into your unconscious.

Trance can also be used for other more specific life questions, of course, and for stimulating creativity, as the flow state is one type of trance. We can also engage in trance to experience the ecstatic or bliss state; when in the trance, focus not on ‘meaning’ but on ‘happiness’ and allow it to expand, and expand, and expand, until you are filled to overflowing with this emotion, infused. This is the original purpose of trance music and dance, too, found in indigenous forms of worship throughout cultures; you can engage in trance coupled with movement, or simply sway or rock your body when in the sitting position.

References:

Bickel BA (2020). Trance, Sacred Place and Collaboration. In: Art, Ritual, and Trance Inquiry. Palgrave Studies in Movement across Education, the Arts and the Social Sciences. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-45745-7_3

Bronkhorst J (2022). Buddhist meditation, flow and ritual. In:  Anand S (ed), Rethinking Buddhism: Text, context and interpretations (pp. 183-203). Delhi: Primus Publishers.

Csikszentmihalyi M and Nakamura J (2018). Flow, Altered States of Consciousness, and Human Evolution. Journal of Consciousness Studies 25:11-12, 102-14.

Eason AD and Parris BA (2019). Clinical applications of self-hypnosis: A systematic review and meta-analysis of randomized controlled trials. Psychology of Consciousness: Theory, Research, and Practice 6:3, 262-278. https://doi.org/10.1037/cns0000173

Furlong D (2022). Altered states of consciousness within therapeutic modalities – exploring commonalities of experience: A qualitative grounded theory study. Consciousness, Spirituality & Transpersonal Psychology 3, 158-171. https://doi.org/10.53074/cstp.2022.33

Ko K, Knight G, Rucker JJ et al. (2022). Psychedelics, Mystical Experience, and Therapeutic Efficacy: A Systematic Review. Frontiers in Psychiatry 13:917199. https://doi.org/10.3389/fpsyt.2022.917199

Lynn SJ, Kirsch I, Terhune DB et al. (2020). Myths and misconceptions about hypnosis and suggestion: Separating fact and fiction. Applied Cognitive Psychology 34, 1253-1264. https://doi.org/10.1002/acp.3730

Phipps WD (2019). Waking Hypnosis as a Psychotherapeutic Technique. Sleep and Hypnosis: A Journal of Clinical Neuroscience and Psychopathology 21:3, 188-200. http://dx.doi.org/10.5350/Sleep.Hypn.2019.21.0187

Rogerson RG, Barnstaple RE, and DeSouza JF (2021). Neural Correlates of a Trance Process and Alternative States of Consciousness in a Traditional Healer. Brain Sciences 11:4:497. https://doi.org/10.3390/brainsci11040497

Schoeller F (2023). Primary States of Consciousness: A Review of Historical and Contemporary Developments. PsyArXiv PPR652946 [preprint]. https://doi.org/10.31234/osf.io/r8pmk

Shaw J, Gandy S, and Stumbrys T (2023). Transformative effects of spontaneous out of body experiences in healthy individuals: An interpretative phenomenological analysis. Psychology of Consciousness: Theory, Research, and Practice. https://doi.org/10.1037/cns0000324

Shepherd J (2022). Flow and the dynamics of conscious thought. Phenomenology and the Cognitive Sciences 21, 969-988. https://doi.org/10.1007/s11097-021-09762-x

Taves A (2020). Mystical and Other Alterations in Sense of Self: An Expanded Framework for Studying Nonordinary Experiences. Perspectives on Psychological Science 15:3, 669-690. https://doi.org/10.1177/1745691619895047

Williamson A (2019). What is hypnosis and how might it work? Palliative Care: Research and Treatment 12. https://doi.org/10.1177/1178224219826581