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Ego death
Complete loss of subjective self-identity

Ego death refers to a "complete loss of subjective self-identity" and appears in various contexts, including psychology, mythology, and spirituality. The 19th-century thinker William James described it as "self-surrender," while Jungian psychology calls it psychic death, marking a profound transformation of the psyche. In mythology, Joseph Campbell linked ego death to the Hero's Journey (Monomyth) as a rebirth phase. The term also relates to drug experiences, used by Timothy Leary to describe ego loss during an LSD trip. In contemporary spirituality, especially in New Age and Eastern traditions, ego death means detaching from self-centeredness, a key aspect of Eckhart Tolle's teachings on overcoming suffering.

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Definitions

Ego death and the related term "ego loss" have been defined in the context of mysticism by the religious studies scholar Daniel Merkur as "an imageless experience in which there is no sense of personal identity. It is the experience that remains possible in a state of extremely deep trance when the ego-functions of reality-testing, sense-perception, memory, reason, fantasy and self-representation are repressed [...] Muslim Sufis call it fana ('annihilation'),22 and medieval Jewish kabbalists termed it 'the kiss of death'".23

Carter Phipps equates enlightenment and ego death, which he defines as "the renunciation, rejection and, ultimately, the death of the need to hold on to a separate, self-centered existence".2425

In Jungian psychology, Ventegodt and Merrick define ego death as "a fundamental transformation of the psyche". Such a shift in personality has been labeled an "ego death" in Buddhism, or a psychic death by Jung.26

In comparative mythology, ego death is the second phase of Joseph Campbell's description of the Hero's Journey,27282930 which includes a phase of separation, transition, and incorporation.31 The second phase is a phase of self-surrender and ego-death, after which the hero returns to enrich the world with their discoveries.32333435

In psychedelic culture, Leary, Metzner, and Alpert (1964) define ego death, or ego loss as they call it, as part of the (symbolic) experience of death in which the old ego must die before one can be spiritually reborn.36 They define ego loss as "... complete transcendence − beyond words, beyond spacetime, beyond self. There are no visions, no sense of self, no thoughts. There are only pure awareness and ecstatic freedom".3738

Several psychologists working on psychedelics have defined ego-death. Alnaes (1964) defines ego death as "[L]oss of ego-feeling".39 Stanislav Grof (1988) defines it as "a sense of total annihilation [...] This experience of "ego death" seems to entail an instant merciless destruction of all previous reference points in the life of the individual [...] [E]go death means an irreversible end to one's philosophical identification with what Alan Watts called "skin-encapsulated ego".40 The psychologist John Harrison (2010) defines "[T]emporary ego death [as the] loss of the separate self[,] or, in the affirmative, [...] a deep and profound merging with the transcendent other.41 Johnson, Richards and Griffiths (2008), paraphrasing Leary et al. and Grof define ego death as "temporarily experienc[ing] a complete loss of subjective self-identity.42

Conceptual development

The concept of "ego death" developed along a number of intertwined strands of thought, including especially the following: romantic movements43 and subcultures;44 Theosophy;45 anthropological research on rites de passage46 and shamanism;47 William James' self-surrender;48 Joseph Campbell's comparative mythology;49505152 Jungian psychology;5354 the psychedelic scene of the 1960s;55 and transpersonal psychology.56

Western mysticism

According to Merkur,

The conceptualisation of mystical union as the death of the ego, while the soul remains the sole bearer of the self, and its replacement by God's consciousness, has been a standard Roman Catholic trope since St. Teresa of Ávila; the motif traces back through Marguerite Porete, in the 13th century, to the fana,57 "annihilation", of the Islamic Sufis.58

Jungian psychology

According to Ventegodt and Merrick, the Jungian term "psychic death" is a synonym for "ego death":

In order to radically improve global quality of life, it seems necessary to have a fundamental transformation of the psyche. Such a shift in personality has been labeled an "ego death" in Buddhism or a psychic death by Jung, because it implies a shift back to the existential position of the natural self, i.e., living the true purpose of life. The problem of healing and improving the global quality of life seems strongly connected to the unpleasantness of the ego-death experience.59

Ventegodt and Merrick refer to Jung's publications The Archetypes and the Collective Unconscious, first published 1933, and Psychology and Alchemy, first published in 1944.6061

In Jungian psychology, a unification of archetypal opposites has to be reached, during a process of conscious suffering, in which consciousness "dies" and resurrects. Jung called this process "the transcendent function",62 which leads to a "more inclusive and synthetic consciousness".63

Jung used analogies with alchemy to describe the individuation process, and the transference-processes which occur during therapy.64

According to Leeming et al., from a religious point of view psychic death is related to St. John of the Cross' Ascent of Mt. Carmel and Dark Night of the Soul.65

Mythology – The Hero with a Thousand Faces

See also: Dying-and-rising god and Descent to the underworld

In 1949, Joseph Campbell published The Hero with a Thousand Faces, a study on the archetype of the Hero's Journey.66 It describes a common theme found in many cultures worldwide,67 and is also described in many contemporary theories on personal transformation.68 In traditional cultures it describes the "wilderness passage",69 the transition from adolescence into adulthood.70 It typically includes a phase of separation, transition, and incorporation.71 The second phase is a phase of self-surrender and ego-death, whereafter the hero returns to enrich the world with his discoveries.72737475 Campbell describes the basic theme as follows:

A hero ventures forth from the world of common day into a region of supernatural wonder. Fabulous forces are there encountered and a decisive victory is won. The hero comes back from this mysterious adventure with the power to bestow boons on his fellow man.76

This journey is based on the archetype of death and rebirth,77 in which the "false self" is surrendered and the "true self" emerges.78 A well known example is Dante's Divine Comedy, in which the hero descends into the underworld.79

Psychedelics

See also: Shamanism, Neo-shamanism, and Beat Generation

Main articles: The Psychedelic Experience and Bardo

Concepts and ideas from mysticism and bohemianism were inherited by the Beat Generation.80 When Aldous Huxley helped popularize the use of psychedelics, starting with The Doors of Perception, published in 1954,81 Huxley also promoted a set of analogies with eastern religions, as described in The Perennial Philosophy. This book helped inspire the 1960s belief in a revolution in western consciousness82 and included the Tibetan Book of the Dead as a source.83 Similarly, Alan Watts, in his opening statement on mystical experiences in This Is It, draws parallels with Richard Bucke's 1901 book Cosmic Consciousness, describing the "central core" of the experience as

... the conviction, or insight, that the immediate now, whatever its nature, is the goal and fulfillment of all living.84

This interest in mysticism helped shape the emerging research and popular conversation around psychedelics in the 1960s.85 In 1964 William S. Burroughs drew a distinction between "sedative" and "conscious-expanding" drugs.86 In the 1940s and 1950s the use of LSD was restricted to military and psychiatric researchers. One of those researchers was Timothy Leary, a clinical psychologist who first encountered psychedelic drugs while on vacation in 1960,87 and started to research the effects of psilocybin in 1961.88 He sought advice from Aldous Huxley, who advised him to propagate psychedelic drugs among society's elites, including artists and intellectuals.89 On insistence of Allen Ginsberg, Leary, together with his younger colleague Richard Alpert (Ram Dass) also made LSD available to students.90 In 1962 Leary was fired, and Harvard's psychedelic research program was shut down.91 In 1962 Leary founded the Castalia Foundation,92 and in 1963 he and his colleagues founded the journal The Psychedelic Review.93

Following Huxley's advice, Leary wrote a manual for LSD-usage.94 The Psychedelic Experience, published in 1964, is a guide for LSD-trips, written by Timothy Leary, Ralph Metzner and Richard Alpert, loosely based on Walter Evans-Wentz's translation of the Tibetan Book of the Dead.9596 Aldous Huxley introduced the Tibetan Book of the Dead to Timothy Leary.97 According to Leary, Metzner and Alpert, the Tibetan Book of the Dead is

... a key to the innermost recesses of the human mind, and a guide for initiates, and for those who are seeking the spiritual path of liberation.98

They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels between the stages of death 99and rebirth in the Tibetan Book of the Dead, and the stages of psychological "death" and "rebirth" which Leary had identified during his research.100 According to Leary, Metzner and Alpert it is....

... one of the oldest and most universal practices for the initiate to go through the experience of death before he can be spiritually reborn. Symbolically he must die to his past, and to his old ego, before he can take his place in the new spiritual life into which he has been initiated.101

Also in 1964 Randolf Alnaes published "Therapeutic applications of the change in consciousness produced by psycholytica (LSD, Psilocybin, etc.)."102103 Alnaes notes that patients may become involved in existential problems as a consequence of the LSD experience. Psycholytic drugs may facilitate insight. With a short psychological treatment, patients may benefit from changes brought about by the effects of the experience.104

One of the LSD-experiences may be the death crisis. Alnaes discerns three stages in this kind of experience:105

  1. Psychosomatic symptoms lead up to the "loss of ego feeling (ego death)";106
  2. A sense of separation of the observing subject from the body. The body is beheld to undergo death or an associated event;
  3. "Rebirth", the return to normal, conscious mentation, "characteristically involving a tremendous sense of relief, which is cathartic in nature and may lead to insight".107

Timothy Leary's description of "ego-death"

In The Psychedelic Experience, three stages are discerned:

  1. Chikhai Bardo: ego loss, a "complete transcendence" of the self108 and game;109110
  2. Chonyid Bardo: The Period of Hallucinations;111
  3. Sidpa Bardo: the return to routine game reality and the self.112

Each Bardo is described in the first part of The Psychedelic Experience. In the second part, instructions are given which can be read to the "voyager". The instructions for the First Bardo state:

O (name of voyager) The time has come for you to seek new levels of reality. Your ego and the (name) game are about to cease. You are about to be set face to face with the Clear Light You are about to experience it in its reality. In the ego−free state, wherein all things are like the void and cloudless sky, And the naked spotless intellect is like a transparent vacuum; At this moment, know yourself and abide in that state. O (name of voyager), That which is called ego−death is coming to you. Remember: This is now the hour of death and rebirth; Take advantage of this temporary death to obtain the perfect state − Enlightenment. [...]113

Research

Stanislav Grof

Stanislav Grof has researched the effects of psychedelic substances,114 which can also be induced by nonpharmacological means.115 Grof has developed a "cartography of the psyche" based on his clinical work with psychedelics,116 which describe the "basic types of experience that become available to an average person" when using psychedelics or "various powerful non-pharmacological experiential techniques".117

According to Grof, traditional psychiatry, psychology and psychotherapy use a model of the human personality that is limited to biography and the individual consciousness, as described by Freud.118 This model is inadequate to describe the experiences which result from the use of psychedelics and the use of "powerful techniques", which activate and mobilize "deep unconscious and superconscious levels of the human psyche".119 These levels include:120

  • The sensory barrier and the recollective-biographical barrier
  • The perinatal matrices:
    • BPM I: The amniotic universe. Maternal womb; symbiotic unity of the fetus with the maternal organism; lack of boundaries and obstructions;
    • BPM II: Cosmic engulfment and no exit. Onset of labor; alteration of blissful connection with the mother and its pristine universe;
    • BPM III: The death-rebirth struggle. Movement through the birth channel and struggle for survival;
    • BPM IV: The death-rebirth experience. Birth and release.
  • The transpersonal dimensions of the psyche

Ego death appears in the fourth perinatal matrix.121 This matrix is related to the stage of delivery, the actual birth of the child.122 The build up of tension, pain and anxiety is suddenly released.123 The symbolic counterpart is the death-rebirth experience, in which the individual may have a strong feeling of impending catastrophe, and may be desperately struggling to stop this process.124 The transition from BPM III to BPM IV may involve a sense of total annihilation:125

This experience of ego death seems to entail an instant merciless destruction of all previous reference points in the life of the individual.126

According to Grof what dies in this process is "a basically paranoid attitude toward the world which reflects the negative experience of the subject during childbirth and later".127 When experienced in its final and most complete form,

...ego death means an irreversible end to one's philosophical identification with what Alan Watts called skin-encapsulated ego."128

Recent research

Recent research also mentions that ego loss is sometimes experienced by those under the influence of psychedelic drugs.129

The Ego-Dissolution Inventory is a validated self-report questionnaire that allows for the measurement of transient ego-dissolution experiences occasioned by psychedelic drugs.130

View of spiritual traditions

Following the interest in psychedelics and spirituality, the term "ego death" has been used to describe the eastern notion of "enlightenment" (bodhi) or moksha.

Buddhism

Zen practice is said to lead to ego-death.131 Ego-death is also called "great death", in contrast to the physical "small death".132 According to Jin Y. Park, the ego death that Buddhism encourages makes an end to the "usually-unconsciousness-and-automated quest" to understand the sense-of-self as a thing, instead of as a process.133 According to Park, meditation is learning how to die by learning to "forget" the sense of self:134

Enlightenment occurs when the usually automatized reflexivity of consciousness ceases, which is experienced as a letting-go and falling into the void and being wiped out of existence [...] [W]hen consciousness stops trying to catch its own tail, I become nothing, and discover that I am everything.135

According to Welwood, "egolessness" is a common experience. Egolessness appears "in the gaps and spaces between thoughts, which usually go unnoticed".136 Existential anxiety arises when one realizes that the feeling of "I" is nothing more than a perception. According to Welwood, only egoless awareness allows us to face and accept death in all forms.137

David Loy also mentions the fear of death,138 and the need to undergo ego-death to realize our true nature.139140 According to Loy, our fear of egolessness may even be stronger than our fear of death.141

"Egolessness" is not the same as anatta (non-self). Where the former is more of a personal experience, Anatta is a doctrine common to all of Buddhism – describing how the constituents of a person (or any other phenomena) contain no permanent entity (one has no "essence of themself"):

the Buddha, almost ad nauseam, spoke against wrong identification with the Five Aggregates, or the same, wrong identification with the psychophysical believing it is our self. These aggregates of form, feeling, thought, inclination, and sensory consciousness, he went on to say, were illusory; they belonged to Mara the Evil One; they were impermanent and painful. And for these reasons, the aggregates cannot be our self.142

Taoism

The Taoist internal martial artist Bruce Frantzis reports an experience of fear of ego annihilation, or "ru ding":

I was in Hong Kong, beginning to learn the old Yang style of Tai Chi Chaun when ru ding first struck me… It was late at night, at a still and quiet terrace on the Peak, where few people came after midnight…the park was quiet, and the moon and the sky felt as though they were descending downward, putting enormous pressure on every square inch of my skin, as I tried to lift my arms with the expansive energy of tai chi…I felt as if Chi from the moonlight, stars, and sky penetrated my body against my will. My body and mind became immensely still, as though they had dropped into a bottomless abyss, even though I was doing the rhythmic slow motion movements…At the depth of the stillness, an overwhelming, formless fear began to develop in my belly…. Then it happened: an all-consuming, paralyzing fear seemed all at once to invade every cell in my body… I knew if I kept practicing there would be nothing left of me in a few seconds… I stopped practicing… and ran down the hill praying hard that this terror would leave me…. The ego, goes into a mortal fear when the false reality of being separate from the universal life force is threatened by your consciousness having reached an awareness of connection to everything in existence. The ego spews forth all sorts of terrifying psychological and physiological reactions in the body and mind to make meditators petrified of leaving the state of separation.

Bernadette Roberts

Bernadette Roberts makes a distinction between "no ego" and "no self".143144 According to Roberts, the falling away of the ego is not the same as the falling away of the self.145 "No ego" comes prior to the unitive state; with the falling away of the unitive state comes "no self".146 "Ego" is defined by Roberts as

... the immature self or consciousness prior to the falling away of its self-center and the revelation of a divine center.147

Roberts defines "self" as

... the totality of consciousness, the entire human dimension of knowing, feeling and experiencing from the consciousness and unconsciousness to the unitive, transcendental or God-consciousness.148

Ultimately, all experiences on which these definitions are based are wiped out or dissolved.149 Jeff Shore further explains that "no self" means "the permanent ceasing, the falling away once and for all, of the entire mechanism of reflective self-consciousness".150

According to Roberts, both the Buddha and Christ embody the falling away of self, and the state of "no self". The falling away is represented by the Buddha prior to his enlightenment, starving himself by ascetic practices, and by the dying Jesus on the cross; the state of "no self" is represented by the enlightened Buddha with his serenity, and by the resurrected Christ.151

A Course in Miracles

In A Course in Miracles (ACIM), it is written that "the ego's death is your life."152153 The ego is presented as a non-entity, an illusion that ceases to exist once one lays it down: "When you have given up the illusion of the ego, you will realize that the ego never existed, and that the only thing that ever existed, and still exists, is God and His creations."154 Therefore, in ACIM, the ego is simply an illusion that appears to obscure one's oneness with God and his creations, not an essential part of oneself. To summarize the effects of letting go of the ego, it is written, "When the ego has been dispelled, there will be no separation, and you will be wholly real," "real" referring to being in alignment with God and how he created the reader.155

Integration after ego-death experiences

Psychedelics

According to Nick Bromell, ego death is a tempering though frightening experience, which may lead to a reconciliation with the insight that there is no real self.156

According to Grof, death crises may occur over a series of psychedelic sessions until they cease to lead to panic. A conscious effort not to panic may lead to a "pseudohallucinatory sense of transcending physical death".157 According to Merkur,

Repeated experience of the death crisis and its confrontation with the idea of physical death leads finally to an acceptance of personal mortality, without further illusions. The death crisis is then greeted with equanimity.158

Vedanta and Zen

Both the Vedanta and the Zen-Buddhist traditions warn that insight into the emptiness of the self, or so-called "enlightenment experiences", are not sufficient; further practice is necessary.

Jacobs warns that Advaita Vedanta practice takes years of committed practice to sever the "occlusion"159 of the so-called "vasanas, samskaras, bodily sheaths and vrittis", and the "granthi160 or knot forming identification between Self and mind".161

Zen Buddhist training does not end with kenshō, or insight into one's true nature. Practice is to be continued to deepen the insight and to express it in daily life.162163164165 According to Hakuin, the main aim of "post-satori practice"166 (gogo no shugyo167 or kojo, "going beyond"168) is to cultivate the "Mind of Enlightenment".169 According to Yamada Koun, "if you cannot weep with a person who is crying, there is no kensho".170

Dark Night and depersonalization

See also: Depersonalization

Shinzen Young, an American Buddhist teacher, has pointed at the difficulty integrating the experience of no self. He calls this "the Dark Night", or

... "falling into the Pit of the Void." It entails an authentic and irreversible insight into Emptiness and No Self. What makes it problematic is that the person interprets it as a bad trip. Instead of being empowering and fulfilling, the way Buddhist literature claims it will be, it turns into the opposite. In a sense, it's Enlightenment's Evil Twin.171

Willoughby Britton is conducting research on such phenomena which may occur during meditation, in a research program called "The Dark Night of the Soul".172 She has searched texts from various traditions to find descriptions of difficult periods on the spiritual path,173 and conducted interviews to find out more on the difficult sides of meditation.174175

Influence

See also: Influence of Timothy Leary

The propagation of LSD-induced "mystical experiences", and the concept of ego death, had some influence in the 1960s, but Leary's brand of LSD-spirituality never "quite caught on".176

Reports of psychedelic experiences

Leary's terminology influenced the understanding and description of the effects of psychedelics. Various reports by hippies of their psychedelic experiences describe states of diminished consciousness which were labelled as "ego death", but do not match Leary's descriptions.177 Panic attacks were occasionally also labeled as "ego death".178

The Beatles

John Lennon read The Psychedelic Experience, and was strongly affected by it.179 He wrote "Tomorrow Never Knows" after reading the book, as a guide for his LSD trips.180 Lennon took about a thousand acid trips, but it only exacerbated his personal difficulties.181 He eventually stopped using the drug. George Harrison and Paul McCartney also concluded that LSD use didn't result in any worthwhile changes.182

Radical pluralism

According to Bromell, the experience of ego death confirms a radical pluralism that most people experience in their youth, but prefer to flee from, instead believing in a stable self and a fixed reality.183 He further states this also led to a different attitude among youngsters in the 1960s, rejecting the lifestyle of their parents as being deceitful and false.184

Controversy

The relationship between ego death and LSD has been disputed. Hunter S. Thompson, who tried LSD,185 saw a self-centered base in Leary's work, noting that Leary placed himself at the centre of his texts, using his persona as "an exemplary ego, not a dissolved one".186 Dan Merkur notes that the use of LSD in combination with Leary's manual often did not lead to ego-death, but to horrifying bad trips.187

The relationship between LSD use and enlightenment has also been criticized. Sōtō-Zen teacher Brad Warner has repeatedly criticized the idea that psychedelic experiences lead to "enlightenment experiences".188 In response to The Psychedelic Experience he wrote:

While I was at Starwood, I was getting mightily annoyed by all the people out there who were deluding themselves and others into believing that a cheap dose of acid, 'shrooms, peyote, "molly" or whatever was going to get them to a higher spiritual plane [...] While I was at that campsite I sat and read most of the book The Psychedelic Experience by Timothy Leary and Richard Alpert (aka Baba Ram Dass, later of Be Here Now fame). It's a book about the authors' deeply mistaken reading of the Tibetan Book of the Dead as a guide for the drug taking experience [...] It was one thing to believe in 1964 that a brave new tripped out age was about to dawn. It's quite another to still believe that now, having seen what the last 47 years have shown us about where that path leads. If you want some examples, how about Jimi Hendrix, Sid Vicious, Syd Barrett, John Entwistle, Kurt Cobain... Do I really need to get so cliched with this? Come on now.189

The concept that ego-death or a similar experience might be considered a common basis for religion has been disputed by scholars in religious studies190 but "has lost none of its popularity".191 Scholars have also criticized Leary and Alpert's attempt to tie ego-death and psychedelics with Tibetan Buddhism. John Myrdhin Reynolds, has disputed Leary and Jung's use of the Evans-Wentz's translation of the Tibetan Book of the Dead, arguing that it introduces a number of misunderstandings about Dzogchen.192 Reynolds argues that Evans-Wentz's was not familiar with Tibetan Buddhism,193 and that his view of Tibetan Buddhism was "fundamentally neither Tibetan nor Buddhist, but Theosophical and Vedantist".194 Nonetheless, Reynolds confirms that the nonsubstantiality of the ego is the ultimate goal of the Hinayana system.195

See also

Notes

Sources

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  • Shore, Jeff (2004), What is self? Foreword by Jeff Shore. In: Bernadette Roberts (2004), "What is self? A Study of the Spiritual Journey in Terms of Consciousness", Sentient Publications
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Web sources

Further reading

References

  1. Johnson, Richards & Griffiths 2008. - Johnson, M.W.; Richards, W.A.; Griffiths, R.R. (2008), "Human hallucinogen research: guidelines for safety" (PDF), Journal of Psychopharmacology, 22 (6): 603–620, doi:10.1177/0269881108093587, PMC 3056407, PMID 18593734, archived from the original (PDF) on 2017-11-20, retrieved 2014-10-30 https://web.archive.org/web/20171120114306/http://csp.org/psilocybin/HopkinsHallucinogenSafety2008.pdf ↩

  2. Ventegodt & Merrick 2003, p. 1021. - Ventegodt, Soren; Merrick, Joav (2003), "Measurement of Quality of Life VII. Statistical Covariation and Global Quality of Life Data: The Method of Weight-Modified Linear Regression", The Scientific World Journal, 3: 1020–1029, doi:10.1100/tsw.2003.89, PMC 5974886, PMID 14570992 https://doi.org/10.1100%2Ftsw.2003.89 ↩

  3. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

  4. Plotkin 2010, p. 467, note 1. - Plotkin, Bill (2010), Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World, New World Library ↩

  5. Rosen 1998, p. 228. - Rosen, David H. (1998), Archetypes of Transformation: Healing the Self/Other Split Through Active Imagination. In: Cooke et al (eds.), "The Fantastic Other: An Interface of Perspectives, Volume 11", Rodopi ↩

  6. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  7. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

  8. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  9. Leary, Metzner & Alpert 1964, p. 14. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

  10. Merkur 1998, p. 58. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  11. Johnson, Richards & Griffiths 2008. - Johnson, M.W.; Richards, W.A.; Griffiths, R.R. (2008), "Human hallucinogen research: guidelines for safety" (PDF), Journal of Psychopharmacology, 22 (6): 603–620, doi:10.1177/0269881108093587, PMC 3056407, PMID 18593734, archived from the original (PDF) on 2017-11-20, retrieved 2014-10-30 https://web.archive.org/web/20171120114306/http://csp.org/psilocybin/HopkinsHallucinogenSafety2008.pdf ↩

  12. Dickins 2014, p. 374. - Dickins, Robert (2014), Variety of Religious Paths in Psychedelic Literature. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  13. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  14. Harrison 2010. - Harrison, John (2010), Ego Death & Psychedelics (PDF), MAPS http://www.maps.org/news-letters/v20n1/v20n1-40to41.pdf ↩

  15. Johnson, Richards & Griffiths 2008. - Johnson, M.W.; Richards, W.A.; Griffiths, R.R. (2008), "Human hallucinogen research: guidelines for safety" (PDF), Journal of Psychopharmacology, 22 (6): 603–620, doi:10.1177/0269881108093587, PMC 3056407, PMID 18593734, archived from the original (PDF) on 2017-11-20, retrieved 2014-10-30 https://web.archive.org/web/20171120114306/http://csp.org/psilocybin/HopkinsHallucinogenSafety2008.pdf ↩

  16. Johnson, Richards & Griffiths 2008. - Johnson, M.W.; Richards, W.A.; Griffiths, R.R. (2008), "Human hallucinogen research: guidelines for safety" (PDF), Journal of Psychopharmacology, 22 (6): 603–620, doi:10.1177/0269881108093587, PMC 3056407, PMID 18593734, archived from the original (PDF) on 2017-11-20, retrieved 2014-10-30 https://web.archive.org/web/20171120114306/http://csp.org/psilocybin/HopkinsHallucinogenSafety2008.pdf ↩

  17. Leary, Metzner & Alpert 1964, p. 12. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

  18. Leary et al.: "The first period (Chikhai Bardo) is that of complete transcendence − beyond words, beyond spacetime, beyond self. There are no visions, no sense of self, no thoughts. There are only pure awareness and ecstatic freedom from all game (and biological) involvements."[19] ↩

  19. Editor: Mark, Self-Acceptance or Ego Death, Nondual Highlights Issue #1694 Saturday, January 31, 2004 http://www.nonduality.com/hl1694.htm ↩

  20. White 2012, p. 7. - White, Richard (2012), The Heart of Wisdom: A Philosophy of Spiritual Life, Rowman & Littlefield Publishers ↩

  21. Tolle 1999. - Tolle, Eckhart (1999), The Power of Now, San Francisco Bay: 1997 (Namaste Publishing) 1999 (New World Library), ISBN 978-1-57731-152-2 https://archive.org/details/powerofnowguid00toll ↩

  22. See also Encyclopædia Britannica, "Fana", and "Fana': Sufism's Notion of Self-Annihilation, or How Rumi Can Explain Why Nirvana is Samsara in Mahayana Buddhism" by Christopher Vitale. https://www.britannica.com/EBchecked/topic/201463/fana ↩

  23. Merkur 2007, p. 66. - Merkur, Daniel (2007), Crucified with Christ: Meditations on the Passion, Mystical Death, and the Medieval : Invention of Psychotherapy, SUNY Press ↩

  24. Phipps 2001. - Phipps, Carter (2001), "Self-Acceptance or Ego Death?", What is Enlightenment?, 17: 36–41 ↩

  25. Cited in Rindfleisch 2007[17] and White 2012,[13] and in Nondual Highlights, issue #1694, Saturday, January 31, 2004: "[E]go death [is] the final destruction of our attachment to a separate sense of self."[web 1] ↩

  26. Ventegodt & Merrick 2003, p. 2021. - Ventegodt, Soren; Merrick, Joav (2003), "Measurement of Quality of Life VII. Statistical Covariation and Global Quality of Life Data: The Method of Weight-Modified Linear Regression", The Scientific World Journal, 3: 1020–1029, doi:10.1100/tsw.2003.89, PMC 5974886, PMID 14570992 https://doi.org/10.1100%2Ftsw.2003.89 ↩

  27. Plotkin 2010, p. 467, note 1. - Plotkin, Bill (2010), Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World, New World Library ↩

  28. Rosen 1998, p. 228. - Rosen, David H. (1998), Archetypes of Transformation: Healing the Self/Other Split Through Active Imagination. In: Cooke et al (eds.), "The Fantastic Other: An Interface of Perspectives, Volume 11", Rodopi ↩

  29. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  30. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

  31. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  32. Plotkin 2010, p. 467, note 1. - Plotkin, Bill (2010), Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World, New World Library ↩

  33. Rosen 1998, p. 228. - Rosen, David H. (1998), Archetypes of Transformation: Healing the Self/Other Split Through Active Imagination. In: Cooke et al (eds.), "The Fantastic Other: An Interface of Perspectives, Volume 11", Rodopi ↩

  34. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  35. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

  36. Leary, Metzner & Alpert 1964, p. 5. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

  37. Leary, Metzner & Alpert 1964, p. 5. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

  38. Merkur 1998, p. 58–59. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  39. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  40. Grof 1988, p. 30. - Grof, Stanislav (1988), The Adventure of Self-Discovery. Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration, SUNY Press ↩

  41. Harrison 2010. - Harrison, John (2010), Ego Death & Psychedelics (PDF), MAPS http://www.maps.org/news-letters/v20n1/v20n1-40to41.pdf ↩

  42. Johnson, Richards & Griffiths 2008. - Johnson, M.W.; Richards, W.A.; Griffiths, R.R. (2008), "Human hallucinogen research: guidelines for safety" (PDF), Journal of Psychopharmacology, 22 (6): 603–620, doi:10.1177/0269881108093587, PMC 3056407, PMID 18593734, archived from the original (PDF) on 2017-11-20, retrieved 2014-10-30 https://web.archive.org/web/20171120114306/http://csp.org/psilocybin/HopkinsHallucinogenSafety2008.pdf ↩

  43. Merkur 2014, p. 211. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  44. Merkur 2014, p. 212. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

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  48. James, William (1902). The varieties of religious experience : a study in human nature : being the Gifford lectures on natural religion delivered at Edinburgh in 1901-1902. Fisher - University of Toronto. New York : Longmans.{{cite book}}: CS1 maint: publisher location (link) http://archive.org/details/varietiesofrelig00jameuoft ↩

  49. Plotkin 2010, p. 467, note 1. - Plotkin, Bill (2010), Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World, New World Library ↩

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  51. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

  52. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

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  54. Taylor 2008, p. 1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

  55. Merkur 2014, p. 219–221. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  56. Grof 1988. - Grof, Stanislav (1988), The Adventure of Self-Discovery. Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration, SUNY Press ↩

  57. See also Encyclopædia Britannica, "Fana", and "Fana': Sufism's Notion of Self-Annihilation, or How Rumi Can Explain Why Nirvana is Samsara in Mahayana Buddhism" by Christopher Vitale. https://www.britannica.com/EBchecked/topic/201463/fana ↩

  58. Merkur 2014, p. 225. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  59. Ventegodt & Merrick 2003, p. 2021. - Ventegodt, Soren; Merrick, Joav (2003), "Measurement of Quality of Life VII. Statistical Covariation and Global Quality of Life Data: The Method of Weight-Modified Linear Regression", The Scientific World Journal, 3: 1020–1029, doi:10.1100/tsw.2003.89, PMC 5974886, PMID 14570992 https://doi.org/10.1100%2Ftsw.2003.89 ↩

  60. Ventegodt & Merrick 2003, p. 2021. - Ventegodt, Soren; Merrick, Joav (2003), "Measurement of Quality of Life VII. Statistical Covariation and Global Quality of Life Data: The Method of Weight-Modified Linear Regression", The Scientific World Journal, 3: 1020–1029, doi:10.1100/tsw.2003.89, PMC 5974886, PMID 14570992 https://doi.org/10.1100%2Ftsw.2003.89 ↩

  61. The term is also being used by Poul Bjerre, in his 1929 publication Död och Förnyelse, "Death and Renewal. /wiki/Poul_Bjerre ↩

  62. See Frith Luton, Transcendent Function, and Miller, Jeffrey C. (2012), The Transcendent Function Jung's Model of Psychological Growth through Dialogue with the Unconscious (PDF), SUNY, archived from the original (PDF) on 2016-03-05, retrieved 2014-11-01 http://frithluton.com/articles/transcendent-function/ ↩

  63. Dourley 2008, p. 106. - Dourley, John P. (2008), Paul Tillich, Carl Jung and the Recovery of Religion, Routledge ↩

  64. Fordham 1990. - Fordham, Michael (1990), Jungian Psychotherapy: A Study in Analytical Psychology, Karnac Books ↩

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  70. Taylor 2008, p. 1748–1749. - Taylor, Bron (2008), Encyclopedia of Religion and Nature, A&C Black ↩

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  72. Plotkin 2010, p. 467, note 1. - Plotkin, Bill (2010), Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World, New World Library ↩

  73. Rosen 1998, p. 228. - Rosen, David H. (1998), Archetypes of Transformation: Healing the Self/Other Split Through Active Imagination. In: Cooke et al (eds.), "The Fantastic Other: An Interface of Perspectives, Volume 11", Rodopi ↩

  74. Atkinson 1995, p. 31. - Atkinson, Robert (1995), The Gift of Stories: Practical and Spiritual Applications of Autobiography, Life Stories, and Personal Mythmaking, Greenwood Publishing Group ↩

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  76. Campbell 1949, p. 23. - Campbell, Joseph (1949), The Hero with a Thousand Faces, Princeton University Press ↩

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  78. Rosen 1998, p. 228. - Rosen, David H. (1998), Archetypes of Transformation: Healing the Self/Other Split Through Active Imagination. In: Cooke et al (eds.), "The Fantastic Other: An Interface of Perspectives, Volume 11", Rodopi ↩

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  80. Merkur 2014, p. 211. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  81. Gould 2007, p. 218. - Gould, Jonathan (2007), Can't Buy Me Love: The Beatles, Britain, and America, Crown Publishing Group ↩

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  85. Merkur 2014, p. 213–218. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

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  95. Merkur 2014, p. 221. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  96. Gould 2007, p. 218. - Gould, Jonathan (2007), Can't Buy Me Love: The Beatles, Britain, and America, Crown Publishing Group ↩

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  99. Ego Death and Stages of Ego Death, January 11, 2022 https://www.conjunctio.co.uk/ego-death-and-stages-of-ego-death ↩

  100. Gould 2007, p. 218–219. - Gould, Jonathan (2007), Can't Buy Me Love: The Beatles, Britain, and America, Crown Publishing Group ↩

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  103. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  104. Alnaes 1964. - Alnaes, Randolf (1964), "Therapeutic applications of the change in consciousness produced by psycholytica (LSD, Psilocyrin, etc.)", Acta Psychiatrica Scandinavica, 39 (S180): 397–409, doi:10.1111/j.1600-0447.1964.tb04952.x, PMID 14345225, S2CID 145300136 https://doi.org/10.1111%2Fj.1600-0447.1964.tb04952.x ↩

  105. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  106. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  107. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  108. Leary et al.: "The first period (Chikhai Bardo) is that of complete transcendence − beyond words, beyond spacetime, beyond self. There are no visions, no sense of self, no thoughts. There are only pure awareness and ecstatic freedom from all game (and biological) involvements."[19] ↩

  109. Leary, Metzner & Alpert 1964, p. 5. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

  110. Leary et al.: ""Games" are behavioral sequences defined by roles, rules, rituals, goals, strategies, values, language, characteristic spacetime locations and characteristic patterns of movement.[19] ↩

  111. Leary, Metzner & Alpert 1964, p. 20. - Leary, Timothy; Metzner, Ralph; Alpert, Richard (1964), THE PSYCHEDELIC EXPERIENCE. A manual based on THE TIBETAN BOOK OF THE DEAD (PDF) http://psychedelicfrontier.com/wp-content/uploads/2014/02/The-Psychedelic-Experience-A-Manual-Based-on-the-Tibetan-Book-of-the-Dead.pdf ↩

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  135. Park 2006, p. 78–79. - Park, Jin Y. (2006), Buddhisms and Deconstructions, Rowman & Littlefield ↩

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  147. Roberts 2004, p. 52. - Roberts, Bernadette (2004), What is self? A Study of the Spiritual Journey in Terms of Consciousness, Sentient Publications ↩

  148. Roberts 2004, p. 52. - Roberts, Bernadette (2004), What is self? A Study of the Spiritual Journey in Terms of Consciousness, Sentient Publications ↩

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  152. Schucman, Helen (scribe) (1975). A Course in Miracles. Mill Valley, CA: Foundation for Inner Peace. ↩

  153. Schucman, A Course in Miracles, Text, Chapter 4, Section III, "The ego’s death is your life." ↩

  154. Schucman, A Course in Miracles, Text, Chapter 4, Section II, "When you have given up the illusion of the ego, you will realize that the ego never existed, and that the only thing that ever existed, and still exists, is God and His creations." ↩

  155. Schucman, A Course in Miracles, Text, Chapter 6, Section II, "When the ego has been dispelled, there will be no separation, and you will be wholly real." ↩

  156. Bromell 2002, p. 79. - Bromell, Nick (2002), Tomorrow Never Knows: Rock and Psychedelics in the 1960s, University of Chicago Press ↩

  157. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

  158. Merkur 1998, p. 60. - Merkur, Daniel (1998), The Ecstatic Imagination: Psychedelic Experiences and the Psychoanalysis of Self-Actualization, SUNY Press ↩

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  160. See The Knot of the Heart http://www.advaita.org.uk/discourses/durga/heartknot_durga.htm ↩

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  162. Sekida 1996. - Sekida, Katsuki (1996), Two Zen Classics. Mumonkan, The Gateless Gate. Hekiganroku, The Blue Cliff Records. Translated with commentaries by Katsuki Sekida, New York / Tokyo: Weatherhill ↩

  163. Kapleau 1989. - Kapleau, Philip (1989), The three pillars of Zen ↩

  164. Kraft 1997, p. 91. - Kraft, Kenneth (1997), Eloquent Zen: Daitō and Early Japanese Zen, University of Hawaii Press ↩

  165. Maezumi & Glassman 2007, pp. 54, 140. - Maezumi, Taizan; Glassman, Bernie (2007), The Hazy Moon of Enlightenment, Wisdom Publications ↩

  166. Hisamatsu 2002, p. 22. - Hisamatsu, Shinʼichi (2002), Critical Sermons of the Zen Tradition: Hisamatsu's Talks on Linji, University of Hawaii Press ↩

  167. Hori 2006, p. 145. - Hori, Victor Sogen (2006), The Steps of Koan Practice. In: John Daido Loori,Thomas Yuho Kirchner (eds), Sitting With Koans: Essential Writings on Zen Koan Introspection, Wisdom Publications ↩

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  171. Sinzen Young, The Dark Night http://shinzenyoung.blogspot.nl/2011_11_01_archive.html ↩

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  175. See also Brad Warner (June 27, 2014), Zen Freak Outs! http://hardcorezen.info/zen-freak-outs/2865 ↩

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  177. Merkur 2014, p. 225–227. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  178. Merkur 2014, p. 227. - Merkur, Daniel (2014), The Formation of Hippie Spirituality: 1. Union with God. In: J. Harold Ellens (ed.), "Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and to God", ABC-CLIO ↩

  179. Conners 2013. - Conners, Peter (2013), White Hand Society: The Psychedelic Partnership of Timothy Leary & Allen Ginsberg, City Lights Books ↩

  180. Conners 2013. - Conners, Peter (2013), White Hand Society: The Psychedelic Partnership of Timothy Leary & Allen Ginsberg, City Lights Books ↩

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  184. Bromell 2002, p. 80. - Bromell, Nick (2002), Tomorrow Never Knows: Rock and Psychedelics in the 1960s, University of Chicago Press ↩

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  188. See: Brad Warner (Saturday, July 09, 2011), The Psychedelic Experience brad Warner (Wednesday, July 13, 2011), Mountain of Drugs Brad Warner (October 9, 2012), Do Magic Mushrooms Work Like Meditation? realitysandwich.com, Zen Trickster: A Talk with Brad Warner http://hardcorezen.blogspot.nl/2011/07/psychedelic-experience.html ↩

  189. Brad Warner (Saturday, July 09, 2011), The Psychedelic Experience, hardcorezen.blogspot.nl http://hardcorezen.blogspot.nl/2011/07/psychedelic-experience.html ↩

  190. McMahan 2008, p. 269, note 9. - McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford: Oxford University Press, ISBN 9780195183276 ↩

  191. McMahan 2008, p. 269, note 9. - McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford: Oxford University Press, ISBN 9780195183276 ↩

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  193. Reynolds 1989, p. 71. - Reynolds, John Myrdhin (1989), Self-Liberation Through Seeing With Naked Awareness, Station Hill Press ↩

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  195. Reynolds 1989, p. 44. - Reynolds, John Myrdhin (1989), Self-Liberation Through Seeing With Naked Awareness, Station Hill Press ↩