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Both contraction and expansion of consciousness are normal and natural processes, and almost everyone knows the phenomenology of such changes in state. Countries induced by psychoanalytic drugs initially developed a properly defined "awareness-raising" experience. Meditation practices such as Transcendental Meditation are clearly intended to create a unified state of consciousness in which the conflicts and dualisms of ordinary consciousness are dissolved or transfigured.

But, on the bright side, this process of transcendence is much more complex. There are at least three different processes associated with transcendence that must be recognized by each other. We must distinguish between genuine transcendence and a kind of pseudo-transcendence or dissociation that we might call "channel changing." Therefore, the focus or fixation of attention and perception are the images that are offered to us. We might define an "attachment mode" of perception.

"Change channel" is a form of transcendence in the sense that you are no longer looking at the previous program. If you are depressed and somehow you can "change the channel", you have moved beyond depression. Antidepressants can be thought of as “channel-changing” substances; Most psychiatric drugs that can alter mood probably work this way. Some forms of psychotherapy, such as the use of affirmations or other types of interventions and distractions provided by friends, may be interpreted in this way.

You can change the topic of attention by moving away from those stressful and painful things that create anxiety. Returning to the 360-degree model of full potential awareness, "changing channel" means directing attention to a different segment of the circle: from a 60-degree arc to another 60-degree arc. This does not imply an expansion of consciousness, but a simple change in the latter.

However, we do not want to deny the possible therapeutic value of this operation. Using the analogy of “changing the channel”, I think we can better understand the effect of psychoactive drugs that can change the state of mind. They alter consciousness, while psychedelic drugs expand it. Alcohol, for example, only changes the “channel” of consciousness, without expanding it. So, instead of feeling tense or anxious, you are relaxed and euphoric, at least for a while, until the calming effect takes effect on cognitive and sensory-motor functions.

The same applies to other depressive drugs: they shift the focus from anxiety to relaxation. Because these drugs quickly and effectively change mood, we have learned that we can "escape" painful internal states, and at this stage the birth of a commit-dependency is very simple.

Stimulant drugs, including cocaine, amphetamines, and even nicotine, alter attention without increasing awareness. Through these medications you often experience feelings of powerlessness, inadequacy and inability, feelings of strength, ability and sexual power. The so-called "fever" of cocaine or the "speed" of amphetamines is the feeling of being on top of the world, full of power and strength, which is felt immediately after taking it. A personal anecdote can help make this point clear.

We alternated with the guide night and day. Then the car broke down and we had to camp overnight, waiting for mechanical help to arrive the next morning. There may also be a difference in personality based on people's attitudes toward depressive medications, or stimulants and activities that produce feelings of power and strength. Even rabid or compulsive violence addiction, which is often, though not always, associated with sexual violence and aggression, can be interpreted as a response, corrected and recognized, with repeated feelings of inadequacy and powerlessness.

Aggressive and destructive behavior temporarily diverts the subject's attention and awareness from painful feelings of inadequacy and powerlessness and the fear of even deeper despair. Having learned the “way out” of feelings - extremely painful states, the path to fascinating and compulsive repetition is mocked.

This article analyzes psychological attitude neo-Nazi skinheads. Subjects feel omnipotent and with right side: They represent cleansing energy that restores order. Shopping addiction and gambling may be due to the fact that these actions instantly change attention to feelings of indifference. In this case, personality and self-esteem are closely related to the ownership of material assets and the amount of money spent. Shopping can give an instant illusion of availability more assets and be more important because you can spend more.

Compulsive gamblers, for their part, may enjoy the illusion and the chance to suddenly win large sums. Having material values or simply being around the opportunity to be rich can make us feel important, wealthy, and socially valuable.

This is a compulsive intellectual activity that is also called “thought addiction.” For many people, this is the simplest type of exit, the most direct and least visible dependent form of fixation from the outside. Psychoanalysis calls it a defense mechanism for intellectualization or rationalization.

Bringing attention to the thought processes in the head is easily reminiscent of the concept of transcendence or “going beyond,” perhaps because the head is placed above the rest of the body. But "channel changing" is probably an inappropriate analogy to describe spiritual addiction or compulsive meditation practice. I once had a client who had previously practiced Transcendental Meditation. She was very tense and anxious unless she meditated, which was twice a day for twenty minutes.

In this way, the mind can exclude almost all other thoughts. While meditating, my client was not worried; in other circumstances, yes. Thus it was a shift in focus, a change in channel, rather than true transcendence or expansion of consciousness.

The transcendental state involves an earlier, more limited form of attention and moves on. Now you have big picture, so to speak; you know what there is the whole world, and you can choose where to direct your awareness. You do not move away from the previous object of attention: you expand your awareness. True transcendence dissolves fixations and expands perceived forms of perception. “The doors of perception are cleared,” said William James, and this is also the phrase that Aldous Huxley called his book about his experiments with mescaline.

Attention meditation can generate true transcendence because it does not try to focus on any object or thing in it. Just look and notice the continuous flow of feelings, sentiments and thoughts. Everything that appears is looking at him. Don't forget to note this. Don't walk away, don't try to give it up, don't try to focus on something else. Also, don't analyze it or interpret it as you would in psychotherapy. Just let it come and go.

All aspects of the experience are included; nothing left. This is why attention meditation produces gradual transcendence, detachment, and a slow and progressive disidentification, which may include previous contents of consciousness as well as elements of the broader one.

In addiction care and core Twelve Step teaching, recognizing and acknowledging terrible and painful experiences: suffering, shame, guilt, anxiety, loneliness, abandonment, abuse, humiliation, despair, etc. is very important. This recognition of pain and shame is considered fundamental to freedom from drug addiction. This can be understood by thinking of true transcendence in which everything is included.

A final distinction can be made between transcendence, as “going beyond,” and transformation, as “becoming other.” Transcendence is an altered state of consciousness that is always temporary; here we find all mystical experiences, expansions of consciousness and ecstasies. Transformations are long-term changes in the structure and function of consciousness; i.e. mind, emotions, perception, identity, self-esteem, etc. you can move the center of consciousness or even expand it, but the basic form of awareness remains the same.

Psychotherapeutic or systematic work, that is, to go into the deeper levels of the body-mind system and literally remove the samaskura, the karmic patterns that caused you to accept this type of behavior.

William James in his various forms of religious experience posed the problem of this difference in the following way: he asked whether the "experience of conversion" would inevitably lead to "holiness", that is, to better behavior, more moral and human. His answer was not necessarily. Much depends on what the individual was facing and whether changes in behavior and lifestyle were appropriate. For one who is already doing, more or less, his life's work, a mystical or ecstatic experience can only be a confirmation of the journey, without causing radical changes in his life.

All spiritual traditions of the world recognize transcendental experience of some kind, and many spiritual practices are believed to induce higher states of consciousness such as clairvoyance, precognition, and telepathy. In yoga they are called "siddhis", but all traditions tend to warn against searching or excessive desire for them. Traditions warn: do not be too greedy of these visions; they are nothing but illusions and they can distract you. Thus, you would be stuck with the means rather than the ends, or so-called “spiritual materialism.”

Practice leading to ecstatic or transcendental experience played central role in all spiritual traditions of the world, including shamanism, many of which are considered the oldest religion and the most ancient healing practice of this Earth. Some of these practices involved the use of hallucinogens, plants capable of producing visions, while others used techniques to induce trance such as drums, movement, fasting, isolation, ordeals, vision quests, chanting, and more.