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Holotropic breathwork: An experiential approach to psychotherapy

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Abstract

Investigated the relationship between the use of Holotropic Breathwork and therapeutic changes in levels of distress associated with self-identified problems, death anxiety, self-esteem, and sense of affiliation with others. Two groups of 24 Ss (aged 22–50 yrs) were compared using a repeated measures design. One group participated in a combination of experientially oriented psychotherapy plus 6 monthly session of Holotropic Breath work (Breath work Group); the 2nd group participated only in experientially oriented psychotherapy (Therapy Group). Dependent measures were the Death Anxiety Scale, the Abasement and Affiliation subscales of the Personality Research Form-E, and a questionnaire regarding self-identified problems. The Breathwork Group showed significant reductions in death anxiety and increase in self-esteem compared to the Therapy Group. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
PsychotherapyVolume 33/Spring 1996/Number 1
HOLOTROPIC BREATHWORK: AN EXPERIENTIAL
APPROACH TO PSYCHOTHERAPY
SARAH W. HOLMES
ROBIN MORRIS
PAULINE ROSE CLANCE
R. THOMPSON PUTNEY
Georgia
State
University
The study investigated the relationship
between the use ofHolotropic
Breathwork and therapeutic changes in
levels of distress associated with
self-
identified problems, death anxiety,
self-
esteem,
and sense of affiliation with
others. Two groups of 24 subjects were
compared using a repeated measures
design. One group participated in a
combination of experientially oriented
psychotherapy plus six monthly sessions
ofHolotropic Breathwork (Breathwork
Group);
the second group participated
only in experientially oriented
psychotherapy (Therapy Group).
Dependent measures were Templer's
Death Anxiety Scale, the Abasement and
Affiliation subscales of the Personality
Research Form-E, and a questionnaire
regarding self-identified problems. The
Breathwork Group showed significant
reductions in death anxiety and increases
in self-esteem compared to the Therapy
Group. No significant differences were
observed between groups on affiliation or
self-identified problems. Results suggest
that experiential approaches to
psychotherapy may be useful in
Correspondence
regarding
this article should be addressed
to Sarah W. Holmes, Ph.D., 965 Virginia Ave. NE, Suite
100,
Atlanta, GA 30306.
ameliorating some types of
psychological problems.
The second half of the twentieth century has
seen a proliferation of experientially-oriented
psychotherapies. Many of the originators of these
approaches to psychological and emotional heal-
ing have recognized that intellectual understand-
ing of
the
nature and manifestation of
a
particular
psychological problem is often not sufficient to
resolve it (e.g.,
Grof,
1985; Janov, 1970; Perls,
1976).
These theorists maintain that the fullest
possible resolution of therapeutic issues can best
occur when the treatment approach accesses mul-
tiple levels of experience (i.e., cognitive, af-
fective, physiological, behavioral).
However, claims for the efficacy of such expe-
riential approaches are often based primarily on
clinical observation. In addition, the results of the
few empirical studies that have been conducted
are somewhat mixed
in
their support for
the
effec-
tiveness of experiential approaches (Wolf & Gold-
fried, 1988).
The primary purpose of this study was to con-
duct an empirical examination of
one
experiential
approach to psychological healing, Holotropic
Breathwork. Holotropic Breathwork is a non-
verbal therapeutic technique which employs
deep,
rapid breathing, evocative music, and fo-
cused body work to facilitate the emergence and
processing of material rooted outside conscious
awareness. For example, the Holotropic Breath-
work method may allow one to access, fully re-
experience, and integrate previous trauma such
as
a serious childhood
injury.
Proponents ofHolo-
tropic Breathwork maintain that this process of
working through and integrating the traumatic
114
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... One group of quantitative studies has focused on discerning whether HB evokes altered states of consciousness (La Flamme, 1993;Rock et al., 2015;Terekhin, 1995). Most of the quantitative studies have focused on measuring the effects of HB (Afanasenko et al., 2014;Binarová, 2003;Brouillette, 1997;Byford, 1991;Hanratty, 2002;Holmes, Morris, Clance, & Putney, 1996;Metcalf, 1995;Miller & Nielsen, 2015;Pressman, 1993;Puente, 2014a), and some have used a mixed-methods approach to do so (Afanasenko et al., 2014;Binarová, 2003;Brouillete, 1997;Byford, 1991). Meanwhile, few studies have focused on the qualitative description of HB experiences (Brewerton, Eyerman, Capetta, & Mithoefer, 2011;Contreras & Zenteno, 2014;Mazorco, 2014;Robedee, 2008). ...
... The effects of HB compared to other therapeutic modalities has been scarcely explored. Holmes, Morris, Clance, and Putney (1996) conducted a study to measure the therapeutic effects of HB on the levels of distress associated with self-identified problems, death anxiety, self-esteem, and the sense of affiliation with others. All subjects were referred by clinicians who defined themselves as The participants self-selected the group they wanted, according to the researchers, because "random assignment to groups was not clinically feasible" (Holmes et al., 1996, p. 116). ...
... Data were collected (Holmes et al., 1996) using a pre-and post-test design with a follow-up after the sixth month. Three instruments with true/false scales were used for each of the variables along with a problem questionnaire (PQ), which was developed for the study, that asked people to list, describe and rate the top three problems for which they were seeking help through psychotherapy on a According to Holmes et al. (1993) HB may increase self-esteem and reduce death anxiety, and be used constitutes an adjunct therapeutic approach for people who have making progress in traditional therapy. ...
Thesis
Full-text available
Holotropic Breathwork (HB) is a method of self-exploration developed by Stanislav and Christina Grof in the mid-1970s. Research has only just begun to investigate the effects of HB, while the possible influence of the context and other features of HB within the experience and its impact have not been studied in depth. This qualitative study investigated the perceived impact of HB on 6 women and 6 men (ages 25–67) in Chile, using Interpretive Phenomenological Analysis (IPA), an emergent method developed specifically to work with these types of subjective issues. Results revealed 10 major themes involving both intrapsychic and relational features: (a) healing purpose; (b) interest in self-exploration; (c) the psyche as an inner source of knowledge; (d) increased self-awareness; (e) resolution/closure; (f) perceived changes within the self; (g) increased awareness of self and others; (h) integration as a process; (i) influence of the HB setting; and (j) the facilitator’s role. Results provide support for some elements of the existing theory and practice of HB, but, given the influence of preparation, the reasons for seeking HB, and the integration of experiences on the perceived impact of HB, revision of some HB procedures may provide better support for workshop attendees.
... A published study by Holmes, Morris, Clance, and Putney (1996) investigated the use of Holotropic Breathwork in comparison to conventional group therapy and claimed it had important therapeutic benefits. The study found "the Breathwork Group show[ed] greater change over time than the Therapy Group" (p. ...
... Furthermore, the co-researchers continued to return to engage breathwork because of a persistent desire to develop their sense of psychological well-being, self-awareness, and relationships with others. Despite differences in how the non-ordinary state of consciousness is achieved, similar transformations are reported following the experience of a NOSC, which suggests therapeutic value to having an NOSC encounter (Holmes et al., 1996;van Lommel, 2013). However, the intentional engagement and preparation for a NOSC is most ideal. ...
Research
Full-text available
This study addressed the experience of Sacred Breathwork, a psychospiritual engagement of non-ordinary states through evocative music and abdominal breathing, by asking, What is the experience of Sacred Breathwork? A heuristic model of qualitative research was utilized, incorporating the six stages of heuristic study: initial engagement, immersion, incubation, illumination, explication, and creative synthesis. Eight co-researchers were interviewed and 10 themes were explicated to help uncover this phenomenon. These themes were: (1) A lack of familiarity with Sacred Breathwork; (2) psychological breakthroughs were experienced; (3) importance of safety, community, and facilitator commitment; (4) impact of disruptive intellectual and outside influences; (5) emotional regulation improvement; self-confidence and maturation regarding life issues; (6) limitations restricting acceptance and surrender to the anomalous; (7) both intentional and unintentional occurrences aided profound experiences; (8) creative process was revealed as arduous evoking remembrance and further self-discovery; (9) Sacred Breathwork was conceptualized as a sacred ceremony that fostered self-directed, profound, and sustainable change; and (10) how a flawed but open and spiritually driven community fostered vulnerability and honest self-growth. This study can assist psychotherapists, educators, healers, and society at large in understanding the practice and experience of healing through non-ordinary states of consciousness, such as Sacred Breathwork. The results of this study can be helpful to clients interested in holistic and spiritual approaches in need of healing and self-empowerment.
... A few studies conducted on the subject tend to present the effects of holotropic breathing as reducing anxiety (Puente, 2014b), reducing negative affects (Hanratty, 2002), fear of death (Holmes et al., 1996), certain pathological (Puente, 2014a;2014b) and psychological (Pressman, 1993) symptoms and consequently favoring the increase of positive affects (Hanratty, 2002), self-esteem (Holmes et al., 1996), meaning and acceptance of life (Binarova, 2003). In their research, Miller and Nielsen (2015) argue that this practice could develop a more organized nature, characterized by an evolution and progression in self-awareness. ...
... A few studies conducted on the subject tend to present the effects of holotropic breathing as reducing anxiety (Puente, 2014b), reducing negative affects (Hanratty, 2002), fear of death (Holmes et al., 1996), certain pathological (Puente, 2014a;2014b) and psychological (Pressman, 1993) symptoms and consequently favoring the increase of positive affects (Hanratty, 2002), self-esteem (Holmes et al., 1996), meaning and acceptance of life (Binarova, 2003). In their research, Miller and Nielsen (2015) argue that this practice could develop a more organized nature, characterized by an evolution and progression in self-awareness. ...
Article
Full-text available
This study addresses altered states of consciousness through Holotropic breathwork. This technique can induce a state of deep trance, giving access to different levels of identity construction, particularly on the emotional, somatic and psychological level. This considerable piece of introspective work falls within the school of transpersonal psychology whose major contribution is the integration of transcendent nature into human dimension. The objective is to estimate the transcendent impact of this psychotherapeutic method. The sample consists of 115 male and female participants who have tried this technique at least once. Data were collected through the Adult Transcendence Inventory (Levenson, 2005), in order to assess the level of decentration. Our statistically validated results indicate a predominantly positive impact of this psychotherapy, demonstrating a transcendental effect of the holotropic method.
... asthma and migraines) (Grof & Grof, 2010), increased processing traumatic memories (Byford, 1993), as well as mystical experiences (Pressman, 1994). Available research on the clinical effects of HBW suggests that it can decrease anxiety and depression (Cervantes & Puente, 2014;Lalande, Bambling, King, & Lowe, 2012;Sudres, Ato, Fouraste, & Rajaona, 1994), aid in the treatment of substance abuse (Brewerton, Eyerman, Cappetta, & Mithoefer, 2012;Metcalf, 1995), as well as increasing selfesteem (Holmes, Morris, Clance, & Putney, 1996) and selfawareness (Miller & Nielsen, 2015). Further research has found HBW to help participants improve their sense of connectedness to others (Holmes et al., 1996), their communication skills (Denisa, 2003), and their openness towards previously rejected opinions (Denisa, 2003). ...
... Available research on the clinical effects of HBW suggests that it can decrease anxiety and depression (Cervantes & Puente, 2014;Lalande, Bambling, King, & Lowe, 2012;Sudres, Ato, Fouraste, & Rajaona, 1994), aid in the treatment of substance abuse (Brewerton, Eyerman, Cappetta, & Mithoefer, 2012;Metcalf, 1995), as well as increasing selfesteem (Holmes, Morris, Clance, & Putney, 1996) and selfawareness (Miller & Nielsen, 2015). Further research has found HBW to help participants improve their sense of connectedness to others (Holmes et al., 1996), their communication skills (Denisa, 2003), and their openness towards previously rejected opinions (Denisa, 2003). Moreover, in a study by Puente (2014), volunteers rated their HBW experience as having substantial personal meaning and as evoking an increase of personal wellbeing. ...
Article
Full-text available
Background Holotropic breathwork (Grof ® Breathwork), was developed by Stanislav Grof and Christina Grof as a ‘non-drug’ alternative technique to evoke altered states of consciousness (ASC). Interestingly, although HBW has been anecdotally reported to evoke experiences and mental health effects corresponding to those of psychedelic substances, the scientific literature on the matter is scarce. Aims The objective of this study was to assess the (sub)acute and long-term effects of HBW on satisfaction with life, and whether these depend on the depth of the experience evoked by the HBW session. Methods A naturalistic observational design was employed in the present study. Between January 2019 and July 2020, 58 Czech-speaking participants who had an experience with HBW were assessed using three separate anonymous online-surveys created and hosted on Qualtrics. Assessments of mindfulness, satisfaction with life, depression, anxiety, and stress were made once prior to (baseline), and two times following (sub-acutely and 4-weeks) the participants’ experience with HBW. The ego dissolution inventory and the 5-dimensional altered states of consciousness scale was used to quantify the HBW experience. Results Despite low ratings of the psychedelic experience (mean range of 0–34% out of 100%), ratings of non-judgement significantly increased sub-acutely following the HBW session and persisted for 4-weeks. Stress-related symptoms significantly decreased while satisfaction with life significantly increased at 4-weeks after HBW. Conclusion An experience with HBW may be associated with improvement in non-judgement, satisfaction with life, and reductions of stress-related symptoms.
... Participants who practiced six monthly sessions of HB combined with experiential psychotherapy were found to have increases in self-esteem and significantly reduced death anxiety compared to a group who participated in experiential psychotherapy alone (Holmes et al., 1996). However, research regarding sustaining positive transformations and effectively integrating those experiences is sparse. ...
... Literature on Holotropic Breathwork (HB) has identified therapeutic potentials. These include: fostering healing and changes in experiences of non-ordinary states of consciousness (Brouillette, 1997); increasing self-esteem and significantly reducing death anxiety (Holmes et al., 1996); expanded identity and an authentic motivation and willingness to improve relationship quality with family members, specifically with parents (Landaeta, 2018); increasing life satisfaction and personal wellbeing (Puente, 2014); and experiencing transformation, conscious wholeness, and psychospiritual healing through an experience of "at-one-ment" (e.g. atonement) (Smirnova, 2013). ...
Research
Full-text available
Utilizing autoethnography methodology blended with Moustakas’ (1990) heuristic research data collection and analysis elements of intuition and immersion, the study explored my experience of intuition and immersions within the Holotropic Breathwork® community. Holotropic Breathwork® was developed by Stanislav Grof and Christina Grof (2010) as a technique for self-exploration and experiential psychotherapy. I was the researcher and only participant in this study. This involved my engagement in the practice of Holotropic Breathwork®, in enhanced states of awareness, from 2016 to 2019 at eight Holotropic Breathwork® immersions, each five-and-a-half days long, with a total of 16 breathwork sessions as a breather. Relevant literature and personal experience on intuition and Holotropic Breathwork® were critically reviewed to engage the topic and research questions. Data collection, analysis, and interpretation was conducted over a two year experiential and immersive autoethnographic writing process. Data collected for analysis included journal entries, reflexive notes, cultural texts and books, pictures, collages, vision boards, videos, artifacts, and personal secrets and stories. Data analysis followed a synthesis of Chang’s (2008) suggested cyclical process of data collection, analysis, and interpretation, the use of intuition as defined by Moustakas (1990) and the simple strategy as highlighted by Adams et al. (2014) by analyzing and interpreting through the process of making sense through story to identify themes. Specifically, I incorporated intuition to access emotionally charged memories and material from my past for examination. I applied self-care strategies and sought trusted support to cope and process emotional pain due to anxiety, depression, fear, insecurities, distress, and self-distrust. The study revealed the courage to ask for what I need, immersive self-care, trusted support with lived experience, and trusting myself in the present moment from my experience of intuition and immersions in the Holotropic Breathwork® community. The findings of this autoethnography support the use of intuition in research and the integration of Holotropic Breathwork® experiences derived from further self-exploration and the therapeutic writing of autoethnography. Future research on intuition and Holotropic Breathwork® may benefit from utilizing intuition to investigate links between Holotropic Breathwork® experiences, intuition, immersion, self-care, support networks, and self-trust.
... A published study by Holmes, Morris, Clance, and Putney (1996) investigated the use of Holotropic Breathwork in comparison to conventional group therapy and claimed it had important therapeutic benefits. The study found "the Breathwork Group show[ed] greater change over time than the Therapy Group" (p. ...
... Furthermore, the co-researchers continued to return to engage breathwork because of a persistent desire to develop their sense of psychological well-being, self-awareness, and relationships with others. Despite differences in how the non-ordinary state of consciousness is achieved, similar transformations are reported following the experience of a NOSC, which suggests therapeutic value to having an NOSC encounter (Holmes et al., 1996;van Lommel, 2013). However, the intentional engagement and preparation for a NOSC is most ideal. ...
Research
This study addressed the experience of Sacred Breathwork, a psychospiritual engagement of non-ordinary states through evocative music and abdominal breathing, by asking, What is the experience of Sacred Breathwork? A heuristic model of qualitative research was utilized, incorporating the six stages of heuristic study: initial engagement, immersion, incubation, illumination, explication, and creative synthesis. Eight co-researchers were interviewed and 10 themes were explicated to help uncover this phenomenon. These themes were: (1) A lack of familiarity with Sacred Breathwork; (2) psychological breakthroughs were experienced; (3) importance of safety, community, and facilitator commitment; (4) impact of disruptive intellectual and outside influences; (5) emotional regulation improvement; self-confidence and maturation regarding life issues; (6) limitations restricting acceptance and surrender to the anomalous; (7) both intentional and unintentional occurrences aided profound experiences; (8) creative process was revealed as arduous evoking remembrance and further self-discovery; (9) Sacred Breathwork was conceptualized as a sacred ceremony that fostered self-directed, profound, and sustainable change; and (10) how a flawed but open and spiritually driven community fostered vulnerability and honest self-growth. This study can assist psychotherapists, educators, healers, and society at large in understanding the practice and experience of healing through non-ordinary states of consciousness, such as Sacred Breathwork. The results of this study can be helpful to clients interested in holistic and spiritual approaches in need of healing and self-empowerment. Keywords: Consciousness, Cultural Misappropriation, Indigenous, Shamanic, Spirituality,
... Its methods include di erent practices, e.g. breath-work (Holmes et al., 1996;Bing-Canar, Pizzuto and Compton, 2016), visualisation (Margolin, Pierce and Wiley, 2011) and repetitive mantras (Lynch et al., 2018). While some consider meditation to originate from shamanism in the Stone Age (Monaghan and Viereck, 1999), more commonly, it is believed to have emerged from religious and spiritual practices 'originally developed by and for religious women and men who lived within monastic contexts or at the margins of society' (Farias, Brazier and Lalljee, 2021). ...
Thesis
Full-text available
This practice research developed two prototype brain-computer music interfacing (BCMI) systems to support meditation practices. The second, more advanced system, BCMI-2, was tested to help induce and maintain a specific meditative state, the shamanic state of consciousness (SSC), first with two trainees in a non-clinical neurofeedback training (NFT) setting and then with my own brain signals in an artistic performance setting. In both settings, the system generated soundscapes with two entrainment methods to support the meditation: (1) auditory rhythmic entrainment (ARE) generating drumming gradually decreasing in tempo and rhythmic complexity and (2) a neurofeedback protocol rewarding increased theta brainwaves at Fz with a reward sound embedded as an integral element within the computer-generated drumming. In addition to these techniques, the performance setting also mapped hemispheric coherence measurements to surround sound spatialisation to help increase my and the meditating audience's feeling of immersion. The main contribution of this research is the creation of the BCMI-2 system and recommendations based on the knowledge gained while developing and testing its suitability to support meditation practices in NFT and artistic performance settings. BCMI-2 is fully open-source, affordable and uses the research-grade OpenBCI Cyton electroencephalograph to record multi-channel brain signals. The project contributes practical knowledge to the field. It could be of interest to NFT practitioners wishing to design immersive soundscapes for neurofeedback protocols, artists wishing to express themselves with physiological computing and meditation practitioners wishing to understand meditation from a scientific perspective.
Article
Background: Research with hallucinogens suggests that non-ordinary states of consciousness (NOSCs), particularly mystical-type experiences, predict improvements in various affective disorders and substance use disorders (SUDs). Little is known, however, about the therapeutic potential of NOSCs induced by mind-body practices such as meditation, yoga and breathwork. Methods: We conducted a literature review in online databases (PubMed, Scopus, Google Scholar) and preprint databases (SSRN, bioRxiv) to identify studies of NOSCs induced by mind-body practices and their effects in affective disorders and SUDs. Results: A wide variety of mind-body practices involving physical movement (i.e., shamanic drumming, yoga) and hyper-focused immersive mental experiences (i.e., meditation, breathwork) have been reported in the literature. Preliminary evidence, mostly from qualitative studies and open label studies, suggest that mind-body practices produce NOSCs. Such experiences have been associated with short-term reduced levels of anxiety and depression, increased motivation to quit addictive behaviors, and enhanced self-awareness and spiritual well-being. Limitations: Findings are limited by the scarcity of literature in this field. Further rigorous and methodologically sound empirical research is needed, including comparative studies of NOSCs occasioned by different methods. Conclusions: Mind-body practices may represent a promising approach for treating mental health disorders. The NOSCs induced by such practices may lead to beneficial shifts in perceptions, values, beliefs, and behaviors. Given the challenges with hallucinogen-based therapies, mind-body practices may represent a more accessible and acceptable way of eliciting potentially helpful NOSCs in clinical practice.
Chapter
One research question guided the autoethnographic inquiry: “What is the experience of intuition and immersion in the Holotropic Breathwork community?” The experience of intuition and Holotropic Breathwork are subjective. An autoethnography is proposed to allow focus on personal and evocative narratives of the author. Specifically, Jones, Adams, and Ellis method for autoethnographic data analysis was followed to bring the reader into the experience while being vulnerable. Data analysis revealed (1) appropriate set and setting, (2) mutual support, and (3) self-trust as salient themes. Future considerations to inform possible alternatives and integrative methods for coping with anxiety, depression, and enhancing quality decision making given the experience of intuition and immersions in the Holotropic Breathwork community are discussed.
Article
Full-text available
Although the trend toward psychotherapy integration and eclecticism has gathered momentum, research on eclectic approaches to psychotherapy has lagged behind. To address this gap, the National Institute of Mental Health (NIMH) held a 2-day workshop in March 1986 on psychotherapy integration. Fourteen psychotherapy researchers were invited to consider the key issues associated with psychotherapy integration in order to advise the NIMH on guidelines for launching a program to stimulate relevant empirical research. Recommendations were developed to initiate such a research program that encompassed (a) conceptual clarification, (b) efficacy studies of systematic eclectic therapies, (c) the role of traditional psychotherapy process research, and (d) the training of integrative or eclectic therapists.
Article
Although the trend toward psychotherapy integration and eclecticism has gathered momentum, research on eclectic approaches to psychotherapy has lagged behind. To address this gap, the National Institute of Mental Health (NIMH) held a 2-day workshop in March 1986 on psychotherapy integration. Fourteen psychotherapy researchers were invited to consider the key issues associated with psychotherapy integration in order to advise the NIMH on guidelines for launching a program to stimulate relevant empirical research. Recommendations were developed to initiate such a research program that encompassed (a) conceptual clarification, (b) efficacy studies of systematic eclectic therapies, (c) the role of traditional psychotherapy process research, and (d) the training of integrative or eclectic therapists. (PsycINFO Database Record (c) 2012 APA, all rights reserved)