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Disruptions in the ordinary sense of selfhood underpin both pathological and “enlightened” states of consciousness. People suffering from depersonalization can experience the loss of a sense of self as devastating, often accompanied by intense feelings of alienation, fear, and hopelessness. However, for meditative contemplatives from various traditions, “selfless” experiences are highly sought after, being associated with enduring peace and joy. Little is understood about how these contrasting dysphoric and euphoric experiences should be conceptualized. In this paper, we propose a unified account of these selfless experiences within the active inference framework. Building on our recent active inference research, we propose an account of the experiences of selfhood as emerging from a temporally deep generative model. We go on to develop a view of the self as playing a central role in structuring ordinary experience by “tuning” agents to the counterfactually rich possibilities for action. Finally, we explore how depersonalization may result from an inferred loss of allostatic control and contrast this phenomenology with selfless experiences reported by meditation practitioners. We will show how, by beginning with a conception of self-modeling within an active inference framework, we have available to us a new way of conceptualizing the striking experiential similarities and important differences between these selfless experiences within a unifying theoretical framework. We will explore the implications for understanding and treating dissociative disorders, as well as elucidate both the therapeutic potential, and possible dangers, of meditation.

The Predictive Processing (PP) framework casts the brain as a probabilistic prediction engine that continually generates predictions of the causal structure of the world in order to construct for itself, from the top down, incoming sensory signals. Conceiving of the brain in this way has yielded incredible explanatory power, offering what many believe to be our first glimpse at a unified theory of the mind. In this paper, the picture of the mind brought into view by predictive processing theories is shown to be embodied, deeply affective and nicely poised for cognitive extension. We begin by giving an overview of the main themes of the framework, and situating this approach within embodied cognitive science. We show perception, action, homeostatic regulation and emotion to be underpinned by the very same predictive machinery. We conclude by showing how predictive minds will increasingly be understood as deeply interwoven with, and perhaps extended into, the surrounding social, cultural and technological landscape.

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Psychedelic drugs such as psilocybin, LSD and DMT are known to induce powerful alterations in phenomenology. Perhaps of most philosophical and scientific interest is their capacity to disrupt and even “dissolve” one of the most primary features of normal experience: that of being a self. Such “peak” or “mystical” experiences are of increasing interest for their potentially transformative therapeutic value. While empirical research is underway, a theoretical conception of the mechanisms underpinning these experiences remains elusive. In the following paper, psychedelic-induced ego-dissolution is accounted for within an active inference framework, as a collapse in the “temporal thickness” of an agent’s deep temporal model, as a result of lowered precision on high-level priors. The argument here is composed of three moves: first, a view of the self-model is proposed as arising within a temporally deep generative model of an embodied organism navigating an affordance landscape in the service of allostasis. Next, a view of the action of psychedelics as lowering the precision of high-level priors within the generative model is unpacked in terms of a high Bayesian learning rate. Finally, the relaxation of high-level priors is argued to cause a “collapse” in the temporal thickness of the generative model, resulting in a collapse in the self-model and a loss of the ordinary sense of being a self. This account has implications for our understanding of ordinary self-consciousness and disruptions in self-consciousness present in psychosis, autism, depression, and dissociative disorders. The philosophical, theoretical and therapeutic implications of this account are touched upon.