20 | The Shame Addiction: What the Body Learns (Part 3 of 3)
~17 MINS READ
THE NEUROSCIENCE OF SHAME RESOLUTION, WHAT THE LATEST PSILOCYBIN THERAPY RESEARCH REVEALS ABOUT NERVOUS SYSTEM HEALING, SELF-COMPASSION, AND SOMATIC INTEGRATION, AND THE FIVE THRESHOLDS EVERY TOXIC SHAME AND TRAUMA HEALING JOURNEY HAS TO CROSS.
In Part 1, I named what shame is, where it lives, and how it operates like an addiction. In Part 2, I walked into the most hidden territory: sexual shame, desire, and the generational wounds that live beneath words.
Now we arrive at the question this whole series has been building toward. How does shame actually heal?
Not how does it get managed. Not how do we learn to live with it more gracefully. How does it change at the level where it took root, which is not in the thinking mind but in the body, in the nervous system, in the cellular instructions your biology has been running since before you had language for any of it. This is what psilocybin research, somatic healing traditions, and the people I serve as a psychedelic guide are collectively pointing toward, and the answer is not what most people expect.
I promised you at the end of Part 2 that the healing starts in a place most people don't expect.
Here it is: it starts with shame itself. Not with getting rid of it. Not with understanding where it came from. Not with a breakthrough psilocybin therapy session or a perfectly held ceremony or finally finding the right words in the right room. It starts with the radical, counterintuitive act of turning toward the shame rather than away from it, and discovering that the thing you have spent years running from is not the enemy of your healing. It is the doorway.
This is what took me the longest to understand, even having worked with shame and trauma in myself for years before I ever guided anyone else through it. We arrive at psychedelic-assisted healing hoping shame will be removed, dissolved, transcended. What the research and the people I serve keep showing me is something far more interesting: shame does not heal by being eliminated. It heals by being met. And the meeting, specific, embodied, witnessed, and sustained through integration coaching and community, is the path itself.
Shame does not heal through insight.
I have worked with brilliant, self-aware people who could map their shame genealogy with the precision of a researcher, who understood every attachment wound, every formative experience, every nervous system pattern that shaped them. And the shame was still running the show. The body had not caught up with what the mind already knew.
This is the paradox sitting at the center of nervous system healing. Understanding why something happened is not the same as the body experiencing something different. Allan Schore's research on right-brain affect regulation established that the deepest core of toxic shame is encoded in the right hemisphere before language exists, which means it cannot be fully reached through language alone. Psychedelic-assisted therapy works precisely because it bypasses the narrative mind and reaches the body directly, into the implicit memory systems where shame first took root. The story about it is not the same as the experience that would change it.
What follows is what I have come to understand across several hundred ceremonies facilitated, years of psychedelic integration work, thousands of hours sitting with people in their most vulnerable moments, and a personal history with shame that has furnished most of this series. It is not a protocol. It is a map of thresholds, each one a door the body has to walk through, not the mind.
I am going to be specific, because shame feeds on abstraction. It lives in the space between knowing and inhabiting. So let us go into the room.
“Neuroscience research shows that the only way we can change the way we feel is by becoming aware of our inner experience and learning to befriend what is going on inside ourselves.”
What the Research Is Finally Saying
The science of shame healing has, in recent years, started catching up with what ceremony traditions and somatic practitioners have long understood. Let me give you the specific findings that changed how I practice.
A 2025 study in the Journal of Psychoactive Drugs followed 679 adults using psilocybin in real-world settings. The headline was counterintuitive: acute feelings of shame and guilt arose in 68.2% of sessions. More than two out of three people. Most people arrive at ceremony hoping it will be peaceful. Transcendent. Safe from the very material they have been carrying. But here is what the data revealed: the degree to which participants could constructively work through those feelings during the session was a significant predictor of wellbeing two to four weeks later. The people who processed shame most actively in the session actually had higher wellbeing and mystical experience scores than the people who felt no shame at all. The difficult door turned out to be the right door. What looked like a hard session was often the session that changed something.
A separate 2024 qualitative study on psilocybin-assisted therapy for alcohol use disorder found that nearly every participant described having internalized a relentless inner critic, often the voice of a parent or caregiver running on a loop. The psilocybin did not silence that voice. It gave people enough distance from it to stop believing it was the truth about who they are. This is a specific and important distinction. The ceremony did not remove the shame. It changed the relationship to it. And that shift, from identification with the shame to witnessing the shame, turned out to be the primary mechanism of change.
Dr. Rosalind Watts and her team at Imperial College London identified the two core change processes in psilocybin therapy for depression as a movement from disconnection to connection, and from avoidance to acceptance. Not insight. Not catharsis. Connection and acceptance. These are relational and embodied events, not cognitive ones. Her ACE model, Accept, Connect, Embody, emerged from watching what actually changed in people, and the finding was that what changed was not what they understood but what they were willing to remain present with.
And the finding that most directly shaped my work: a 2024 Imperial College study found that self-compassion was the only positive emotion that consistently mediated outcomes across every mental health measure in psilocybin therapy. Not mystical experience. Not positive mood. Not a feeling of love or oneness or any of the states people most often hope to access. Self-compassion. When someone genuinely received themselves with kindness in the altered state, everything downstream shifted.
None of this means the sacrament does the healing. It means the sacrament can create the conditions in which the healing the body has been trying to do for years finally has the room to occur.
The Five Thresholds
I have watched several hundred people move through shame at various depths. The path is not linear. But there are thresholds every healing journey has to cross, and skipping them is exactly how people end up doing the same ceremony again and again and wondering why nothing is fundamentally shifting.
THRESHOLD ONE: FROM SECRECY TO SPECIFICITY
Shame's primary weapon is secrecy. Not the vague acknowledgment that lives in therapeutic language, not "some issues around intimacy" or "certain childhood experiences." The actual thing, named out loud, to another human being who is present enough to receive it.
In Part 2, I described standing in a room in Cyprus at a family constellations retreat and naming what I had never named. The shame did not disappear. But it stopped being a secret. And a secret that is no longer a secret has lost its primary weapon. What shifted in my body that day was not insight. It was the experience of being fully known and finding the room still standing afterward.
I have watched this moment hundreds of times and it has a texture I recognize before the words arrive. The body braces. The eyes go somewhere else. The voice drops or quickens. And then the person says the actual thing. Not the edited version. The thing itself. And the room does not end. That is what shame does not believe is possible.
A client I will call D. arrived for integration work having done a ceremony elsewhere she described as powerful but incomplete. Over three sessions she circled something she could not name directly. In our fourth session she said it: a relationship her family had made clear was shameful. She had never said it out loud to anyone. When she finished and looked up, expecting judgment, and found only steady presence, her face changed completely. Not because the shame was gone. Because the room had survived the truth.
James Pennebaker's research on disclosure confirms what that moment in Cyprus showed me in my body: it is not the content of the confession that heals. It is the act of no longer carrying it alone. His work found that translating traumatic experience into language in the presence of a witness measurably reduces cortisol and improves immune function. The body responds to being known. This is why I run Integration Circles and group cohorts rather than only individual containers. Permission moves through a room like weather. When one person names their specific thing and the room stays, the atmosphere changes for everyone present.
“I have never said this out loud to anyone... not once in my entire life.”
THRESHOLD TWO: FROM STORY TO SENSATION
Once the specific thing is named, most people want to stay in the narrative. To explain it, provide context, ensure the listener understands the mitigating circumstances. The story is protective. It keeps a measured distance from the body. And the body is exactly where the work lives.
In Part 1, I wrote that shame is encoded in the right hemisphere before language exists. Before the thinking mind can offer any critical distance, the body has already believed it completely. This is why you can understand your shame perfectly and still wake up inside it every morning. The story about it is not the same as the experience that would change it.
What I watch happen in ceremony is the body doing what it has been trying to do for years. People experience sensations that arrive before any narrative: shaking, heat moving through the chest, an opening that is physical before it is emotional. The 2025 study in the Journal of Psychoactive Drugs found that participants who stayed with the sensation of shame during their sessions rather than bypassing it had significantly higher wellbeing scores weeks later. The difficult door turned out to be the right door.
When I work with someone in integration, after they have named the specific thing, I ask: where does this live right now? Not what does it mean. Where is it in your body, this moment, in this room?
A client I will call R., a veteran, could map his combat experience with clinical precision after multiple rounds of therapy. What he could not do was feel it in real time without immediately moving to analysis. I asked him to pause the explanation and notice where his body was. Long silence. Then: "My chest is completely closed. Like something is sitting on it." I asked him to stay with that. Not explain it. Just notice. His eyes filled. He had not cried in years. The body had been waiting for permission to complete something the mind had been narrating for decades. Peter Levine's Somatic Experiencing gave me the clinical language for what I had already watched happen: the body holds incomplete responses, and when gently invited to continue what was interrupted, it moves in ways that years of talking cannot reach.
“My chest is completely closed. Like something is sitting on it.”
THRESHOLD THREE: FROM JUDGMENT TO CURIOSITY
Most people arrive at this work believing that self-judgment is what keeps them honest. That if they stop condemning the pattern, they will repeat it. That shame is the guardrail.
It is not. In Part 1, I described the cycle precisely: shame triggers numbing, numbing provides relief, relief generates guilt, guilt collapses back into shame. The judgment is not the solution. It is the engine. I lived inside that engine for years, cycling through patterns I could not stop precisely because I was at war with the part of myself running them.
What changed was Gabor Maté's question, which I first encountered in his work and have returned to hundreds of times since: not why the addiction, but why the pain. In Part 2, I described my own cycles across seasons of intimacy and numbing, and the confusion I carried for years that neither a partner's acceptance nor rejection addressed the root. The root was a twelve-year-old boy who was never taught that the energy moving through him was not dangerous. Curiosity made that visible. Judgment had kept the need invisible and the behavior locked in place for decades. Maté's compassionate inquiry model is one of the most rigorous clinical frameworks I know for meeting the need beneath the compulsion rather than continuing to wage war on the symptom.
A client I will call T. came to integration work carrying decades of shame about compulsive behavior that cycled every time he experienced relational disconnection. He had spent years at war with the part of himself that engaged in it. In a session following ceremony I asked him what the behavior was actually trying to do. What did it need? A long pause. Then, with some surprise: "It's trying to make me feel less alone." That was the first time he had asked the behavior a question instead of attacking it. Something that had been clenched, loosened. Not resolved. Loosened. That is what curiosity does. It does not end the pattern immediately. It interrupts the war that was keeping the pattern in place. Kristin Neff's research on self-compassion confirms what I watch happen in that loosening: people who meet themselves with curiosity after failure are more likely to change, not less. Shame does not make us better. It makes us more desperate.
“...it’s trying to make me feel less alone. I never thought to ask it what it needed.”
THRESHOLD FOUR: FROM ISOLATION TO WITNESS
Shame is a relational wound. It was installed through ruptures in connection and it requires a relational antidote. This is the dimension most poorly understood in a culture that treats healing as a private interior project.
In Part 2, I described standing before thirty strangers at the ISTA training in Nicaragua, exposed in every sense, and discovering that the room did not end. That experience taught me something no amount of solo ceremony or private therapy had: the nervous system cannot regulate itself out of shame alone. It needs another body offering the signal that the environment is safe enough to return to. Stephen Porges's research on co-regulation is the neurobiological basis for what I experienced in that room: one nervous system borrowing safety from another. The dorsal vagal collapse of shame, the shutdown I described in Part 1, cannot move to safety without it.
The guide's role in ceremony and integration is not to fix or interpret. It is to remain present without looking away. To say with your body's calm presence: I see this. I am not leaving. This is also why the boundary clarity I described in Part 2 is not optional. When guides cross lines with vulnerable clients they do not only harm individuals. They destroy the specific relational condition that makes healing possible.
A client I will call M. sat in silence through the first two sessions of an Integration Circle, watching, measuring the room's response when others named difficult things. In the third session she spoke, barely audible, and named something she had carried for fifteen years. The room held it. One person said simply: I understand that. She did not speak again that session. But her body was different afterward, open rather than collapsed. She told me later that the room surviving what she had said changed something years of individual therapy had not reached. Daniel Siegel's concept of feeling felt, having your internal state recognized and received by another person, activates the same neural pathways as secure attachment in infancy. The collective nervous system did what one nervous system alone cannot.
“...I kept waiting for someone to flinch. Nobody did. That changed everything.”
THRESHOLD FIVE: FROM WOUND TO RESOURCE
The final threshold is where most people do not give themselves permission to arrive. The recognition that what shame has been guarding is not a liability. It is capacity.
In Part 2, I described ceremony experiences involving intensely erotic visions mixed with death, creation, and destruction simultaneously. My guide suggested that what I was experiencing was creative energy attempting to move through me, distorted by years of shame blocking it. When the dam breaks, the water does not come out clean. It comes out with everything trapped behind it. But what came through became generative. The life force, freed from shame, moved toward creation in the broadest sense. That shift, from the energy spent in suppression to the energy moving toward something alive, is what this threshold asks.
I watch it happen in person after person. The perfectionist who discovers her relentless drive was protecting a profound capacity for excellence that shame had never let breathe. The man whose rage, once met in ceremony, became the energy behind the most meaningful work of his life. The woman who had numbed for years and, after her first ceremony, wept for hours, not from sadness but from the shock of feeling anything after so long. In Part 1 I wrote about Galway Kinnell's line: sometimes it is necessary to reteach a thing its loveliness. This is that threshold.
A client I will call P. arrived having spent thirty years managing what he described as a problem with anger. After a ceremony in which the anger moved through him fully, held in a safe container, he came out changed. Not because the anger had disappeared. Because it had been met. In the months that followed he started a nonprofit and his capacity for tenderness with his children visibly increased. The anger had not gone away. It had become directive rather than suppressed. Richard Tedeschi and Lawrence Calhoun's post-traumatic growth research documents exactly this: growth does not come from trauma itself but from the struggle to integrate it. The wound, met with acceptance, stops being a wound and starts being information. The life force shame was guarding, finally unguarded, moves toward the particular unrepeatable expression of aliveness that only you carry.
“...The thing I spent thirty years trying to get rid of turned out to be the most alive part of me.”
What Ceremony Can and Cannot Do
I want to be honest about psilocybin's role in all of this, because I have seen the full spectrum of what it offers and what it cannot reach, and because clarity here is a form of respect for the people who arrive at ceremony with real needs.
What ceremony does well: it creates a window of neuroplasticity in which the body can encode new experience more rapidly than it otherwise would. A 2024 study in Nature showed that a single dose of psilocybin disrupts functional connectivity in ways that persist for weeks, creating the conditions for new dendritic growth, new synaptic density, a nervous system given room to build new architecture. The sacrament temporarily quiets the default mode network's shame narrator, the loop that says not enough, not enough, not enough. It works through implicit memory systems, the pre-verbal territory where shame first took root. It can dissolve, for hours, the rigid self-referential structure shame has built around a person, allowing them to glimpse themselves from outside the story they have been living inside.
And the 2025 shame and psilocybin data is specific: when shame surfaces in ceremony and is met with curiosity and support rather than avoided, it becomes one of the most reliable pathways into genuine change. The people who processed shame during their sessions had better outcomes than the people who had entirely comfortable sessions. The hard door was the right door.
What ceremony cannot do: substitute for the relational witnessing that healing requires. Replace the ongoing integration work. Skip any of the five thresholds. And it cannot hold what it opens if the person has no container afterward. The same 2025 study found that psilocybin reduced trait shame on average but increased it in some individuals. This is not a complication to minimize. It is a clinical reality that makes preparation and skilled integration not optional add-ons but the primary work. The session is a few hours. The integration is the rest of your life.
The people I have watched change most fundamentally through this path were not the ones with the most extraordinary sessions. They were the ones who brought the most consistent attention to what arrived and what it asked of them, week after week, in the ordinariness of their lives, in relationships, in the moments when shame surfaced again in new clothes.
A Note on Time
Healing is not linear and it is not fast. I want to name this plainly, because our culture's relationship to transformation is impatient in a way that impedes the very process.
Shame did not arrive all at once. It was installed across years, across generations, across the accumulated evidence of all the times the world did not fully receive you. The body does not undo that in a weekend. It undoes it in relationships that prove the original installation wrong. In moments, accumulated over time, where being fully known does not end belonging.
What changes is not the absence of shame. Some shame is healthy: it signals when something is actually misaligned. What changes is the relationship to it. The capacity to notice shame as a state the body is moving through rather than a truth about who you are. The capacity to stay present with it rather than running, numbing, performing, or collapsing. The capacity to turn toward it with curiosity.
I am further along this path than I was ten years ago and much further than twenty years ago. I am not at the end of it. What I am is more available than I have ever been, more willing to be seen in the actual room of my life rather than performing a version of myself I believed would be safer. That shift did not happen in ceremony. It happened through everything ceremony made possible: the relationships I brought more honesty to, the circles I showed up for with less armor, the integration practices I returned to each time shame surfaced again.
The body learns from experience. Give it the experience, consistently, and it will eventually begin to learn something different.
How to Begin
These are orientations, not techniques. Techniques suggest a correct procedure that produces a reliable result. Shame does not work that way. But if you have been with this series from the beginning, you have already named the thing, felt it in the body, and questioned whose voice it belongs to. This is what comes next.
Step 1. Stop managing it and start getting curious about it.
Managing shame means keeping it contained enough to function. Curiosity means asking what it is actually protecting. These are fundamentally different relationships to the same material. Pick one pattern you have been managing and ask, without judgment: what does this need? Not what is wrong with me. What is this trying to do? Sit with that question for longer than is comfortable. The answer that comes is usually not what you expected.
Step 2. Let integration become a daily practice, not a post-ceremony event.
Integration is not something you do after a ceremony. It is the ongoing practice of bringing what you know into how you live. This week, identify one place where shame is still running a behavior you want to change, and make one small, specific, different choice. Not a transformation. One choice. The body learns from experience, and experience has to be given to it repeatedly before it updates.
Step 3. Tell a harder truth to someone who has already proven they can stay.
You have already spoken the thing. Now go one level deeper. Most people stop at the first layer of disclosure and call it done. The second layer is usually where the shame actually lives. Find the person who received the first truth and tell them the one underneath it.
Step 4. Mark what has loosened.
Healing is hard to track because it is not linear. Take twenty minutes this week to write down what is genuinely different from a year ago. Not what you understand differently. What you actually do differently, how you show up differently, what you no longer need to numb. Witnessing your own movement is not self-congratulation. It is data that the body needs to believe change is real.
Step 5. Choose your next container deliberately.
A container is not just a therapist or a group. It is any sustained relational structure that creates conditions for continued growth. Look honestly at whether the containers you are currently in are still the right size for where you are now. Some people need to go deeper. Some need to go wider. Some need to make the leap from individual work into community. Name what the next right container is and take one step toward it this week.
“You either walk inside your story and own it, or you stand outside your story and hustle for your worthiness.”
The Place This Ends
I began this series with a voice most people never speak aloud. The one that says: If they really knew me.
The healing of that voice does not come from silencing it, arguing with it, or proving it wrong through achievement. It comes from discovering, through experience rather than argument, that being known is survivable. That the room stays. That the thing you have been hiding is not evidence of your brokenness. It is the life force, still moving, still reaching, still waiting for a room it can trust.
Shame does not only live in individuals. It lives in families who pass it forward in silence, in leaders making decisions from wounds they have never named, in children who learn before they have language that parts of them are not welcome here. We built a world on that foundation. You can feel the cost of it everywhere you look. But here is what I know is possible instead: the parent who breaks the chain, the veteran who tells the real story, the couple who stops performing and starts being honest, the person who stops spending their energy managing how they are perceived and finally discovers what that energy was always meant for.
The healing of shame is not a private project. It is a civilizational one. Every person who moves through these thresholds changes what their children inherit and changes the rooms they walk into, because a person who has stopped running from themselves carries something other people can feel.
Beyond shame is not a life without difficulty. It is a life where difficulty is no longer evidence of your unworthiness, where the life force, finally unguarded, moves toward the particular, unrepeatable expression of aliveness that only you carry.
If you are ready to walk through that door, start with my free Ceremony Readiness Guide. If ceremony, integration coaching, or a group container feels like the right next step, a Discovery Call is where we begin. My Integration Circles are open if you want to do this work in community.
Not the whole story at once. One step. The body learns from experience. Begin.
From my Heart to yours,
Yeshua Adonai
Psychedelic Guide
aboutyeshua.com
Yeshua is a traveling psychedelic guide currently based in Phoenix, Arizona. USMC combat veteran, former diplomat, and serial social entrepreneur devoted to mental health innovation, he has spent decades exploring contemplative traditions worldwide and learning to trust his own experience along the way.
Frequently Asked Questions
-
Understanding shame is cognitive, you can name its origins, map its patterns, trace its genealogy. Healing is somatic. Allan Schore's research shows that deep shame is encoded in the right hemisphere before language exists. Which means it cannot be fully reached through insight alone. The body has to experience something different: being fully known and belonging surviving anyway. That is a lived, relational event, not an intellectual one. This is why years of therapy that stays in the story can leave someone highly informed and still in pain. The work eventually has to go into the body.
-
Possibly not what you're imagining. A 2025 study in the Journal of Psychoactive Drugs following 679 real-world psilocybin users found that shame and guilt arose in 68.2% of sessions, and those who could constructively work through those feelings had better wellbeing outcomes two to four weeks later than those who experienced no shame at all. A blissful, comfortable session is not necessarily a healing session. A session where shame surfaces and is stayed with, with support, is often more generative. This is why preparation and a skilled guide are not optional. The difficult door is frequently the right one.
-
Not necessarily, but you do need sufficient ego structure to move toward difficult material rather than being overwhelmed by it. What I assess in a Discovery Call is not whether you've completed a checklist of prior healing work, it's whether you have enough internal resource to stay present with what arises, and enough relational trust to receive support in the room. Some people with little formal therapy history are highly ready. Some people with years of therapy are not ready for ceremony because the work has stayed primarily in the analytical mind. The relevant question is not what you've done, it's whether the body is willing to participate.
-
Longer than most people want it to, and less linear than any map suggests. Shame was installed across years, sometimes across generations, as the epigenetic research confirms, and the body does not undo that in a single ceremony or a single season of work. What most people experience is not a clean resolution but a changing relationship: shame begins to feel like a state the nervous system moves through rather than a permanent truth about who they are. The capacity to notice it, stay with it, and meet it with curiosity rather than warfare, that builds incrementally over time, through repeated relational experiences that prove the original installation wrong. Give yourself a season. Then another.
-
Both have distinct and irreplaceable roles. Individual work, with a skilled therapist or guide, creates the depth of focus and the relational safety that allows the most protected material to surface. Group work, including integration circles, offers something one-on-one cannot: the nervous system experience of being witnessed by multiple people simultaneously and having belonging survive. Van der Kolk writes that finding a responsive community in which to tell your truth makes recovery possible. The collective nervous system does what a single nervous system cannot. My recommendation is to work both tracks: individual integration alongside a regular community container. One goes deep; the other goes wide. Healing requires both.
-
Integration coaching, as I practice it, is specifically focused on working with material that has arisen through ceremony or contemplative practice, and on supporting the ongoing changes in behavior, relationships, and identity that healing requires. It is not the same as clinical therapy, and I am not a licensed therapist. What I offer is informed by extensive personal practice, facilitation experience across several hundred ceremonies, and deep familiarity with the research and traditions that underpin this work. For complex clinical presentations, including active suicidality, severe trauma with no prior support, or significant psychiatric history, a licensed trauma-informed therapist (or coach) is the appropriate starting point, sometimes in conjunction with the integration work. I am always transparent about this distinction, and I prioritize safe referral when the clinical picture calls for it.
-
This is the reading that has shaped my thinking most directly. Start wherever your curiosity is strongest.
Healing the Shame That Binds You by John Bradshaw. The foundational text in the field. Bradshaw was among the first to draw a clear line between healthy shame and toxic shame, and to map how toxic shame becomes the hidden engine of addiction, compulsion, and relational collapse. Still essential decades after it was written.
The Body Keeps the Score by Bessel van der Kolk. The indispensable guide to understanding why shame lives in the body and what is actually required to reach it. If you read one book from this list, start here.
I Thought It Was Just Me (But It Isn't) by Brené Brown. Brown's foundational research on shame before the TED talks. Practical, grounded, and genuinely useful for anyone beginning to build a vocabulary for what they carry.
No Bad Parts by Richard Schwartz. The clearest explanation of Internal Family Systems therapy available to a general reader. The framework of exiles and protectors transformed how I understand shame's architecture and the relationship between compulsive behavior and the self beneath it.
Waking the Tiger by Peter Levine. The book that introduced somatic experiencing to the world and explained with rare clarity why talking alone is not sufficient and what the body needs to complete what was interrupted. If you want to understand threshold two, the move from story to sensation, this is where to begin.
In the Realm of Hungry Ghosts by Gabor Maté. The deepest exploration of addiction as a response to pain and unmet need available anywhere. Maté's insight that the question is never why the addiction but always why the pain is foundational to how I understand compulsive behavior and its relationship to shame.
It Didn't Start With You by Mark Wolynn. The most practical and readable guide to inherited family trauma. Directly relevant for anyone who suspects their shame did not originate entirely in their own lifetime, which, in my experience, is most people.
Shame and Pride by Donald Nathanson. More rigorous than the others, but the most thorough mapping of shame as an affect and its relationship to the entire emotional system. Nathanson built on Silvan Tomkins' affect theory, which underpins almost everything else on this list.
Daring Greatly by Brené Brown. Her follow-up work on vulnerability as a practice and what it costs and what it builds. Pairs well with the first Brown book and takes the work further into application.