Tag Archive for: psychedelic

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How to Survive the Psychedelic Renaissance

Hello and welcome back for day two of PSYJuly! So, we are well and truly in the midst of a psychedelic renaissance, boom, even. How do we each go about navigating this chapter in human history? Today we have Leia Friedman with a step by step guide…

How to Survive the Psychedelic Renaissance

What will they say about this moment in time 25 years down the road? 100 years? 1,000 years? Will humanity survive for that long?

Clinical trials of psychedelic therapies show promising results. Public approval of and interest in psychedelics increases by the day. More and more jurisdictions have decriminalized psychedelics, some even all drugs. Venture capital pours into the psychedelic field. 

Meanwhile, indigenous peoples face violence and a legacy of threat to their way of life from globalization, colonialism, extractive industries, climate change and more. The American public remains divided on issues of identity, equity, access and oppression. The number of suicides may match the rates we saw at the height of the Great Depression. The pandemic made it abundantly more clear that distribution of power in our human race is grossly disproportionate. Climate change charges forward, yet there is little sense of urgency to address it. 

How can we embody the psychedelic values of oneness, exploration, connection and interdependence as this psychedelic renaissance unfolds? 

From a political, social, ecological and psychological (OK, psychedological) lens, I offer some tips and prompts to help psychedelic activists, therapists, enthusiasts, researchers, and beyond as we traverse this uncharted territory. 

  • Practice nonviolent communication

Nonviolent communication (NVC) is a technique that can help us embody self-connection, honest expression, empathic presence, self-empathy, and awareness of/right use of power. Learn more about the theory here, and a foundation of the practice here. 

  • Do your own healing work

“We have to be called into our own healing sometimes. We have to be called out into the desert, to the wilderness, to do the work on behalf of others.”

In a podcast conversation on Finding Our Way, Lama Rod Owens, Buddhist teacher, author and activist, shares his concerns about healers not doing their own work. He quotes Whitney Houston: “show me the receipts.”

Lama Rod continues: “There are a lot of us who don’t have receipts. Who are trying to put our hands on people and heal them when in fact we’re the ones who need to be healed. It’s nothing more than a perpetuation of violence and trauma on the bodies around us.” 

Indeed, we can do more harm if we try to heal others when we ourselves have not done our own work. It can be an ongoing process, an upward spiral; invest in your own healing, especially if your intention is to help others on their healing journey.

  • Learn about and engage in accountability

Accountability is the responsibility that we each have over our own behavior, especially behavior that impacts others around us and in our community. 

Although psychedelics are regarded as having tremendous healing potential, psychedelic communities are not immune to consent violations, interpersonal and systemic harm and abuse. 

A transformative justice facilitator once told me, “we don’t hold people accountable. People get to be accountable.” It is a privilege to have the opportunity to look at our harmful behaviors and get the support needed to change, even to repair harms what we have participated in in the past. 

Before we can actually hold people accountable (or give them the chance to be accountable) in our communities and on a wider level, we need plenty of practice with accountability in our own social circles and with our trusted loved ones. 

  • Connect with nature

Have you ever taken a trip and felt the planet supporting you? Or looked at a tree and watched the leaves shimmer, felt the trunk breathing, heard the gentle hum of water moving up the roots and spreading through the branches? Nature is all around us, giving life to us, sustaining us, teaching us about ourselves. Studies (like this one and this one) have shown that psychedelics can increase our nature relatedness. This is so incredibly important, especially now as the consequences of human activity run the risk of destroying the delicate ecosystem on our spaceship, mother earth.

Side note: a carpenter ant crawled up my arm just as I finished writing this paragraph. 🙂

  • Connect with yourself

Modern society seems determined to disconnect us from ourselves. Taking time and space to connect with yourself and nurturing the connection between your body, mind and spirit is a revolutionary act. 

A guideline that I try to live by is that I am responsible for my own emotions, needs, boundaries and desires. (Side note.. It is challenging AF to actually do this). In order to uphold this commitment, I need to prioritize connecting with myself enough that I can be aware of those things and advocate for them appropriately.  

  • Know where you come from

If you have little or no connection or awareness of your ancestors, know that we all have roots that were once deeply intertwined with land and tradition. 

Through the colonization of ancient Europe over the last 2,000 years, my ancestors were separated from their traditional ways of being. Millions of “witches” were burned for working with the healing power of plants. I believe that some of my relations (and their knowledge of plant healing ways) perished in those fires. 

Rather than communing with nature, the cosmos, and the spirit and tradition of my people, I prayed to the gods of media, capitalism and superficial beauty standards for the first 24 years of my life, until I began working with psychedelics.

Studying permaculture, engaging in my own anti-racism and anti-oppression work, and sitting in tender presence with the fragility that still arises in me sometimes has been part of my process of finding belonging. Psychedelics and psychedelic community has taught me that it is never too late to come back to who I am and where I come from. It is a painful and intimidating process, but worthwhile. 

If you, too, are disconnected from your lineage, I invite you to embark on the psychedelic journey of looking back to find your roots. You may also want to explore the idea of tending to your relationship with your ancestors. 

  • Listen to, support and co-conspire with indigenous people

Many psychedelic plant medicines have been stewarded by indigenous cultures for hundreds, if not thousands, of years. I offer thanks to the wisdom keepers, the water protectors and the healers. 

Have these peoples consented to the widespread use and commodification of their sacred traditions? Will the money being generated by this psychedelic gold rush actually end up back in the hands of those who we have to thank for these medicines? Can the psychedelic renaissance stop the spread of colonization and the devastation of people, land, wisdom and culture that comes with it?

I don’t know about you, but I went through 13 years of public education, 4 years of undergraduate education at a state school and 2 years of grad school and I never once learned about the genocide of indigenous people on this continent. Colonization wasn’t a word in my vocabulary until I deliberately sought to learn about it. 

Psychedelic communities must talk about colonization. Equally as important, recognize that decolonization can only be done in collaboration and alliance with indigenous peoples. Our groups, conferences, and organizations should become accurately informed about the true history of the plant medicines and the people that they come from, and committed to justice and equity as we move forward. 

If you don’t already know, learn about the land you are on because sure enough, it once was stewarded by peoples who may still be struggling for their autonomy and continued existence amidst increasing deforestation, development and destruction of the land and their ways of life. It will probably be painful to recognize the reality if you don’t see it already, so be sure to tend to your own body and nervous system as you learn how to be a better ally and co-conspirator. 

And please, listen to indigenous people. 

  • Recognize that all of these issues, including our personal traumas, can be traced back to capitalism

I believe it to be true, and I don’t have the capacity to unpack it all here. But I will say this..

If you are free, if you have access to resources, if you were born into a body that this society confers certain privileges to, let’s use that to help usher in a new era of collective liberation and healing. 

Kai Cheng Thom writes,

“I think the major difference between a social justice and a white/colonial lens on trauma is the assumption that trauma recovery is the reclamation of safety—that safety is a resource that is simply ‘out there’ for the taking and all we need to do is work hard enough at therapy. 

“I was once at a training seminar in Toronto led by a famous & beloved somatic psychologist. She spoke brilliantly. I asked her how healing from trauma was possible for people for whom violence & danger are part of everyday life. She said it was not.

“Colonial psychology & psychiatry reveal their allegiance to the status quo in their approach to trauma: that resourcing must come from within oneself rather than from the collective. That trauma recovery is feeling safe in society, when in fact society is the source of trauma.”

How much longer can we operate under this lie that if we just work hard enough, we’ll be safe, healed, and whole? In the words of Rev. Dr. Martin Luther King, Jr. “no one is free until we are all free.” Let’s embody this truth in our healing work, our organizing, and our actions.

I am a queer, white, jew-ish, middle class, college-educated cis-woman with US citizenship. I can use the privileges that I have to protect others and fight to change the conditions under which such gross inequity currently exists in our society. I can put my body on the line and use my voice to advocate for access to psychedelic therapies for people belonging to historically marginalized identities. 

Reciprocity in the Quechua language is Ayni, meaning “today for you, tomorrow for me.” In the spirit of ayni, perhaps you can support the roots of the psychedelic movement. You may be in a position to offer financial support, especially to BIPOC-led projects and organizations, and those that have meaningful relationships with indigenous and traditional plant medicine communities. Let’s stand in solidarity through activism and advocacy, not charity or pity. Check out this list of foundations and initiatives that are engaging in sacred reciprocity.

Conclusion

This blog post isn’t about how you can survive the psychedelic renaissance. It’s about how we, as one human family, can survive and thrive, together in balance with the rest of the planet. 

The more that I do this work, the more I feel my ancestors encouraging me and guiding me in the directions of my own continued healing, and toward that fulfilling the dream of a collective liberation and belonging for all beings. 

May we thank the plants, animals, and fungi, and give back their right to take up space and thrive. 

May we all put our efforts toward achieving balance again. 

May we look within ourselves and find belonging. 

May we look at each other and see common humanity in the shared struggles, hope and dreams reflected back to us. 

May we contribute to a culture of freedom, agency and reciprocity, where all people can access nourishing food, clean water, good medicine, and room to grow, play and explore. 

May we all vision and manifest the more beautiful world our hearts know is possible. 

May all the beings in all the world be happy, peaceful and free. 

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About Leia

Leia Friedman loves to connect the dots as a teacher, writer, and permaculturist. Born and raised in Lowell, MA, Leia obtained her master’s degree in Clinical Psychology from Rivier University and worked as an in home therapist before psychedelics turned her world inside out. She is now a psychedelic integration facilitator, a student in psychedelic somatic interactional psychotherapy (PSIP), a trainee in restorative and transformative approaches to conflict, a budding herbalist, and the host of a podcast called The Psychedologist: consciousness positive radio. Leia holds her permaculture design certificate from Starhawk’s Earth Activist Training, a program that emphasizes social permaculture and spirituality in regenerative land care. Leia has written for Wiley Encyclopedia, Psymposia, Lucid News, Psychable and DoubleBlind on topics relating to consciousness through the lens of social and environmental justice. You can find her teetering on a slack line in Costa Rica, up to her elbows in dirt from working in the garden, or nose in her laptop, grading papers for her psychology students.
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PSYJuly 2021 | 31 Days of Psychedelics | Welcome!

psyjuly welcome

Welcome to PSYJuly 2021!

Over the next 31 days we are going to be featuring 31 articles on psychedelics, one for each and every day of July.

This is the second edition of PSYJuly here at Maps of the Mind, with the inaugural edition last year, and becoming a blogging carnival and more collaborative and community minded project this time around.

Welcome, and I hope you enjoy!

Connecting the background

In the process of organising and setting this up it has been really nice to reach out and refresh communications with acquaintances and friends in the community but it has also been great to make introductions and new connections. It’s exciting in that you never know where these small sparks may lead. Sure, some may go nowhere, but also, and more importantly, some may go somewhere. I’ve had many meaningful, supportive and collaborative relationships arise from these kind of initial encounters and they continue to bear fruit in both my personal and professional life.

My sincere hope is that this will bring about more of those connections for both emerging and more established figures within the psychedelic space. I’ve benefited so much from being involved and included in various projects when I was looking to become more engaged and I am truly grateful that I was given those opportunities, be they volunteering at conferences and retreats, writing guest posts, and even just exchanging messages and emails. I hope that in someway I am able to give back through PSYJuly.

Who are the posts going to be by?

Due to my scattergun approach of contacting people and putting word out through various forms such as email, twitter, facebook, and telegram, and being flexible with deadlines to allow certain friends and acquaintances to contribute I cannot at this moment really give a finalised full lineup. 

At present I would estimate that around half of the posts will be guest posts and half will be written by yours truly. The guest posts are coming from various people: authors, activists, movers and shakers in the psychedelic space, as well as some up-and-comers.

What topics are going to be covered?

Oh baby we’ve got a whole host of goodies. Occultist psychonaut Julian Vayne will be kicking us off tomorrow and then we’re gonna be traversing our way through a host of topics, with Psychedologist Leia Friedman walking us through how to navigate the psychedelic renaissance, and then Akash Kulgod telling us why it should be actually called the psychedelic revival.

We have a special audio post from the (Ir)Reverend rabble-rouser Danny Nemu and we’re going to share lessons from ayahuasca from Mr. Steve Pavlina. My comrade and Magic Medicine author Cody is going to share his excellent post on Tripping for Self-Realization, brother outlaw KR is going to give us the lowdown on how to be a connoisseur with nitrous oxide, the girls from A Whole New High on how to surrender to a psychedelic experience, my buddy Dave from the MIND foundation on integration and, well actually I don’t want to give it all away. Let’s keep a few little secrets back. There’s more beauties to come.

And then, of course we have your resident host yours truly. I’ve got a few articles that I’m pretty excited to share, some that have been formulating in the background for a few months and have built into a nice little list of articles to write. I’ve already started working on a number, and I am really glad to have the impetus to sit down and write them and the opportunity to finally share them.

Getting Set…

Each post will be shared here and published by midday European time each day. If you’re stateside then they’ll be up by the time you’re awake so you can enjoy with your morning cuppa or breakie. You can bookmark the PSYJuly 2021 homepage for easy access to the latest posts over the month. And finally, I invite you to join us in celebrating psychedelics during this time.

Last year I started day one answering the question: Why Psychedelics?

This year, I’m delighted to announce we have author Julian Vayne with a special adapted section from his modern classic Getting Higher, on a fittingly following theme:
Why take psychedelic drugs?

See you tomorrow!

🙂

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platforms of psychedelic experience

Platforms of Psychedelic Experience

It can be hard to make sense of the mysterious experiences and unfamiliar realities we are plunged into in deep psychedelic states. For this reason it can be useful to have some kind of map of the psychedelic terrain.

In his book LSD and the Mind of the Universe, Christopher Bache follows Stan Grof in using three categories to distinguish different states of consciousness that are accessed in psychedelic and holotropic breathwork sessions. Bache calls these “platforms of experience”. The book is a treasure trove of theory for psychedelic explorers, and this post will be the third in what has unwittingly turned out to be a series of blog posts based on concepts drawn from it. 

In this post, I will give a little background on these terms and then outline the three levels based on Bache’s explanation. Bache distinguishes between three “platforms”, which he terms  psychic, subtle and causal.

The terms

ken wilber atman project

The terms psychic, subtle, and causal were first coined by Ken Wilber in his 1980 book, The Atman Project. Wilber drew from Hindu and Buddhist sources and used them to label the evolutionary stepping stones on the psycho-spiritual journey. Wilber’s model, which also included non-duality, had four stages and culminated in non-dual spiritual enlightenment. In his outline, Bache does not include non-dual as a separate state as he found it to be an inherent feature of causal consciousness. 

Stan Grof’s description was phenomenological rather than hierarchical. He didn’t use the terms to describe an ordered sequence of  levels on a path as Wilber did, but rather to distinguish coexisting dimensions of consciousness, each with its own characteristics. 

Consciousness = Reality

These different levels of consciousness allow one to experience the corresponding aspects of reality. For example, a psychic level of consciousness allows one to explore psychic levels of reality; subtle level consciousness grants one access to subtle levels of reality; and causal, likewise. The value of entering these states is that they allow us to explore different levels of non-physical reality. As the late great Boston psychonaut Kilindi Iyi said of psilocybin, ‘it is, in its first and foremost principle, a tool of exploration’. 

Before beginning, it should be noted that Bache’s explanations accept the premise of reincarnation. I am not presenting this as truth, but write here to share ideas. 

Psychic level

At the psychic level one leaves physical reality and enters a spiritual realm. There remains, however, the sense of a separate self, as one’s conditioning from space time carries over. The experience is therefore that of being a separate spiritual entity amongst other discarnate entities. Our experience is still that of ourselves, but without our body. I would still be me, John, but disembodied, my ‘discarnate self’. Psychic level experience has a soul-centric quality to it, meaning that one will experience the soul, or ‘psyche’ of their current life.

Subtle level

At the subtle level one perceives the larger realities and more fundamental building blocks that make up life. One still has an experience of separateness, but the separate parts are larger and more basic than at the psychic level. If our separate selves are the individual rooms of a skyscraper, the parts we experience in subtle consciousness are like the steel girders of the building. We can begin to see the deeper architecture of what we call existence.

One may experience the collective consciousness of our species, or even of other species, and the archetypical forces that make up space time. Going deeper than the individual self, one may open to an experience of the spiritual self that reincarnates as many different forms through different lifetimes.

Here is a line from Bache that made me laugh:

“I’ve always thought that “subtle” was a strange name for this level of consciousness because there is really nothing subtle about it at all. Quite the opposite, in fact”.

Causal level

The first signature of causal consciousness is Oneness. Though Oneness may show up in one way or another at the other levels, as it is a fundamental truth of existence, oneness takes on another quality at the causal level. There is an experience of the universe moving as a single entity. There is no way of perceiving this Oneness from outside of it as it is the whole thing. Experience of Oneness at this level is the totality of existence perceiving itself, so any sense of separation is gone. Light, as with Oneness, may also show up in other levels, but is more refined at the casual level. 

Maps of experience

These platforms of experience form just one cosmological map and there may be many other ways of mapping spiritual (non-physical) experience. The Psychedelic Experience, a manual by Leary et al. based on the Tibetan Book of the Dead was another map of consciousness, and I I have also heard that the Bhagavad Gita can be used.

Ultimately though, the map is not the territory. I believe Bache said it perfectly:

“In the end, all these categories are only labels of approximation and convenience. One may divide the spectrum of spiritual reality in many ways […] it would be foolish to think we could do justice to the vast expanse of spiritual reality by using just three or six categories”.

Final Thoughts

Without any kind of frame for understanding, the new and at times intensely unfamiliar and alien realities we can visit in sessions can be disorienting, even once we have returned to normal consciousness. We may not know what to do with these experiences, and without sufficient context or points of reference and this can lead to feelings of bemusement or confusion.

This was certainly the case for me after my first DMT experience, and to a degree, my first LSD experiences. With no real place for these types of spiritual experiences in a culture where reductive materialism is a prevailing worldview, I found solace in Buddhist texts, which helped me to integrate these non-ordinary experiences and offered instructions on how to navigate them.

For explorers heading into new territories, having some kind of map or frame can be of great use. With this in mind, I encourage psychonauts to mentally try ideas like these on for size when embarking on a path of deep exploration. 

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the shamanic persona

The Shamanic Persona

The shamanic persona is a concept introduced by psychedelic explorer and author Christopher Bache.

The term was included in the appendix at the back of his 2019 book LSD And The Mind Of The Universe as he attempts to explain what exactly is dying and being reborn in our psychedelic sessions. He proposes four such things, and the shamanic persona is the third. This post will concentrate on the shamanic persona, the one that stood out and most interested me, and will not cover the other three: the ego, the species ego, a dimension of the cosmos.

LSD mind of the universe bache book

This book is a treasure trove of psychedelic theory

I would like to add my own interpretation to Bache’s, and this post is a mix of his outline and some thoughts that came to mind.

What is the shamanic persona?

The shamanic persona is a type of living identity that is both born, and develops within our psychedelic sessions. It is our tripping self. It is that part of us which arises within our sessions. 

It could also be known as a:

  • Psychedelic alter ego
  • Shamanic self
  • Psychedelic identity

In Bache’s words, it is: 

“a semiautonomous, state-specific consciousness that retains and integrates all our psychedelic experiences”

The shamanic persona is a distinct identity, its own self-aware entity. It has a specific character, and could be considered one of our ‘parts’, using the term in the sense of the psychological theory of parts. It is made up of both personal and transpersonal experiences that we accumulate in our sessions.

The shamanic persona retains invisible knowledge

The shamanic persona, though hidden whilst we go about our lives, retains all the knowledge, abilities and lessons that have been acquired in our sessions. Even though our typical day to day egoic self can’t remember or access all our psychedelic experience, when we re-enter the psychedelic state, these are all once again available to us. 

If you have ever had the feeling of remembering or returning when re-entering the psychedelic state, this might sound familiar.

“Oh yes! Of course! How could I forget?!” 

This is returning to our shamanic persona. This might refer to certain knowledge, insights or capacities you have had or developed in previous sessions. It may also be familiar by means of feelings, what we might call ‘psychedelic sensations’.

Just as our normal self is composed of all our life experience and what we have learnt up to this moment in time – an aggregate of our lives – our shamanic persona is the sum of all our psychedelic experience and skills up to the present. In a similar way to how we grow, learn and develop abilities, capacities and skills as we get older through accumulated life experience, our shamanic persona deepens and grows in tandem with our psychedelic understanding, abilities and experience.

Developing a shamanic persona

The more carefully considered sessions one undertakes, the stronger the shamanic persona will be. This parallel here with our non-psychedelic selves is that the more experiences one has in ways that are framed as opportunities to learn and grow, the more developed and mature one’s character becomes.

A weaker character may result from haphazard or sloppily carried out sessions. This is due to less well-considered methods and processes, that is, lower levels of conscious approach. 

At deeper levels of awareness, which equate to deeper levels of reality, there is a wider gate for information to flow in. This can result in increased intensity of experience, and more difficulty in navigating a journey. It’s perhaps like the gap in difficulty between driving a car on an old computer game, where there are only so many variables the driver needs to track, as compared to driving in the real world, where there is much more going on and much more attention is required to navigate successfully. You may even, if you are unfamiliar with the territory, need another person beside you, holding a map, to help direct you.

With increased exposure to different planes of experience, shamanic personas can develop stability and coherence at these other levels. This results in a greater ability to navigate. As with anything else, if we are unstable, we are more prone to fall down, get lost, stop making progress, or even end up going backwards. The more stable we are, the more capable we are of standing on our feet and choosing how external influences affect us, without being blown around by outside forces. 

Learning and abilities of the persona

the shamanic persona

We retain also abilities that we have developed in our psychedelic state. With the ability to maintain a coherent awareness at different levels of experience, we acquire the ability to navigate, via means of directing or holding our attention. This means we can decide to take a certain direction, such as deciding to let go and surrender, or deciding to bring particular ideas or themes to our mind, keep them in awareness, and to ‘play’ with them; to consider them for sustained periods of time to observe and see how our view of them might develop or change as we move them around in front of us.

How it differs from and relates to our non-psychedelic self

As an alter ego, our shamanic persona may well have different characteristics and tastes to our normal self: it may prefer different types of food, music, or even have a different sense of humour. Our psychedelic self may even prefer different ways of being physically: I have a friend who has a way of lying that is her ‘tripping posture’, one that she doesn’t use at any other times of her life.  

Personally, I have noticed various differences between my psychedelic and non-psychedelic parts. I adopted a plant-based diet whilst tripping years before recognising the horror at factory farming outside of sessions and integrating it. I almost never listen to ceremony music outside of sessions – it’s too ‘spiritual’ for my non-shamanic tastes. My psychedelic persona is also capable of laughing longer, deeper and harder than my usual self.

The less integrated we are, the larger the gap will be between our tripping and our normal self. The better the work one has done to integrate the material of their sessions, the smaller the gap will be.

The closer the parts are, the more familiar the shamanic persona will feel to our normal selves. Entering the state will be easier, and the psychedelic persona will be a more comfortable ‘fit’. 

This may explain why psychedelic experiences can be so difficult at certain times in our lives, bringing up such uncomfortable feelings and emotions; they are revealing a discord within ourselves. My most uncomfortable experiences have been at junctures in my life where I was not seeing clearly and didn’t have my priorities in order. This has included: overwork to the brink of burnout, staying in a toxic relationship, and generally taking on too much and moving through life at an unsustainable speed. My sessions at these points have been the most uncomfortable, but also perhaps the most crucial. They have shown me the consequences of my actions, and revealed what will happen if I remain on my current track. In the roughest sessions I have been broken down, and in doing so, I have been forced to stop, step back, and redirect my course.

Persona reincarnation

Just as there is a cycle of dying and rebirth of our egoic self in serial psychedelic journeys, shamanic personas die and are reborn on the psychedelic path.

With the egoic self, it can be understood as parts of ourselves dying, whilst new parts come into being. The parts might include ways of seeing the world, others and ourselves,and may result in behavioural changes such as fresh habits and patterns of thought and action. Essentially, it is a change in our ‘self’: how we relate to and interact with all aspects of reality. 

In the same way, shamanic identity enters the cycle of death and rebirth in an ongoing series of sessions. Aspects of the shamanic self die when one enters a deeper level of spiritual reality, and a new identity emerges. 

The new identity will not be totally novel, or unrecognisable. Change is evolutionary, and is a gradual process.The new shamanic self that emerges maintains all the experience and abilities of the previous persona, and incorporates them into this new sense of self. Nonetheless, many of these previous parts may be recontextualised to take the new identity into account.

We can see how this process happens on the material plane by considering our physical bodies. As a consequence of exposure to existence in space and time, cells die, and are replaced in turn with new ones. This is an example of gradual rebecoming that could be considered a type of reincarnation.  

Likewise, this process of reincarnation of the shamanic self is a consequence of exposure to psychedelic experiences. In this way, this process of gradual transformation can be thought of as a type of psychic reincarnation, or perhaps better put, psychic or spiritual renaissance.

Final Thoughts

I find the concept of the shamanic persona to be a fascinating one that matches my experience on the psychedelic path. I was drawn to it as it is a familiar concept and one that I touched upon in my post “What is psychedelic integration?”,  when I used the terms “the psychedelic and non-psychedelic sides of someone”, so it is satisfying to hear this from another psychonaut and to see it expanded upon so well.

I would be very interested to hear other psychonauts’ thoughts on this, so I’ll leave off with a few questions to ponder. Share your reflections with me on twitter.

  • Is the shamanic persona a more important, authentic, or truer expression of ourselves than our sober identity?
  • How can we learn how to learn in psychedelic states?
  • What exercises might we use to ‘train’ our shamanic personas to develop abilities and reveal new levels of insight?

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tripsitting buddha
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Best Practices For Tripsitters

As psychedelics continue to gain popularity, there are more and more people beginning to offer their services as a tripsitter. At this point in history we are in a transitional phase where lots of people are using psychedelics, but there aren’t really any established structures and training programmes around to support safe use. 

As it stands, fully licensed, legally practising trip sitters are extremely rare. Outside of clinical research, on the whole, psychedelics are still illegal in most parts of the world. In the few cases where they are legal, there are no licences or recognised authorities to hand out qualifications in the country.

This means that almost anyone working as a tripsitter is unlicensed, and if they are not operating in a country or state where it is legal, underground. I have previously worked underground, and now fall into the category of an unlicensed tripsitter, though my tripsitting work takes place in the Netherlands, so it is legal. There are many people working in this same category of unlicensed but legal, and organisations like The Guild Of Guides are working to take care of this area. However, they will still not cover underground guides. 

Underground Guides

I know there are people currently practising underground who probably will continue to do so for a good few years to come. I have made my share of mistakes on my learning curve as a guide and I would like to share what I’ve found to be best practices. This article will cover some practices that I think all practising tripsitters should follow, but I especially hope that they will be of use to underground sitters. I believe this area of practice to be a larger cause for concern at this point in time due to the inherent isolation and secrecy of their work, which tends to result in a lack of accountability and open channels for feedback and critique.

Recommendations for Best Practices

Acquire Knowledge & Experience

The first thing is to learn, and gain both knowledge and experience, on two levels: firstly, personal experience, secondly, as a tripsitter.

Knowledge may come through reading books, taking courses, or finding a coach. Be studious. Do your research. Personal experience may come in many forms: organising sessions with friends, going on a retreat, working with a professional facilitator or psychedelic coach.

This is really about developing your own practice and learning about how to use psychedelics through first hand experience. Imagine you were seeking a ski instructor. If they didn’t have any knowledge and experience of skiing themselves, would you want them as your guide?

When it comes to tripsitting, again seek knowledge where you can. Read books (see recommendations at the bottom of this post) and become well versed in practices from different traditions and cultures of using psychedelics. You then might start by facilitating sessions for friends and family members. After that, you might volunteer at a retreat centre. 

The path I have followed has been along these lines. I had my own journeys, and began reading books on the topic, whilst slowly incorporating what I was reading into my practice. Along the way I organised sessions with friends, which developed into tripsitting people close to me, before reaching out and working at Myco Meditations in Jamaica. I first went there as a volunteer, eager to gain experience, and in due course I was offered a paid position. I continued to organise sessions with friends, and this expanded to tripsitting people in my community, before I decided to set up New Moon Psychedelic Retreats and took on a role as a lead facilitator. This dual approach of seeking knowledge and experience, exploring and experimenting, and steadily evolving my practice is the approach that I still use to this day. Most recently, pre-corona, I worked as a tripsitter on a Truffles Therapy retreat in late 2019, and in 2020 I underwent a course of psilocybin therapy as part of a replica of a study at Johns Hopkins.

Screen

A basic level of screening is the first step to sitting someone. Information that you should gather before moving forward includes: 

  • personal past or present mental health conditions (including depression, anxiety, psychosis, bipolar disorder, substance abuse, behavioural addictions, eating disorders and PTSD)
  • personal or family history of schizophrenia, psychosis, bipolar disorder, or any other psychotic disorder.
  • current medications 
  • the person’s history and experience with psychedelics and other psychoactive drugs.

Personal and family histories of mental health issues should be carefully considered when deciding who to tripsit for. Those with psychotic disorders are at an increased risk of a psychotic break triggered by psychedelics so do your research on this. In terms of medication, one must make sure there are no contraindications between their medication and the substance that the journeyer will be taking. Understanding a person’s personal history with substances will help to assess their readiness and calibrate dosage.

Acknowledge Your Limitations

When it comes to deciding who you will tripsit for and who you won’t, it is important to understand the limits of your training, experience and knowledge. For example, if you are not a medical professional, do not recommend someone to taper off their medication. They should consult with the doctor about this and make their plans clear.

Acknowledge your limitations and refer out as appropriate. 

If you are truly passionate about your path as a facilitator, then you should consider what knowledge, experience and qualifications you need to move forward and be able to competently tripsit for those people you want to, but aren’t yet fully equipped to do so. Professional qualifications are emerging fast within the psychedelic space, so there are plenty of opportunities for learning and improving your skills.

Until then, don’t accept dubious cases. If you aren’t sure, err on the side of caution. If you want to help that person move forward on their path, you can recommend them to work towards a state of readiness in the meantime. This could be directing them towards trying breathwork, attending a meditation retreat or course of meditation, partaking in a vision quest, or attending some other kind of spiritual or wellness retreat. Otherwise, you might refer them on to a more experienced practitioner.

Consent, Confidentiality, Follow Up

These are the three pillars for clinicians in the field, and due to the psychologically dismantling effects of psychedelics and the sensitivity of the human mind in these states, are just as important in informal practice.

Consent

The journeyer must understand and know that anything that happens within the session will be 100% consensual. This creates a safe space and enables them to engage more fully with the experience. Conversations and agreements about what happens in the session, the type and level of interaction between the sitter and tripper should be covered in the preparation stage. 

Confidentiality

Confidentiality is important to create a safe space for the session. Allowing the person to feel safe will mean that they are more able to let go during the experience and allow whatever needs to come up to come up. This is then going to enable them to have a more beneficial experience. 

This is something that is very easy to forget as an amateur practitioner. For this reason, it is very important to state to the person you are tripsitting that everything that they tell you and what happens within the session, as well as the preparation and follow up meetings, remains strictly confidential. Do not make exceptions to this rule. This should be stated explicitly at the first preparation meeting. Such a clear declaration will help to reinforce this to yourself too.

Even with friends or more casual acquaintances, I think confidentiality is an important principle to follow, and is a basic sign of respect for those you are serving. 

Follow Up

Because of the potential of psychedelics to dismantle psychological boundaries, they can be destabilizing and also increase the emotional sensitivity of participants in the days and weeks, and potentially even months afterwards. For this reason, checking in with people after their experience is important. Some people may require extra support, and again, may need referring to specialists in some cases. The MAPS list and psychedelic.support are two options for finding an integration provider.

If the person is a healthy functioning individual, the need for personalised follow-up may be reduced by making sure that the person has sufficient support in the event of some kind of emerging personal crisis. This should also be checked in the preparation phase. A useful question to ask someone is: if you had an emergency who would you go to help for? If you had to show up on someone’s doorstep in the middle of the night, who would that be?

A check should also be made about which other people know the person is undertaking the psychedelic trip. If you are the only person who knows, then it’s very possible that you are the only person that they feel comfortable speaking to about their experience and what is coming up afterwards. Ideally, they should already have a therapist, friends or community of people that know what they are doing. A psychedelic-friendly therapist is a great person for them to speak to and have the designated time and space to talk about and process their experience. Where this is not the case, an assessment should be made as to how much useful support they will be able to receive from their own network. With this in mind, you should consider what you will provide yourself.

Final Thoughts

When sitting for others the focus should be on care. This comes naturally when sitting for close friends or family members. It is essential, however, to maintain the same attitude if deciding to move into paid work. For this reason, I would recommend you to develop your practice slowly by moving outwards from self, to family, friends, community, and finally, paying journeyers. 

If deciding to pursue tripsitting as a professional vocation, one should avoid the tension between the legitimate need to earn a living, and the duty of care. For more on this see the talk linked at the end of the article.

For me it comes back to respecting the substances for the power that they hold. I believe a patient and grounded approach is the wisest course of action when it comes to working with psychedelics, both as a practitioner and a tripsitter. Move forward with caution and care.

Best wishes on your journey.

.

Recommended Books For the Aspiring Tripsitter:

Psychedelic Psychotherapy – R. Coleman | Goodreads
The Secret Chief Revealed – Myron Stolaroff | Goodreads
The Psychedelic Explorer’s Guide – Jim Fadiman | Goodreads

Recommended Talk:
Charging Money For Ceremony – Jerónimo Mazarrasa | Beyond Psychedelics 2018

 

Read more on Maps of the Mind:

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