We developed the Psychedelic Integration Scales following the Iterative Process Model, a generalized model of scale development formulated by Chatterji (2003). This approach emphasizes the importance of considering both a theoretical delineation of the measured construct as well as feedback from clinicians and experts, in an iterative process of item revision. The iterative development process of the Psychedelic Integration Scales began with the construction of the Integration Engagement Scale, and after expert feedback subsequently led to the development of a complementary Experienced Integration Scale. Our final aim was to create two brief psychedelic integration scales that would be valid and reliable tools for predicting beneficial outcomes from psychedelic experiences in clinical and non-clinical settings.
In addition to reflection supported by guides or therapists, personal reflection can occur through a variety of individual means, such as journaling, silent contemplation, time in nature, reading books, watching videos, or any other means that help further illuminate the experience (Bourzat and Hunter, 2019). While trained guides or therapists may prompt helpful questions and novel perspectives, periods of solitary reflection are inherently suited to the individual attuning their own internal experience and wisdom (Phelps, 2017).
The Psychedelic Explorer's Guide Pdf 13
Staying connected to the unique intentions set for a psychedelic journey is an important starting point for applying the experience to daily life (Haijen et al., 2018). It may be useful to create intention statements for the psychedelic experience that capture personal values and to engage with values-congruent actions in the aftermath of the experience as a means of integration (Guss et al., 2020). For example, when individuals partake in a psychedelic for the purpose of addiction cessation, translating sobriety-related intentions into a range of supportive actions (such as being selective of keeping company with non-using friends) is an important factor predicting successful recovery (Johnson et al., 2017; Nielson et al., 2018). Overarchingly, the principle of having clear personalized intentions, and connecting those intentions to daily life actions is a broadly relevant and encouraged facet of integration (Sloshower et al., 2020).
Psychedelic experiences can also be predominantly enjoyable, with positive feelings pervading most or all of the experience. When it comes to pleasant experiences, successful integration may entail sustaining a connection to that experience, and the qualities underlying the positive emotions (Guss et al., 2020). For example, if universal love is felt strongly during a psychedelic experience, the integration of that experience could involve identifying what was associated with the feeling (perhaps forgiveness, cosmic unity, or inner stillness), and finding ways to connect to those components in daily life.
Given that extensive training is required to be a qualified provider of psychedelics, it is unlikely that the supply of sufficiently good facilitators will keep up with the public demand for psychedelics use. As such, it is reasonable to predict that many unintegrated experiences will result from the hundreds of millions of total psychedelic journeys that will likely occur in the coming years. Within Western and urban cultural containers that have individualistic, consumerist, and performance-oriented values and social structures, the challenges of integrating profound psychedelic experiences may be particularly acute (Diament et al., 2021). It is imperative that the scientific community better understands the processing of these powerful experiences in their aftermath, so that facilitators and users may both maximize the sustainable benefits of psychedelic experiences and minimize irresponsible harm (see Yaden et al., 2021) caused by inducing these experiences without a sufficiently supportive frame.
As such, a sum score derived from the scales should be interpreted with caution. A small dose experience, for example, may demand less intensive engagement with the integration process. An individual who scores low on the engagement scale after taking a small dose should not interpret that result as a testament that they are not practicing good psychedelic integration. Likewise, a large dose may naturally result in temporarily feeling unsettled or out of alignment, as profound changes continue to reverberate in the aftermath of the experience. An individual who initially scores low on items relating to feeling settled or harmonized should not interpret the score as a failure to integrate the experience. Further research will be needed to identify how optimal integration unfolds in the context of unique personalities, conditions, dosages, timeframes, psychedelic substances, and cultural contexts.
There are also limitations pertaining to the data source used in our study. All data was gathered via M-Turk users based in the United States, who indicated that they had had a psychedelic experience. M-Turk has been shown to be a credible source of data collection, and an attention check filter was used to increase data quality (Mortensen and Hughes, 2018). However, the pool of participants used is culturally and demographically limited. As such, conclusions regarding the validity of the scales are likewise limited. Furthermore, the CFA indicated that the majority of the M-Turk participants had most recently used classic psychedelics (predominantly mushrooms, LSD, MDMA, DMT, and Ayahuasca). While the authors postulate that the general principles of psychedelic integration would also apply to less commonly used psychedelic substances, the data are most relevant to the use of classic psychedelics. Another limitation pertaining to the data source includes the lack of demographic information regarding experts in studies two and three. Such information would be pertinent to assessing potential biases in the item rating process.
Ayahuasca is an entheogenic brew or tea made from the Banisteriopsis caapi vine and the Psychotria viridis leaf. It is used in traditional ceremonies among the indigenous tribes of Amazonia. P. virdris contains DMT, which is a powerful psychedelic compound, and B. caapi contains monoamine oxidase inhibitors (MAOIs), which work synergistically with DMT to produce a long-lasting psychedelic experience. Though macrodoses of ayahuasca are more commonly known, shamans also have a history of microdosing the substance.
Studies are showing that ayahuasca therapy may be effective in treating depression and addiction. As this ancient brew becomes more mainstream, we may see it become a widespread and accepted form of psychedelic therapy.
See our Essential Guide to Ayahuasca Retreats for information about the benefits of ceremonies, along with advice on how to choose, what to expect, and more. Personal Growth06The use of ayahuasca as a tool for enlightenment and spiritual growth among Westerners has surged in recent years, alongside other psychedelics. Some claim that on any given night, hundreds of private ayahuasca ceremonies take place in New York City alone.[14]
In general, ayahuasca could also be a powerful tool for igniting creativity. For decades, artists, writers, designers and computer programmers have touted the benefits of psychedelics as creative aides. In a landmark study on mescaline and creativity in the 1960s, the psychologist James Fadiman had 27 engineers, mathematicians and architects work on an unsolved professional problem while on mescaline. The majority of the participants found concrete solutions to their problems and considered the session very helpful. More recently, a study from the Beckley Foundation found that ayahuasca increases divergent thinking, which is one of the hallmarks of creativity.
Now, tens of thousands of people around the globe are experimenting with taking small doses of psychedelics in the name of mental health, creativity, and inspiration. FAQ11Where can I get ayahuasca?Since it contains the Schedule I substance DMT, ayahuasca cannot be legally sourced in most countries, including the United States (although it has been decriminalized in four U.S. cities: Denver, CO, Oakland, CA, Santa Cruz, CA, and Ann Arbor, MI.). However, all of the ingredients to make it are naturally occurring and abundant in certain regions. If you have the patience and climate for it, you might even choose to grow them.
Story of Bill Wilson, founder of AA =https%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAlcoholics_Anonymous&sa=D&sntz=1&usg=AFQjCNFtagNRrh_Bn0G8gPHHejWBP9P_Hgexperiencing psychedelics and the reaction of AA members.
Covering the problem solving potential of LSD and psychedelics in general. Story of research study he conducted using psychedelics to solve a hard problem with 48 reputable scientists as the participants.
Each of us must decide for ourselves whether to put into our bodies what affects our minds, be it micrograms of a chemical, milligrams of a mushroom, ounces of an alcoholic beverage, or smoke from burning tobacco. This book explores the beneficial uses of psychedelics, LSD in particular. It does not advocate illegal activities of any kind.
The book contains guidelines for spiritual and scientific sessions so that those who choose to take or offer a psychedelic may do so with greater confidence and safety. These guidelines may also be helpful to those who have previously taken psychedelics for pleasure, insight, or wisdom as well as to those who have never taken them.
How and if ever you use a psychedelic is your own decision. If this book helps you make a more informed decision, it will have more than served its purpose. If it prevents you from doing something foolish, it will have been invaluable.
Part 1, Transcendent Experience, is one attempt among many to buttress the forces of restoration. The first two chapters are guidelines for how to conduct or be guided in sacred sessions. In chapter 3, Alan Watts describes what characterizes an entheogenic (from Greek, literally becoming divine within) experience. Chapter 4 concludes part 1, with major figures in the science of consciousness recalling and evaluating their early psychedelic sessions. 2ff7e9595c
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