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What is Psychedelic Integration and Why Does It Matter?

What is Psychedelic Integration and Why Does It Matter?

Psychedelic Integration: Understanding Its Importance

The resurgence of interest in psychedelic molecules, plants, and fungi for therapeutic, spiritual and personal growth purposes has been steadily growing over the last couple of decades. As research unveils the potential of substances like psilocybin, LSD, ayahuasca, and MDMA as mental health treatment, the concept of “psychedelic integration” is becoming increasingly significant. But what is psychedelic integration, and why does it matter?

What is Psychedelic Integration?

Psychedelic integration refers to the process of understanding, embodying, and enacting the insights, wisdom, and experiences encountered during a psychedelic journey, and subsequently applying them in one’s daily life. In essence, it’s about “carrying over” the lessons learned and any revelations uncovered during the journey into one’s everyday reality.

Defining the term, author of Psychedelic Integration: Psychotherapy for Non-Ordinary States of Consciousness, Marc Aixalà explains, “In the context of psychedelic therapy and the psychonautical or neo-shamanic use of drugs, integration is usually understood as the higher level understanding of the experience and the proper application of the insights and lessons derived from it in our daily lives.”

A psychedelic experience can be profoundly meaningful, destabilizing, and, at times, deeply challenging. Integration is the bridge between the mystical and interpersonal insights gleaned from psychedelics and our day-to-day lives, ensuring that inner revelation translates into actionable and beneficial changes.

Why Does Psychedelic Integration Matter?

Even though psychedelic plants and fungi have been used for millennia by Indigenous communities world-over, their use in the global North is relatively new and there are no shared frameworks about how such experiences ought to be contextualized and understood. 

Kile Ortigo, author of Beyond the Narrow Life: A Guide for Psychedelic Integration and Existential Exploration, explains, “As knowledge of psychedelics spreads to people who never before would consider partaking in such experiences, we’re faced with the challenge of needing inclusive and robust models for preparation and integration. We lack, however, what indigenous communities have—a shared understanding about what psychedelic experiences may mean to one’s life.

Additionally, Aixalà cautions against skipping the integration phase or not giving it enough time or attention, suggesting that there are negative effects that may occur including not taking full advantage of the experience, ego inflation, spiritual bypassing, and attachment/addiction to peak experiences. 

Despite the fact that these risks are often not grave and generally do not involve significant suffering/discomfort, he shares, “These risks, however, can be a serious obstacle to our personal and spiritual evolution. Therefore, although they usually do not involve any type of clinical complication, they must be taken into account by psychonauts and all people who seek access to non-ordinary states of consciousness as part of their spiritual and healing path.

Similarly, Ortigo explains, “Without conscious efforts to integrate such fleeting experiences, they remain ephemeral—or worse. If not prepared for and respected, a quick taste of the boundless mysteries can be like drinking from a firehose. One can become overwhelmed by the sheer force of the unconscious. The greatest risks then are either disintegration or despair. Alternatively, even a full-blown mystical experience, with its swift dive into profundity and rapture, can lead to overconfidence in one’s sudden ‘enlightenment.’”

How to Integrate a Psychedelic Experience?

Aixalà explains that integration is idiosyncratic and looks different for each individual depending on their unique needs as well as the context and lens through which they approach the experience. 

He shares, “The practices aimed at maximizing the benefits after a psychedelic experience can vary significantly. There is no recipe for this integration. The personalized application of these techniques will depend on each person’s situation and context. For a participant in a clinical study, the first phases of integration will probably be done through an interview with their psychotherapist. In contrast, integration will probably be based on a group sharing circle for a participant in an ayahuasca retreat.”

Even so, we’ve included a brief list of practices below that may be considered helpful in the integration process:

Journaling: Writing down the experience can help in processing emotions and insights.

Verbal Processing & Talk Therapy: Sharing about the experience in community with trusted friends, peer-support groups, or therapists can help provide a sense of clarity and make you feel less alone in the process. 

Artistic Expression: Drawing, painting, writing poetry or making music can help in expressing and processing the experience.

Meditation & Mindfulness: These awareness-based practices can help in grounding oneself and further exploring insights.

Movement Practices & Physical Activity: For many it can be helpful to regularly engage in a movement practice like yoga and dance, or a physical activity like running, in order to help process insights and move any residual emotions through the body. 

As the paradigm shifts towards accepting psychedelics as powerful therapeutic tools, emphasis on integration in Western contexts is paramount. It’s not just about the journey itself, but how one engages the journey to create and sustain positive change in their life.

Artwork: The Fool on the Hill by Tù.úk’z (Arthur Machado)

What Trees Can Teach Us About Regeneration

What Trees Can Teach Us About Regeneration

I have spent the last 30 years of my life living and working in west Sonoma County at a place called the Occidental Arts and Ecology Center (OAEC). I am one of the founders of this 80-acre community and retreat center. It is also a center for the study and practice of permaculture. It was there that I came to love oak trees and also came to know Erik Ohlsen, the author of The Regenerative Landscaper, which features my art on the cover.

It was at OAEC that Erik was introduced to many of the core concepts of his natural philosophy. Over the decades, our friendship has deepened as our roots have grown in the ground we share. Fundamentally my Great Oak series and Erik’s new book spring from the same source; many years of close prolonged observation in nature, decades of study in and out of the field and countless hours of practice. I am so happy and honored to see one of my oak portraits on the cover and to feel such profound alignment between the image and the content of the book.

The Summer Oak painting on the cover is one in a series of 33 large portraits of ancient oak trees. All of the works can be seen in this gallery. This work is undertaken during a perilous time of species loss, deterioration of whole ecosystems, climate change, war, pandemic, and economic inequality and uncertainty. We are also experiencing dramatic social polarization and disconnection, health-threatening stress and trauma and an epidemic of Nature-Deficit Disorder in our youth. For me, this context is part of what makes this work relevant and interesting.

In the context of current multi-crises, the symbolism of a mighty ancient tree seems especially potent. Images of great trees are filled with meaning in cultures and religions throughout the world and far into the past. For me, these trees symbolize life, wisdom, growth, abundance, generosity, prosperity, community, and healing. Like so many artists before me, I am aware that when I paint a tree, I engage in an ancient practice. I hope in this time, in this society, the paintings represent not only great oak trees but models to emulate and a set of important values. These include conservation and regeneration, resilience, and community. These trees nourish and shelter us, offering shade, water, and food to whole communities of organisms. They increase the biological carrying capacity of place. They clean the air and share their resources. They teach reciprocity. They live and die in integrity with place, connected and interdependent. Trees show us how to be good citizens in the web of life.

These paintings are large oil paintings either 4’x6’ or 5’x7’. Fundamentally this work is rooted in deep, prolonged observation in the presence of the trees. In time this leads me into relationship and even into love. When I come into relationship with these trees, I know we are both part of a greater whole living system. I hope the viewer will share some part of my experience of slowing down and connecting in this way. In one sense the subject of the paintings is as much my relationship to the tree as the tree itself.

These paintings honor the living but also memorialize the dead. Starting in the mid-1990s thousands of great oaks in northern California have died of Sudden Oak Death (SOD). Part of the inspiration for this series has been witnessing the dramatic disappearance of these beloved beings. It has been shocking to see how vulnerable these mighty ancient trees are. In many locations they are irreplaceable. In this way, the work moves me to feel more in touch with the true nature of the world. Perhaps it gives me a container to both honor and grieve. Of course, the natural cycle of death and rebirth is integral to all natural systems but in this case, there is a serious imbalance. In spite of these and other challenges, we can all be inspired and filled with hope when we read Erik’s book and open our eyes and hearts to the vast regenerative power of nature and of our collaboration with her.

When Philanthropy Reinforces Colonial Dynamics

When Philanthropy Reinforces Colonial Dynamics

Image by Freepik

When Philanthropy Reinforces Colonial Dynamics

While the act of giving has historically been seen as a benevolent gesture, there are underlying systems and ideologies that serve to perpetuate colonial and capitalistic structures. Traditional philanthropy, rooted in wealth accumulated during colonial eras, often reinforces the power dynamics of the past. When wealth derived from oppressive systems is redistributed without relational attunement, deep introspection, or systemic change, it can inadvertently uphold the very disparities it seeks to alleviate. This article explores these critical perspectives on the changing landscape of giving.

UK Charity Dimantles Itself, Recognizing Philanthropy as a Colonial Capitalist Force

Last month major charitable foundation based in the UK, Lankelly Chase, which distributes approximately £13m annually to numerous organizations focused on sectors like social, racial, and climate justice, expressed its concern about the way in which traditional philanthropy is “entangled with colonial capitalism”, expressing its intentions to form innovative paths forward.

In a statement published on their website, they write, “We have recognized the gravity of the interlocking social, climate and economic global crises we are experiencing today. At the same time, we view the traditional philanthropy model as so entangled with Colonial Capitalism that it inevitably continues the harms of the past into the present.”

Over the next 5 years, the organization plans to redistribute its assets and dismantle itself to redistribute its assets and dismantle itself, “so that money can flow freely to those doing life-affirming social justice work. We will make space to reimagine how wealth, capital and social justice can co-exist in the service of all life, now and for future generations.” 

Taking a look at the connection between colonialism and philanthropy, Edgar Villanueva, author of Decolonizing Wealth, commented, “Colonization has a lot to do with philanthropy. Organizations and individuals who invest money need to understand the trauma that exists because of how wealth has been accumulated. We must own our part in perpetuating colonizing dynamics in order to really practice grant-making and investing with a lens of racial equity.”

Lankelly Chase’s recent decision to explore innovative ways to make change as a philanthropic organization mirrors Villanueva’s call for organizations to take responsibility for their impacts, proactively taking steps towards fostering true equity.

What is Philanthrocapitalism?

Philanthrocapitalism is a relatively new term coined by Matthew Bishop and Michael Green to describe a “new way of doing philanthropy” which mirrors the way that business is conducted in the for-profit world. 

In this model, philanthropists act akin to venture capitalists, seeking measurable returns on their social investments. The focus shifts from merely giving away money to strategically investing it in initiatives that promise both a social and a financial return. In theory, philanthrocapitalism combines the ideals of the capitalist marketplace with the desire to bring about positive social change. Critics argue that by aligning philanthropy too closely with market principles, it risks sidelining the voices of those it aims to help, and may inadvertently perpetuate systems of inequality. Yet, its proponents believe that by applying business methodologies, greater efficiency, transparency, and long-term impact can be achieved in the realm of charitable giving.

Philanthrocapitalism as a Colonial Force

However, author and environmental activist, Dr. Vandana Shiva, critiques the notion of philanthrocapitalism in her book titled Philanthrocapitalism and the Erosion of Democracy. Dr. Shiva suggests that philanthrocapitalists are perpetuating and creating new forms of colonial violence through the use of digital technologies. In particular, her critique of philanthrocapitalism centers on how billionaires and corporations are amassing wealth and power through philanthropic interventions in land, food, and farming in the Global South. 

She writes, “When technology is seen as a religion, a civilizing mission to be forced undemocratically on people, and a means for money-making elevated to human ends, it goes beyond ethical, social, ecological, and democratic assessment. Instead of being chosen, adopted, or rejected, we see technology as a forced recolonization in modern garb.” 

Ever since the advent of the Green Revolution, companies have dictated what constitutes a “profitable venture” for farmers. However, as a direct result of such ventures many small-scale farmers found themselves burdened with debt, leading to the loss of their properties. In some tragic instances, the overwhelming pressure of these debts pushed them to take their own lives.

Dr. Shiva goes on to explain how such ventures “elevate corporate tools to a new religion and new civilizing mission, which has been imposed to civilize the ecological, independent, knowledge-sovereign farmers who are seen as the new “barbarians.” New technological fundamentalism makes corporate tools a measure and indicator of human progress, immune to social and democratic assessments.

In conclusion, as the philanthropic sector grapples with its complex legacy and evolving practices, it is imperative to prioritize introspection and accountability. Dr. Vandana Shiva’s book, Philanthrocapitalism and the Erosion of Democracy, offers invaluable insights into this very critique. By actively engaging with such critiques and prioritizing the voices of those affected, we can begin to compost ideas that perpetuate inequality and cultivate novel pathways that work to benefit all beings.

Synergetic Press Accepts Year-Round Submissions!

Synergetic Press Accepts Year-Round Submissions!

Did you know that Synergetic Press takes Year-Round submissions from authors who are expanding the conversations around Psychedelics/Consciousness, Ecology/Regenerative Practices, and Social Justice? We accept un-agented submissions, place special emphasis on titles that live at the intersection of our three topics, and especially encourage authors from underrepresented groups to submit their work.

Interested in submitting? You can check out the guidelines on our website and relay your manuscripts to submissions@synergeticpress.com.

Ann Shulgin Memorial Service

Ann Shulgin Memorial Service

The memorial service for Ann Shulgin was in Berkeley on July 9th, 2023, the one-year anniversary of her death.
 
We celebrated and honored her in a big way!
 
We’d like to give a wholehearted Thank You to the Berkeley Center for the Science of Psychedelics, California Institute of Integral Studies, and to Meihong Xu for sponsoring and supporting the memorial service for Ann. They made it possible to hold the celebration at the Zellerbach Hall on the UC Berkeley campus.
 
Also, Thank You to Mariavittoria Mangini, Bob Jesse, Dusty Yao, David Presti, Russell Thomas, Sonia Lub, the Teahouse, the Women’s Visionary Council, and all of the people who volunteered to help that day. It takes a village.
 
It was a beautiful event!
 
You can see the memorial service here:
 

The pre-memorial slideshow:

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