Recreational, Therapeutic or Ceremonial? (Ayahuasca)
Recently a friend in our community mentioned three ways to categorise the psychedelic/entheogenic experience. While we could not find any source for the original idea we have elaborated on it for the sake of our participants.
This is a simple guideline that may help someone endeavouring into the world of modern entheogenic use to help them gain clarity and choice with deciding if the group or facilitator will meet their needs.
Recreational
The first is an entry point for many young people who find themselves experimenting with substances and expanded states of consciousness which is more often than not informal and recreational.
Recreational use is usually without guidance, facilitation or supervision and done for purposes of exploration and experimentation; leisure, pleasure, curiosity and enjoyment.
An important facet of recreational use is the boundary between responsible and irresponsible experimentation. If done responsibly, this can be a wonderful way to explore consciousness and could prove to be an important catalyst to assist a profound process of discovery.
Needless to say, it has its pitfalls and potential dangers medically, physically and psychologically.
One should do diligent research and at least consider enlisting a “spotter” or friend to be aware of what is happening, hold space and keep an eye on safety before endeavouring into such an expedition.
*With Ayahuasca in particular our opinion is that it is generally not always a good idea to drink large doses by oneself as there are many variables that may express themselves in the reception of the sacrament, not to mention that due to its purgative, strong and clarifying nature, it is not necessarily a substance that is usually considered recreational or fun, which is why we often refer to the active session as a “work”. In this sense, while it may benefit some to drink alone, we prefer the idea of working together with people and communities who are experienced in navigating the territory.
Therapeutic
The second application is the therapeutic route. This could be done in several ways. It may look like a directed session under the supervision and guidance of a trained professional i.e a psychologist or counsellor. There should be a clear medical intake and certainly an interview process prior to discussing and determining the underlying reasons, expectations and possible solutions for the intended session.
This route could be an especially important consideration for individuals with a history of addiction, abuse, trauma, PTSD or mental instability.
For this to take place technically it is with a licensed therapist. Be aware of anyone who offers to be your therapist without any formal training. Do your research and get referrals.
If you do seek a one-to-one session with an untrained (in the western sense) therapist know that whatever or whoever you put on a pedestal has further to fall. It is therefore wise to not place your whole faith and life-savings in self-proclaimed gurus and ‘shamans’ but seek those who have good standing in the community and who come recommended from trustworthy sources.
Many hopeful seekers fly to the jungles of South America to seek cures, only to return home more confused as the common ground and understanding of western pathologies, stresses and anxieties are often misunderstood, not to mention the language and cultural barriers faced as well.
There is a slogan that makes its rounds through ayahuasca circles that says something like “one night of ayahuasca is like 10 years of therapy”. This type of statement can be misleading and potentially harmful. While first-time peak mystical experiences can lend themselves to psycho-spiritual openings, breakthroughs and a-ha moments of utter astonishment that can leave lasting imprints with undeniable and unforgettable transformations within the individual, it is wise to be aware of the seeking and promises of quick fixes and miracles. If healing is your concern then perhaps it is better to err on the side of safety, stability and sensibility which a trained therapist can offer incrementally over a period of time to make the process integrated.
Since this area is emergent in the world, the conversations addressing who and how psychedelic-assisted therapists are trained are still evolving and the standards are therefore somewhat new and being continually refined.
*There are many factors involved in how and why someone may choose to work one-on-one in or in small groups. While individual therapeutic sessions derive tremendous comfort and potential there are several studies cited that the particularity of Ayahuasca sessions facilitated in groups lends itself to more dynamic transformative factors relative to the individual that work through the group process and communal movement of the room and energy within the ceremony.
While we do perform some one-on-one or smaller private circles our preference is in the communal ceremonial work.
Ceremonial
The third aspect is in a more ritualized context. This can be simple or quite elaborate with several stages moving as if in a vehicle navigating from one place to another.
It often involves an extreme discipline in memorization of the ritual, large repertoires of particular medicinal musical expressions and the ability not only to concentrate on the task at hand, care for participants and be mindful of the directionality of the energy but also to lend oneself to be an instrument for the living essence of the ceremony to be present and move throughout the room.
The ceremonial situation ideally goes beyond the individual factor of the therapeutic route and aims to expand one to work within a bigger framework and a greater service than themselves which often we see, in turn, has the potential to have a tremendous therapeutic effect on the individual. This could be explained as a type of communal shamanism (for lack of a better word).
Be aware of any ceremonial facilitators who act alone. It is a huge responsibility to take care of people and pour medicine and there is a very fine line between positions of power and the abuse of that position. In our work and studies, we find that the best practice is with families, with people in relationship and in relationship to their community. In this work accountability and transparency are crucial.
*There could be certain values, virtues or morals expressed within the movement of the ceremony and in the way the medicine is regarded and served. It is wise to know that as a participant you are in a suggestible state of mind and to be cautious of any facilitator who abuses this by expressing superfluous opinions or divisive narratives (such as conspiracy theory) within the ceremonial framework. It is helpful as a participant within a group that has a particular ethos to know that you do not necessarily need to adopt any beliefs or conform to any special worldview in order to drink the sacrament. All people should have the right to their own process of where they find Truth.
The Forest Path work is ceremonial and ritualistic in its nature and when we open the session we are working for, within and towards the force of the session itself. There is no expectation placed upon the individual to receive the Ayahuasca and at the same time, there is plenty of space for participation and growth within the internal study of the session.
Closing thoughts,
Remember, it is always a good idea to ask good questions to the facilitators to determine if it is the right fit such as: where the medicine comes from, what lineages they are working within, who are the assistants and what to do to feel comfortable to ask for support to help yourself understand the nature of the practice.
While Ayahuasca can have tremendous therapeutic advantages, the notion of Ayahuasca and therapy is a relatively new idea and in its more traditional use, it is far more holistic, eclectic and spiritually directed.
Ayahuasca is not a cure-all wonder tea, it is much more complex and at the same time neutral than that. It is helpful then to say that our work is not intended as therapy and that Ayahuasca should not be a substitute for therapy. If you seek intimate counselling for psychological disturbances then it is a good idea to arrange a prior interview with us to see if it is an appropriate fit or to ask to speak with one of our recommended counsellors or psychotherapists for extra support.
Extra support and links for those who need:
(USA) Fireside Project - Psychedelic Support Hotline: (623) 473-7433
Fireside Project’s Psychedelic Peer Support Line will offer free peer support by phone and text message to people in the midst of psychedelic experiences, people holding space for others who are in the midst of psychedelic experiences, and people integrating past psychedelic experiences.
During our 12-month pilot program, the line will be open Thursday to Sunday, from 3:00 p.m. to 3:00 a.m. PST and Monday from 3:00p.m. to 7:00 p.m. PST. It will eventually be open 24 hours a day, 7 days a week.
The Psychedelic Peer Support Line will be staffed by compassionate, supportive volunteers from diverse backgrounds who are trained to listen deeply and from a place of non-judgment. All of our volunteers will complete a 36-hour training program where they will learn about active listening, providing support during psychedelic experiences, psychedelic integration, and providing support by text message.
More Resources here:
https://zendoproject.org/resources/
https://thethirdwave.co/set-setting-lsd/
https://www.bialabate.net/texts/ethical-principles
