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Lessons on Psychedelic Harm Reduction with PsyCare NL – From the field

“From the Field: Lessons from Psychedelic Practices in the Netherlands” is a new blog series stemming from my qualitative research at the Rijksuniversiteit Groningen in collaboration with the OPEN Foundation. The study focused on the conception and practice of safe and beneficial use of psychedelics in group settings in the Netherlands—specifically in the counterculture, ayahuasca ceremonies and truffle retreat centers. Based on interviews with experienced practitioners, the series highlights and connects diverse aspects of psychedelic practices, such as cultural influences, ethics, philosophical beliefs, rituals and sensory stimuli. This article is based on my personal experience as part of a new PsyCare NL team, launched last summer (2024) at a festival in the Netherlands.

The Launch of PsyCare NL: Safe Psychedelic Substance Use at Festivals

The PsyCare facility is a calm, safe, cozy and grounding environment for participants in need, playing a crucial role in prevention and harm reduction at festivals where psychedelic substances are commonly used. Visitors are welcomed by experienced psychedelic peer support “sitters” with a deep understanding of mind-altering substances and a relaxed, non-judgmental approach towards difficult and challenging experiences. Ideally, a team is composed of sitters with different professional backgrounds, gender, personality and language skills to ensure the most appropriate support for all visitors.

PsyCare NL was restarted by Cato de Vos following years of volunteer work with international psychedelic support services like Kosmicare at Boom Festival. Developed with her colleague and friend Raoul Koning (who, like Cato, is part of the OPEN team), the pilot was implemented with a team of 11 members. In total, we received 41 guests over three days. Most cases were drug-related and, typical to a festival environment, involved a variety of drug types and doses, with a dominance of LSD. Other cases involved general agitation or overwhelming feelings from the festival. Some guests could not communicate their feelings or which substances they had consumed (if any). Looking back at the stats reveals strong diversity in other parameters as well, such as how guests arrived at PsyCare or for how long they stayed.

So, how can you help someone through a challenging experience with such a wide variety of cases?

Creating a Safe Haven: The Role of Psychedelic Support Services

With the exception of medical issues—which are determined by the First Aid team—we hardly followed any strict protocols. There are handy guidelines, training and even manuals for this complex and challenging work, but much of it is carried out in an intuitive manner. Like humor or the psychedelic experience itself, this sort of knowledge does not lend itself easily to words and numbers. Nevertheless, in this article, I will highlight essential aspects of PsyCare practice as they emerged from our collaboration with First Aid, feedback from guests and visitors and my own experience as a participant-observer and part of the team.

the core of psychedelic Harm Reduction: Being Present

Being present is probably the single most important element of PsyCare, and it begins with the place itself. The festival production supplied us with a Moroccan tent and a yurt, which we made cozy and aesthetic. With mattresses spread around, warm lighting and decoration, PsyCare became both a part of the festival and a peaceful haven away from it. This already had an effect, as by-passers stopped to take a look inside and ask about PsyCare. Some mentioned that they were relieved to know it’s there. 

Festivals with an established PsyCare tend to offer a 24 hour per day service. In this pilot, our official opening hours were from 16:00 to 8:00, with the night hours (1:00-6:00) being the busiest. In practice, we never said ‘no’ to someone in need, and at 10:30 in the morning we welcomed our first guest. We often remind our guests that drug effects are temporary, or as the wise old saying goes: “this too shall pass”. Yet different drugs – and people – require different amounts of time. Guests’ duration of stay throughout the pilot varied from 5 minutes to 14 hours, with an average stay of 3 hours per guest.

Being present in space and time extends to the personal. Often the most meaningful thing you can do for someone who is overwhelmed is just to be there; to stay with them through this difficult moment, fully present with your attention, patience and calm, no matter what comes. Applied within the PsyCare team as well, mutual care and team spirit were vital to the success of the pilot. 

    Community Values: “Psychedelic Peer Support”

    Festivals in this counterculture make room for spontaneity, experimentation, rule-bending and non-conformist behavior. PsyCare emerged from within this community and seems to share with it some core values that came up during my interviews, like non-judgment. In PsyCare, this is applied as refraining from value judgments of people’s experiences, behaviors, thinking processes, or beliefs. Each person’s freedom and autonomy are respected—a principle overridden only in case of imminent risk to oneself or others.

    Embracing Equality and Non-Hierarchy

    The principle of equality, or non-hierarchy, is another unique feature of PsyCare stemming from counterculture. As volunteers in their own community, PsyCare sitters do not operate from a position of superiority or authority in relation to visitors. They are temporarily holding space for temporary “guests”, as their name suggests. This approach carries a multitude of implications. For example, a guest can bump into their sitter from yesterday at the bar or on the dancefloor. Furthermore, yesterday’s sitter can become today’s guest. Accepting such potentialities involved conscious discussions among the team: how do we ensure guests’ privacy? Are we ‘sitters’ outside our shifts? What does this mean in practice?

    On the last evening of the festival, I met a guest with whom I spent three hours in the PsyCare tent. Our guideline in such cases is to let the guest determine what happens. They smiled at me and stretched their arms for a hug. We chatted and danced together for a bit, and then they moved on. For me, this short incidental encounter on the dancefloor supplied closure and reinforced our positions as fellow festival-goers.

    Such liminal cases are exactly where non-judgement and non-hierarchy shine, and have the power to turn an otherwise awkward or embarrassing situation into a meaningful, connecting and supportive event.

    Awareness of Shame and Vulnerability

    Coming to PsyCare requires admitting to being in need, a feeling which can be challenging for many in itself. Guests may realize that they have taken more than they can chew or even completely lost control. Exposing “weakness” is never easy, but in small communities where many people know each other, shame can become a real barrier. Considering these complexities, any authoritative position, even of ‘a professional’ or a ‘responsible adult,’ is unlikely to contribute to PsyCare as a safe haven. This is why, where other emergency services typically wear a uniform, we wore our regular (low-key) festival clothes and a name tag with a little heart on it.

    Early on in the festival, I was called to check on a disoriented person and try to bring them to the PsyCare facility. Despite their highly confused condition, I managed to establish trust and we were quickly holding hands on our way to the PsyCare tent. At the same time, a First Aid worker in uniform approached us and asked if everything was alright. The guest’s state of mind changed instantly. They released their hand from mine, flinched and asked anxiously: “Did I do anything wrong?”

    Following this case, we came to an agreement with the First Aid staff that they remove their jackets before entering PsyCare, notwithstanding their white uniform was chosen for its non-intimidating character. This policy was found useful by both teams.

    Embracing Care: The Heart of PsyCare

    Here is how Ann Shulgin described the ideal MDMA therapist back in 1995:

    “[S/]he has to be able to feel something very close to love for the person [s/]he is guiding. There should be real caring and it cannot be simply an intellectual concern for the client’s welfare; it must be deeper than that, at the gut level.”

    The relatively long experience with mind-altering substances in counterculture is often disregarded or looked down upon by academics, even those studying psychedelics. Some of it is pure stigma, but there is also a genuine conflict of approaches. As PsyCare sitters, we benefit from ‘subjective’ experiences at least as much as from ‘objective’ facts. Both theory and metaphor were used in our training and we followed values and approaches more than rules and protocols. Above all, PsyCare takes place in a vibrant, dynamic and sometimes chaotic setting, which is almost the opposite of a ‘controlled environment.’

    The fear of intellectual uncertainty and making mistakes cannot be entirely avoided, but PsyCare consciously makes room for other ways of knowing. To describe positive attributes of an effective sitter, our training instructor Daan Keiman, who leads OPEN Foundation’s upcoming education programme in psychedelic therapy, shared the following metaphor:

    If a person is immobile, shut, or stiff like a rock, we should be soft and fluid like water. If they are floating and formless like water, we would have to be their rock.

    Furthermore, presence and care ought to be practiced delicately: sitters do not attempt to pull guests out of their experience but offer them a hand to grab on. Curiously, it’s the little things that have the greatest impact: a welcoming smile, a cup of tea, a blanket, holding someone’s hand, offering a hug, listening to their story, laughing with them.

    In one word: Care.

    An attuned caring presence can turn loneliness into a feeling of being held, and a nightmare into a meaningful experience. Like ‘love’, ‘care’ might be difficult to define or even comprehend intellectually; but luckily, this is not necessary in order to give it. Being in a festival setting, I could not help but think of it in terms of the dance floor: there are no steps, but if you listen carefully to the music and let it guide you, there will be a dance.

    Continuing the Conversation on Psychedelic Support in Recreational Settings

    A broader look at PsyCare will be discussed in an upcoming OPEN event (3.10.24) moderated by PsyCare NL founder Cato de Vos and featuring international Psychedelic Support Services experts Amanda Guzinska (PsyCare UK) and Valerie Beltrán (Zendo Project). Click below to register.


    Looking back on ICPR 2024 – the leading interdisciplinary conference on psychedelic research

    It’s been 2 months since the leading conference on psychedelic research in Europe, ICPR 2024, took place in Haarlem, the Netherlands. Despite having taken steps to integrate it all, the OPEN foundation team has accepted that we still lack the words to convey what the whole event felt like and meant to us.

    Pia Dijkstra – Minister of Healthcare, The Netherlands – Opening ICPR 2024

    From combating prejudice and stigma back in 2007 to having not one but two subsequent Ministers of Healthcare lining up to inaugurate ICPR, our mission to advance psychedelic research to benefit science, healthcare and society has come a long way.

    At ICPR 2024, we had it all, from Minister from the Netherlands, Pia Dijkstra’s moving opening speech to the heartfelt realities shared by trial participants Maryam Zahra Jabir and Patty B., the Wet Blanket Award for presentations representing rigor and critical thinking’ awarded to Dr. Jamila Hokanson, M.D, MBA, the kind of deep thinking showcased by Leor Roseman, Erik Davis’ magnificent storytelling and accompanying visuals, the important discussions around decolonization curated by Yogi H., and so so so much more.

    Access ICPR 2024 talk recordings & more

    You might imagine why the OPEN Foundation & ICPR team was unable to attend most talks on-site. Yet, via the high-quality recordings (more on this will follow), we didn’t miss out. What we saw was consistently great.

    Immense effort went into crafting ICPR’s mind-blowing programme. And no doubt those efforts have been worth it. ICPR embodied the true spirit of interdisciplinarity: from clinical trial design, neuroscience, archaeology, integration, psychotherapy, adverse events, spirituality, literary analysis—it was all there.

    The programme and ICPR 2024 fulfilled their purpose: to gather and facilitate conversation and connection between open-minded, committed, curious, and caring individuals whose collective perspective creates a critical and constructive narrative for what psychedelics mean moving forward in 21st-century Europe.

    Vibrant lunch breaks @ICPR

    We are honored and humbled by the ICPR 2024, the progress in the field of psychedelic research and therapy, and what lies ahead. Lastly, gratitude. Gratitude, for our co-creation, persists. Fortunately so, as it’s our fuel to do our part in this ongoing process of integrating psychedelics safely and responsibly into healthcare and society.

    Thank you,
    The OPEN & ICPR team

    And please, a big applause for….. the rockstar volunteers who made ICPR 2024 possible!

    Access ICPR 2024 talk recordings & more

    SUSTAINABILITY & RECIPROCITY

    Art by Aine Design 

    We are extremely happy to be able to socialise with all of you soon at ICPR 2022. Yet we are fully aware of multiple ongoing crises right now. Out of care and concern for our living environment and other species, we decided to reduce ICPR’s ecological footprint per person compared to earlier conferences.

    We have opted for vegetarian, mostly organic meals, have created a digital conference booklet instead of a printed one, and have dispatched with the tradition of physical swag bags.

    We also reduced our oversees marketing, introduced livestream-tickets (including scholarship tickets) and have now started a fundraiser to compensate for the conference’s carbon footprint and to give back to the cultures whose knowledge informs psychedelic science today.


    Green fundraiser
    To compensate for the travel emissions involved in getting speakers and attendees to Haarlem, we have launched a fundraiser through One Tree Planted. OPEN will ‘plant’ the first few thousand trees, and we hope to triple or quadruple that number with your help. Go to our fundraiser on One Tree Planted to contribute.

    One Tree Planted is a non-profit organization focused on global reforestation. Your donation is tax-deductible.

    Reciprocity fundraiser
    We acknowledge and honor the responsible relationships that indigenous peoples have forged with psychedelic plants over the past centuries. We recognize that the Global North benefits from their knowledge, and we believe that it is critical to support the organizations working to conserve the biocultural communities that have taught – and continue to teach – the rest of the world about how entheogenic plants can benefit individuals and societies. 

    Our partners at the Chacruna Institute recently launched the Indigenous Reciprocity Initiative, which we applaud and want to support with a second ICPR fundraiser. Please consider donating if you feel that you have benefited from psychedelics in any way.

    The Indigenous Reciprocity Initiative (IRI) is a community-directed biocultural conservation program connecting directly with grassroots Indigenous organizations with the aim of ‘giving back’ to the cultural regions that support indigenous plant use and knowledge. IRI created a pool of funds that supports Indigenous initiatives with a proven track record, addressing a broad range of efforts from food security and environmental health, to economic and educational support.

    IRI strives to foster a relationship of reciprocity between the rapidly growing industry generated by the mainstreaming of psychedelics in the Global North, and the Indigenous peoples who have historically received little benefit from the commercialization of their cultural and biological heritage. 

    No swag bags, but…
    We’re not handing out notepads and swag bags anymore, so we kindly request that all attendees bring their own writing gear. But, of course, we will not let our guests go home entirely empty-handed either! There will be some surprises that do not cause unnecessary garbage.

    The Psychedelic Experience: A Manual Based on The Tibetan Book of the Dead

    The Psychedelic Experience: A Manual Based on The Tibetan Book of the Dead. Timothy Leary, Ralph Metzner, and Richard Alpert. Penguin Books. ISBN: 978-0141189635

    The authors process the concepts of death and rebirth presented in Tibetan Book of the Dead as a metaphor for the experience of ego death or depersonalization that is commonly experienced under the influence of psychedelic drugs. The book also describes broadening spiritual consciousness through a combination of Tibetan meditation techniques and psychotropic substances.

    Buy this book through bookdepository.com and support the OPEN Foundation

    The Electric Kool-Aid Acid Test

    The Electric Kool-Aid Acid Test. Tom Wolfe. Transworld Publishers. ISBN: 978-0552993661

    Wolfe presents a firsthand account of the experiences of Ken Kesey and his band of Merry Pranksters, who traveled across the US in a colorfully painted school bus became famous for their use of psychedelic drugs such as LSD in order to achieve expansion of their consciousness. This book has long been considered one of the greatest books about the history of the hippie movement.

    Buy this book through bookdepository.com and support the OPEN Foundation

    LSD, My Problem Child

    LSD, My Problem Child. Albert Hofmann. Oxford University Press. ISBN: 978-0198840206

    In a highly candid and personal account, the father of LSD details the history of his “problem child” and his long and fruitful career as a research chemist. An essential read for anyone wanting to learn about how LSD originated and Hofmann’s view on its transition to recreational use.

    Buy this book through bookdepository.com and support the OPEN Foundation

    The Evolved Psychology of Psychedelic Set and Setting: Inferences Regarding the Roles of Shamanism and Entheogenic Ecopsychology

    Abstract

    This review illustrates the relevance of shamanism and its evolution under effects of psilocybin as a framework for identifying evolved aspects of psychedelic set and setting. Effects of 5HT2 psychedelics on serotonin, stress adaptation, visual systems and personality illustrate adaptive mechanisms through which psychedelics could have enhanced hominin evolution as an environmental factor influencing selection for features of our evolved psychology. Evolutionary psychology perspectives on ritual, shamanism and psychedelics provides bases for inferences regarding psychedelics’ likely roles in hominin evolution as exogenous neurotransmitter sources through their effects in selection for innate dispositions for psychedelic set and setting. Psychedelics stimulate ancient brain structures and innate modular thought modules, especially self-awareness, other awareness, “mind reading,” spatial and visual intelligences. The integration of these innate modules are also core features of shamanism. Cross-cultural research illustrates shamanism is an empirical phenomenon of foraging societies, with its ancient basis in collective hominid displays, ritual alterations of consciousness, and endogenous healing responses. Shamanic practices employed psychedelics and manipulated extrapharmacological effects through stimulation of serotonin and dopamine systems and augmenting processes of the reptilian and paleomammalian brains. Differences between chimpanzee maximal displays and shamanic rituals reveal a zone of proximal development in hominin evolution. The evolution of the mimetic capacity for enactment, dance, music, and imitation provided central capacities underlying shamanic performances. Other chimp-human differences in ritualized behaviors are directly related to psychedelic effects and their integration of innate modular thought processes. Psychedelics and other ritual alterations of consciousness stimulate these and other innate responses such as soul flight and death-and-rebirth experiences. These findings provided bases for making inferences regarding foundations of our evolved set, setting and psychology. Shamanic setting is eminently communal with singing, drumming, dancing and dramatic displays. Innate modular thought structures are prominent features of the set of shamanism, exemplified in animism, animal identities, perceptions of spirits, and psychological incorporation of spirit others. A shamanic-informed psychedelic therapy includes: a preparatory set with practices such as sexual abstinence, fasting and dream incubation; a set derived from innate modular cognitive capacities and their integration expressed in a relational animistic worldview; a focus on internal imagery manifesting a presentational intelligence; and spirit relations involving incorporation of animals as personal powers. Psychedelic research and treatment can adopt this shamanic biogenetic paradigm to optimize set, setting and ritual frameworks to enhance psychedelic effects.

    Winkelman M. J. (2021). The Evolved Psychology of Psychedelic Set and Setting: Inferences Regarding the Roles of Shamanism and Entheogenic Ecopsychology. Frontiers in pharmacology, 12, 619890. https://doi.org/10.3389/fphar.2021.619890

    Link to full text

    The rise, fall, and possible rise of LSD

    Abstract

    LSD and other hallucinogens or psychedelics have been therapeutically used in psychiatry in the period between the Second World War and the late 1980s. In the past years renewed interest in the medical sciences for research and therapeutic use of these substances has evolved. AIM: A discussion of contemporary lsd research in the context of earlier research. METHOD: A systematic survey of the literature on the psychiatric use of lsd and the reactions towards lsd use in society. RESULTS: Since 1947 lsd has been therapeutically used in the treatment of anxiety, depression, addiction, post traumatic disorders, and other conditions. Since the early 1960s this use has been criticized because of the danger of evoking psychoses in patients, and because of the rise of a widespread non-medical use. However, there is no consolidated evidence-base for either the positive or the negative outcomes of lsd therapy. CONCLUSION: At this moment it is unpredictable whether lsd will make a comeback in psychiatry. Contemporary research attempts to evade all public controversy and to build up a solid evidence-base. Nevertheless it demonstrates a direct continuity with earlier research.

    Snelders, S., & Pieters, T. (2020). The rise, fall, and possible rise of LSD. Tijdschrift Voor Psychiatrie62(8), 707-712.
    Link to full text

    The Current Status of Psychedelics in Psychiatry

    Abstract

    In the 1950s, the Swiss pharmaceutical company Sandoz, which employed the chemist Albert Hofmann, who discovered lysergic acid diethylamide (LSD) and the similar serotonergic psychedelic psilocybin, made these drugs available to the psychiatric research community as the products Delysid and Indocybin, respectively. By the 1960s, these drugs had caused a revolution in brain science and psychiatry because of their widespread use by researchers and clinicians in many Western countries, especially the US. Before LSD was banned, the US National Institutes of Health funded more than 130 studies exploring its clinical utility, with positive results in a range of disorders but particularly anxiety, depression, and alcoholism. However, the displacement of LSD into recreational use and eventual association with the anti-Vietnam war movement led to all psychedelics being banned in the US. This ban became ratified globally under the 1971 UN Convention on narcotics. Since then, research funding, drug production, and the study of psychedelics as clinical agents has been virtually stopped. Until very recently, no companies would manufacture medical-grade psychedelics, which made getting regulatory approval for clinical research—especially clinical trials—very difficult and in some countries (eg, Germany) impossible.

    Nutt, D., & Carhart-Harris, R. (2021). The current status of psychedelics in psychiatry. JAMA psychiatry78(2), 121-122.; 10.1001/jamapsychiatry.2020.2171
    Link to full text

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