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Psychedelic-assisted psychotherapy and experiential efficacy

by David Sugarbaker, PsyD, MPH | Pyschedelic Science Review | 23 Jul 2020

With the paradigm shift created by psychedelics, a recent study suggests reconsidering the medical model of mental illness.

In a recent article in Frontiers in Pharmacology, E.E. Schenberg described a significant crisis facing psychiatry: innovation in psychiatric drug development is in decline while mental illness increasingly contributes to the global disease burden. According to Schenberg and others, the halt in psychiatric drug innovation is intertwined with a larger “paradigmatic crisis” in psychiatry, in which brain-based explanations of mental illness along with discrete categorical diagnostics no longer spur innovation in therapeutics, i.e., the development of psychiatric drugs with unique mechanisms of action.

In response to this paradigmatic crisis, Schenberg suggests that some mental health practitioners, researchers, and theoreticians have become increasingly open to new ways of conceiving of mental illness, which, in turn, inform novel diagnostic and treatment approaches. According to Schenberg, this openness may be indicative of a deeper shift in the underlying paradigm of explanation, diagnostics, and therapeutics, creating space for reconsideration of the traditional medical model of mental illness vis-à-vis alternative and novel treatment approaches.

Psychedelic-assisted psychotherapy as a novel treatment approach and beyond

Psychedelic-assisted Psychotherapy (PAP) is a novel treatment for mental illness that involves the therapeutic and supervised use of psychoactive substances, such as ketamine, MDMA, LSD, and psilocybin, among others, in the course of psychotherapy. Rather than a prolonged course of psychotropic medication, the PAP therapeutic course includes the therapeutic use of the potent psychoactive substance in a limited number of sessions. The three stages of PAP include: Preparation, Psychedelic Session, and Integration. Preparatory sessions set the stage for the administration of the psychedelic substance, and follow-up sessions are aimed at integrating the therapeutic benefit of the psychedelic sessions while shoring up treatment gains.

Beyond its potential as a novel, safe, and efficacious treatment for mental illness, Schenberg suggests that PAP has implications for shifting the collective attitude toward the widely accepted medical model, including its reliance on brain-based explanations for mental illness and use of discrete diagnostic categories with specific symptoms constellations targeted by longer-term psychiatric drug treatments.

The medical model vis-à-vis PAP: Explanation, diagnostics, and therapeutics

Conceptual models of mental illness differ in terms of explanation, i.e., how the mental disorder is etiologically explained, diagnostics, i.e., how it is identified and labeled, and therapeutics, i.e., how the illness is treated.

The medical model typically explains mental illness as arising from various organic brain dysfunctions, which are identified and categorized by characteristic symptom constellations and treated with specific drugs, taken over a long period. These drugs are thought to target the underlying brain dysfunction, most commonly a neurochemical imbalance, which is then adjusted, ideally, to asymptomatic levels through prolonged use of the drug.

This traditional medical approach is brought into question by PAP, as Schenberg points out, which conceptualizes mental illness along the axis of explanation, diagnostics, and therapeutics in a broader, more inclusive fashion. As compared to the medical model, the PAP model advances an explanation of mental illness more inclusive of psychological, social, and cultural variables, as well as adverse life events and trauma, broadly defined as mental injury. Furthermore, in terms of diagnostics, the PAP model presents symptoms on multidimensional spectra as compared to grouping symptoms within discrete diagnostic categories.

Indeed, mental injuries have been shown to correlate with a broad range of negative and trans-diagnostic mental health outcomes, and the PAP model implicitly hypothesizes that broad-based holistic treatments, such as PAP, can bring about experiences that have positive mental health outcomes, spanning diagnostic categories, such as promoting increased “acceptance” and “connectedness” or producing “emotional breakthroughs.” As such, rather than considering the efficacy of the drug, the PAP model attends to the efficacy of the experience.

Experiential efficacy and the therapeutic value of PAP

When PAP practitioners and researchers use the term “experiential efficacy,” a term Schenberg attributes to Leor Roseman, they are describing the experiential and phenomenological states that serve as the therapeutic mechanisms of action of PAP. Instead of conceiving of the drug as correcting functional neurochemical imbalances, the PAP model suggests that through mediation and processing of the psychedelic experience via psychotherapy, a patient may experience deeply meaningful and profound insights that bring about emotional, cognitive and behavioral changes across diagnoses and even in “treatment-resistant” cases.

While the therapeutic mechanism of action is not entirely understood, theoreticians are attempting to understand the experiential efficacy of PAP via neuroscience research as well as by drawing parallels to the identified mechanisms of action of various psychotherapy modalities, including Cognitive Behavioral Therapy, Acceptance and Commitment Therapy, and psychodynamic psychotherapy.

The potential of PAP

PAP has the potential for shifting the current paradigm in psychiatry via the notion of “experiential efficacy,” which brings into focus and the forefront the subjectivity of the patient experiencing the illness. While not ignorant of the therapeutic neurochemical changes that may attend the course of PAP, the primary concern of PAP practitioners is the phenomenology of the treatment experience and its therapeutic value across a broad range of diagnoses, for example, patient reports of cathartic emotional breakthroughs.

Thus, PAP may offer a way for psychiatry to minimize its risk of “losing the psyche” while also overcoming its current paradigmatic crisis by adopting a broader, more inclusive approach to mental illness explanation, diagnostics, and therapeutics.

 
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Dr. Jessica Hollingsworth and Dr. Jake Hollingsworth

Psychiatry clinics gear up for new psychedelic treatments

by Jake Hollingsworth, DO. | Psilocybin Alpha | 24 jul 2020

Psilocybin may be safe for treating depression, but research is stymied by government controls.

We spoke to Jake Hollingsworth, DO, owner and operator of Pacific Psych Centers, a medical clinic that offers—among other treatments—IV ketamine infusions and Spravato (esketamine) for depression. We were particularly interested in how the Center’s clients have received these existing ketamine-based therapies, and how Jake is preparing to offer additional psychedelic medicines as soon as they become available.

Thanks for taking the time to talk to us. Could you tell us a little about your clinic, especially the ketamine therapies you offer?

My wife, who is a board-certified anesthesiologist, and I (I’m a board-certified psychiatrist) run an outpatient psychiatric clinic in Del Mar, California where we offer several treatment modalities including psychiatric medication management and psychotherapy, as well as providing IV ketamine infusions, intranasal esketamine (Spravato), Transcranial Magnetic Stimulation (TMS), men’s hormone replacement therapy, and injectable nutrients. We primarily treat anxiety and mood disorders, and we accept insurance directly for most of our services, with the exception of IV ketamine which is a self-pay treatment. We officially started our practice in late 2015, and it has evolved into what it is today. In the future we hope to bring in psychedelics as treatments, specifically MDMA and psilocybin assuming they eventually obtain FDA approval.

What level of demand have you experienced for IV ketamine and Spravato/S-ketamine?

Demand for both has been high and continues to grow. Spravato, being newer and with a much heavier marketing presence from the pharmaceutical industry, is growing at a much faster rate. The demand for ketamine is still growing, but not at the exponential rate that Spravato’s demand is growing. Most cities are somewhat saturated with “ketamine clinics,” so the demand has dropped nationwide.

And, what’s the general consensus from your clients on those treatments?

More success than not. Treatment-resistant depression, by definition, is tough to treat, so when we have a 50-60% success rate in that population of patients with either ketamine or esketamine: I would say that’s good. The intensity of the effect of IV ketamine infusions is much stronger and more altering than intranasal Spravato, but the outcomes regarding depression treatment are very similar between the two treatments. Both are generally well-tolerated and very safe from what I have observed. Our clinic has much more experience with IV ketamine infusions (around 5,000 treatments today) compared with Spravato treatments, which we have done around 300 over the past year.

Have clients enquired about other psychedelic medicines?

There is a lot of “buzz” around the potential for the FDA approval of MDMA and psilocybin, and I hear of some patients that are pursuing it on their own. Some are learning how to procure mushrooms via YouTube, some are travelling to South America for ayhuasca retreats, etc.

How do you think the emergence of psychedelic medicines like MDMA and psilocybin will be different to that of medical marijuana?

The biggest difference between MDMA and psilocybin will be the FDA-approval aspect. Cannabis is not FDA-approved for any medical indications. The other issue is that the evidence and efficacy of MDMA and psilocybin for psychiatric indication is substantial, almost hard to believe actually. If the studies continue to show off-the-charts efficacy and safety, these substances are going to blow cannabis out of the water. The only two FDA-approved medications for PTSD are Paxil and Zoloft, and as a psychiatrist I can say that the efficacy is very limited and even when these two medications are effective, they usually come at the cost of significant advese effects like weight gain, sexual side effects, daytime sedation, etc.

What work are you carrying out to prepare to administer MDMA and psilocybin?

We are looking into the MAPS protocols for use and we plan to attend the MAPS training. We plan to build out an MDMA and/or psilocybin treatment room(s) at our clinic. I am going through all the literature and evidence so that we can utilize these medications as soon as it’s legal to do so. We are in the process of creating content for our website regarding these potential treatments for patient education.

What use cases will MDMA and psilocybin cover that IV ketamine and S-ketamine cannot?

MDMA will likely be FDA-approved for PTSD, IV ketamine is only FDA-approved for use as an anaesthetic (and not for any psychiatric purpose), and S-ketamine is only FDA-approved for Major Depressive Disorder (MDD). Those are very important facts because FDA approval as a medication (regardless of the indication) makes it legal for doctors to prescribe it. What it’s FDA-approved for is important because it affects what the insurance companies will pay for. When patients pay out of pocket (i.e., don’t use insurance to pay for treatment), the indications for prescribing are up to the doctor and patient. For example, IV ketamine is not FDA-approved for any psychiatric indications. Doctors can prescribe it for depression as an “off-label” treatment, but the insurance companies won’t cover it. But there will be a lot of overlap in patients across diagnoses, and some will need to wait until insurance companies roll out protocols and policies to pay for them. In the beginning, the patients who are willing to pay out-of-pocket will be the first to have these treatments (psychedelics). We are still slowly rolling out Spravato treatments for patients (despite the demand) more than a year after FDA-approval because the insurance companies have hardly reimbursed our clinics for the treatments we have done to date. Very frustrating for the clinic and for the patients!

Also, for MDMA and psilocybin to be used, patients must be off most psychiatric medications due to the drug-drug interactions. Some patients won’t be able or willing to do this for various reasons. Ketamine has almost zero significant drug-drug interactions so patients don’t need to change their medication regimens. This is an important issue.

In terms of timelines, when do you envisage being able to administer these medicines and therapies in your clinic?

As soon as possible! Assuming they are FDA-approved and we are able to prescribe them using safe and effective protocols we will start utilizing them as soon as they are available. MDMA may be available in 2021/22 and psilocybin will likely be a few years behind MDMA.

 
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The hidden world of underground psychedelic psychotherapy in Australia

by Jenny Valentish | ABC News

John puts The Passion of the Christ soundtrack on the stereo and lies on the single bed in this Melbourne house. He's a 37-year-old engineer working in the renewable energy sector, and not at all savvy about street deals, so he bought his dose of cactus, which contains mescaline, on the dark web. He takes it without ceremony, then talks to his therapist about how he's been feeling. When he starts to feel a vague effect of the drug in his thighs, John puts on his eye shades and waits for the first wave to hit.

This is underground psychedelic psychotherapy, using illegal substances and facilitated by therapists known only through cautious word of mouth. While most people are unaware it exists, it's been going on globally since the 1950s. That's when clinical trials into the possible uses of psychedelics began, before being curtailed by LSD being made illegal.

Now trials are underway again, in the US and UK in particular, including using MDMA (not strictly a psychedelic) for PTSD, LSD for anxiety, psilocybin for depression — and advocates believe it could transform mental health care. The most optimistic researchers hope that regulated psychedelic-assisted therapy will start rolling out slowly in 2021 with approval from bodies such as the FDA.

But not everyone wants to wait, or to be dictated to by government bodies and pharmaceutical companies.

What happens in an underground session?

John is in his 11th year of treatment, which has included holotropic breathwork and regular psychoanalysis.

"When I started I was on the brink of suicide," he says. "It stems from sexual, physical and emotional abuse when I was two to three years old." A hypnotherapist referred him to a therapist known for treating trauma. John had no idea that his new therapist facilitated psychedelic sessions. "He uses whatever works for the individual," John explains. "It might be talking therapy, meditation or relaxation techniques. Given I'd had recreational experience with psychedelics, it's something he put forward."

With the aid of psychedelics, John says he can access memories quicker than with regular therapy. A $150 session last anywhere between 30 minutes for DMT, to five hours for MDMA and 14 hours for mescaline. The hard work comes in the ensuing sessions, when he and the therapist integrate what he experienced during the trip. As John points out, it's far from fun. He's concerned that news stories about trials make out psychedelic psychotherapy to be a quick fix. On a TV show The Doctors, for instance, a woman who took part in a clinical trial of MDMA-assisted therapy claims her PTSD was "cured" in three sessions.

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Dr Prashanth Puspanathan

Quality control could fall by the wayside

Dr Prash is a medical doctor and neuropsychiatry fellow at The Alfred Hospital, Melbourne. Four years ago he gave his first talk to the Alfred's psychiatry department about advances in psychedelic-assisted psychotherapy, and he's impatiently awaiting regulation. "I don't plan on being in conventional psychiatry for the rest of my life," he says. "The psychedelic sphere is where I see promise for the future." Dr Prash can understand the rise in underground practice. "The more that the Australian population reads stories about trials in other parts of the world, the more they'll get frustrated at the lack of access," he says. His concern is that anything forced underground becomes adulterated.

"We saw that with prohibition in the 1920s and the war on drugs in the current day," he says. "In the case of medical cannabis, regulation took ages, and by that point people thought, 'I'll just give my child cannabis.' But you're not necessarily going to choose the right compound for the right problem."

Legal consequences of underground sessions not clear

Facilitating underground sessions is risky for therapists, particularly if they're registered with the Australian Health Practitioner Regulation Agency (AHPRA).

Technically they're not breaking the law because they're not supplying the substance, but if something went wrong it's not clear what the legal consequence would be.

Ethically, it could be argued that they're not acting in the best interest of their profession just by being there.

"If you were called up to the medical board or the health practitioners board of AHPRA then you would be judged by your peers about what is considered to be a good standard of care," Dr Prash explains.

A spokeswoman for the Psychology Board of Australia, which operates through AHPRA, says: "If a practitioner is placing the public at risk, National Boards and AHPRA would want that concern raised with us."

"Psychologists must only provide psychological services within the boundaries of their professional competence."

"This includes working within the limits of their education, training, supervised experience and appropriate professional experience; basing their service on the established knowledge of the discipline and profession of psychology, and complying with the law of the jurisdiction in which they provide psychological services."


It's risky for patients too, who place a lot of trust in their therapist. In California, six women accused the founder of the Interchange Counseling Institute of sexual assault after taking hallucinogens.

Patients with a family disposition towards psychosis would likely be discounted from regulated psychedelic psychotherapy, but these precautions are not guaranteed with underground sessions.

Similarly, some medical conditions are prohibitive: in 2014, West Australian man Brodie Smith died in a Thai rehab centre when having his methamphetamine dependence treated with ibogaine.

Then there's the issue of — in psychedelic circles — seasoned "trip sitters" upgrading themselves to therapists and tackling a friend's trauma.

"That's one of the biggest problems," Dr Prash says.

"They might measure the dose by what they've read around clinical trials, but the purity of street MDMA could be 20 per cent. Other adulterants potentially include meth."

Dr Prash thinks that even if the TGA approves psychedelic psychotherapy in Australia, the earliest clients are likely to be from the severe end of the spectrum, such as end-of-life patients who might be treated by psilocybin.

"That's the first area that stigma recedes from," he explains.

"There's an 'ah, why not?' attitude from the public, which influences policy makers."

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Dr Nigel Strauss

The efforts to get trials approved in Australia

Some medical professionals and researchers worry that unsanctioned practice will jeopardise regulation later on.

As psychiatrist Nigel Strauss points out: "If there's some terrible outcome where someone dies or develops psychosis, that's bad news for the rest of us trying to initiate scientific studies."

Dr Strauss has a long interest in PTSD, having worked with the survivors and families of the Port Arthur massacre and the Black Saturday bushfires.

"I'd always thought that the available treatments were not really adequate," he says, "so I had a look at the evidence that was coming out of MAPS and was impressed by the early results."

He now advocates for clinical trials to be held in Australia.

He and Dr Martin Williams of Psychedelic Research in Science and Medicine put in a submission to Deakin University in December 2015 for a PTSD study using MDMA.

It was blocked at the last moment by a professor who worried that the research would attract adverse media coverage.

"These drugs are stigmatised and there are frequent headlines about young people overdosing in clubs on ecstasy," Dr Strauss says.

"Universities are fragile places: they're financially dependent and under pressure."

"It's a generational thing as well — I think if the people making the decisions were 30 years younger, we might have more hope."

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Evolving a new system

Dr Strauss thinks trials will begin in Australia in the next five years, but acknowledges the difficulty of trying to shoehorn the countercultural phenomenon of psychedelic use into the paradigm of science.

"It's up to scientists and psychiatrists who have an understanding of consciousness to find a way," he says.

"I'm interested in evolving a system where there could be more synergy between the two."

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Dr. Ben Sessa

Ben Sessa is a Bristol-based medical doctor already carrying out MDMA trials to treat alcohol dependence.

In a past life he was a raver and a club DJ, so he's fairly sympathetic to underground psychotherapy.

"There's a massive amount of knowledge within it so it's not to be sniffed at," he says, "because anecdotally the experiences can direct researchers to new avenues. But it's not going to help getting new drugs licensed. That has to be done in the way that the regulatory authorities want you to do it, based on studies."

Dr Prash has a similar view.

"If it's underground then it doesn't have the kind of vigour that the mainstream scientific model requires, and then it's not going to get much purchase anywhere," he explains.

"It would be no more useful than the anecdotal evidence that we're all already aware of. It can't be peer reviewed and the validity of your results cannot be assessed."

In decades to come, perhaps we will see the MAPS vision of psychedelic centres that aren't restricted to people tackling mental health issues. But in the near future, progress will be slow.

John is concerned that certain drugs will be mandated for certain conditions, as if one size fits all. He also wonders how client-practitioner boundaries will be flexible enough.

This isn't an hour-long session where the therapist says, 'Time's up.'

"Sometimes afterwards I won't feel good so I'll hang about until I feel safe."


Dr Sessa acknowledges: "Quite a lot of people say to me, 'Why do you bother trying to license these drugs? There are plenty of good underground therapists' — and that's true."

"But there are 70,000 untreated cases of PTSD in the UK, and the majority of those people don't want to break the law."

"They're the population that I'm interested in increasing access for, so you have to beat the man at his own game."


http://www.abc.net.au/news/2018-08-30/underground-psychedelic-psychotherapy-mdma-lsd/10134044
 
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What is psychedelic therapy? Common trends, practices, and foundations*

by Sean Lawlor | Psychedelics Today | 11 Aug 2020


Now that millions of dollars are being invested in psychedelics and news platforms are reporting positively on them, it’s safe to say that psychedelic therapy has entered the mainstream. But mainstream news tends to highlight catchy elements while glossing over other details, often resulting in an unbalanced portrait of the whole. For psychedelic therapy, you’re way more likely to hear about the “psychedelic” than the “therapy.”

No surprise there. Reports on people healing complex PTSD by taking the “party drug ecstasy” while wearing eyeshades and listening to music in a cozy office are more gripping than reports on the months of talk therapy that follow (ecstacy is not always MDMA, it sometimes contains other dangerous compounds). So, perhaps this article on the therapy side will not be as gripping as an Anderson Cooper 60 Minutes special, but I hope it will prove informative for anyone who desires to learn more about how psychedelic therapy is currently being practiced, and the complex elements beyond the administration of a substance that go into achieving the astounding improvements in depression, addiction, and PTSD that have now been so broadly reported.

The importance of staying humble

I’ll kick this off by recognizing it is not possible to “capture” psychedelic therapy in any sentence or article or doctoral thesis. There are as many approaches and strategies as there are practitioners, and eliminating the potential for exploration and breakthrough through a prescriptive definition would be an insult to psychedelics themselves, which have exploded understandings of phenomena for centuries.

“There’s a lot of impression about what psychedelics are, how they should be treated, and what the optimal therapy is,” explains Dr. Matthew Johnson, Associate Director of the Center for Psychedelic & Consciousness Research at Johns Hopkins University. “We need to keep humble in terms of how much we don’t know, rather than fooling ourselves into thinking something is cemented in.”

While the future is ripe for exploration, there are several trends in approaching psychedelic therapy. So, this article is simply a glimpse into these trends, rather than a concrete definition of the whole.

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Psychedelic-assisted psychotherapy

“Psychedelic therapy” is more accurately termed “psychedelic-assisted psychotherapy.” This distinction is critical, because the psychedelic is an adjunct to the therapeutic process, rather than a replacement for the process itself. So, when I refer to “psychedelic therapy,” I am simply abbreviating “psychedelic-assisted psychotherapy.” And there are far fewer psychedelics being used in therapy than there are psychedelics in general.

Psilocybin and MDMA are the two predominant substances currently being researched in psychedelic therapy, and each has been granted “Breakthrough Status” by the FDA in separate clinical trials, which basically means even the government recognizes how promising they are in therapy. Other substances used in psychedelic therapy are ketamine, a legal medicine throughout the U.S., and cannabis, which is still fully illegal in only eight states.

Interestingly enough, only one of these substances—psilocybin—is a classic psychedelic. The other three are all noted as having psychedelic properties, but ketamine is a dissociative anesthetic, MDMA is an entactogen, and no one can seem to agree on what cannabis is.

Other psychedelics, such as LSD, ibogaine, ayahuasca, and 5-MeO-DMT, are being researched, yet none appear close to becoming legal. However, research into LSD-assisted psychotherapy in the ‘50s and ‘60s, especially as spearheaded by Dr. Stanislav Grof, provided foundational elements for common frameworks implemented with other substances today. But LSD’s stigmatization remains heavy, and its unpredictable effects are particularly long-lasting, so it has not re-emerged to the forefront of psychedelic therapy. So, the “psychedelics” of psychedelic-assisted psychotherapy of interest in this article will be psilocybin, MDMA, ketamine, and cannabis.

A framework of preparation and integration

Psychedelic therapy is not as simple as administering a substance and Voila! Depression defeated! The psychedelic sessions—interchangeably referred to as “medicine” or “dosing” sessions—take place in a broader framework of preparation and integration therapy, neither of which involves the administration of a substance.

The ratios of preparation/integration sessions to medicine sessions vary widely and depend on many factors, such as dose size and financial limitations. The most widely-documented framework currently being practiced comes from MAPS, the organization behind the FDA-approved trials for MDMA-assisted psychotherapy for the treatment of PTSD. MAPS’ MDMA therapy involves three 90-minute preparatory sessions, a first MDMA session, three integration sessions, a second MDMA session, three more integration sessions, a third MDMA session, and three final integration sessions. In total, that’s three medicine sessions, and twelve preparation/integration sessions, a cycle that lasts about five months.

That’s five times as many non-medicine sessions as medicine sessions. MAPS’ significant results—i.e. one year after their Phase 2 trials, 68% of participants no longer qualified for PTSD—cannot be separated from this full process. Sara Reed, who worked on MAPS’ Phase 2 trials and is now the Director of Psychedelic Services at the Behavioral Wellness Clinic in Connecticut explains, “The integration sessions are just as important as the dosing sessions, if not even more important.”

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Johns Hopkins University’s research in psilocybin therapy also involves far more preparation and integration therapy than psychedelic sessions. Among the many focuses of their Center for Psychedelic & Consciousness Research, Johns Hopkins is researching psilocybin therapy for smoking cessation.

Johnson is the study’s Principal Investigator. Results from the study’s pilot phase, published in 2014, found that after 6 months, 80% of participants had remained abstinent from smoking, compared to the 30-35% success rate of predominant treatment models. In the study’s second iteration, which is ongoing at the time of this writing, Dr. Johnson reports that at the one-year follow-up, 59% of the psilocybin group were biologically confirmed as abstinent, compared to 27% of the group who used a nicotine patch.

While the pilot study involved three medicine sessions, the current study involves only one. Everything else is preparation and integration.

“Right now, they have integration sessions for ten weeks after the psilocybin session,” Johnson explains. “These are hour-long, weekly check-ins. With preparation, we have about eight hours across four different sessions.”

Given that ketamine therapy is being widely practiced, and numerous other psychedelic therapy trials are underway, it would take many articles to detail all the protocols being used. The trend to note is that sober preparation and integration sessions are essential to psychedelic therapy, and even tend to involve far more time than the medicine sessions.

A relational approach to therapy

I’m tempted to write a section on what preparation and integration therapy looks like, but this would be impossible. These terms are vague; there is no set way to do them, no script to follow. Yet amidst common components such as intention setting, dose determination, and discussions of the particular psychedelic’s effects, the glue that connects these sessions across countless frameworks is the essentiality of establishing a strong and trusting therapeutic relationship.

“More important than the therapist’s psychological orientation is the rapport with the participant,” Johnson explains. “If you actually care for this human being you’re dealing with, and you’re making a sincere effort, and they get that—that overrides whatever descriptors you use.”

A client-centered, relationship-based approach to therapy arose in the mid-20th century in response to the dominant paradigms of psychoanalysis and behaviorism. Back then, therapists were viewed as the “expert” in the room, interpreting and diagnosing clients while remaining emotionally detached. Carl Rogers then theorized that interpretation and theoretical expertise were not essential, or even necessarily helpful; the central element to a client’s healing was the quality of the therapeutic relationship, cultivated in a climate of genuineness, accurate empathy, and unconditional positive regard. This client-centered approach laid the foundation for humanistic psychology.

Whether or not one aligns entirely with Rogers’ framework and disposition, it is widely accepted in psychedelic therapy that the therapeutic relationship is paramount.

“When you’re getting into psychedelic work, there can be a subconscious pull toward skipping aspects of relationship building,” explains Rafael Lancelotta, who practices cannabis and ketamine therapy at Innate Path in Denver, CO. “That can really negatively affect the process. If you’re going to vulnerable places with someone you don’t trust, your system’s defenses are going to come up and prevent you from moving through a healing process.”

Therapy is already vulnerable; that vulnerability amplifies exponentially when a substance is involved. Imbibing a psychedelic, a client sacrifices control, accepting the heightened uncertainty of where the session may lead. If they do not trust the therapist, the lack of trust will likely manifest in the medicine session and impede the work.

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An important element to a relational approach is respecting and understanding the identities clients hold. Sara Reed is part of several committees devoted to increasing access to psychedelic medicines for underserved populations, and she brings specific attention to the complexities of clients’ social identities.

“I approach ketamine therapy through an intersectional lens,” Reed explains. “I take into account a person’s age, race, sexual orientation, gender, geography, socioeconomic status, education, and what they’ve been exposed to in the world. I’m sensitive to the way they language their experience and the way they experience the world. From that lens, we create treatment plans specific to their symptom presentation and symptom severity to give them a tailored psychedelic psychotherapy experience.”

Reed does not position herself as the expert; she positions herself humbly in relation to the client’s experience, listening to their unique background and needs in order to develop a course of action. This humility, and the trust-building that comes through it, is the essence of a relational approach.

Given that psychedelics often attract people with spiritual and esoteric worldviews, therapists must be prepared and willing to enter and understand a client’s way of seeing. Michelle Anne Hobart specializes in preparation and integration therapy—which, by the way, is a legal therapeutic modality, so long as illegal medicines are not administered. Hobart is a specialist in “spiritual emergence,” which she describes as “a space of people expanding beyond the separate sense of self into a larger understanding of interconnection between other beings and the planet.” This inner awakening can occur through psychedelic experiences and potentially be destabilizing, and Hobart’s speciality allows her to meet her clients in their expansive worldviews.

“It can be helpful to check the astrology transits in preparation for journeys,” Hobart explains, referencing the Archetypal Astrology work of Stan Grof and Richard Tarnas. “It’s making correlations between the type of medicine experience that someone might be having with the overlay of archetypal dynamics at that time. It can be really empowering to know that certain tones might show up in the medicine journey.”

If an astrologically-minded seeker comes to a material scientist whose preparation cannot extend beyond images of entropic brain states and explanations of oxytocin, the amygdala, and the hippocampus, it probably will not be a good fit. A relational approach hinges on meeting clients where they are, and many psychonauts do not view the world through a strictly scientific lens.

Therapists cannot simply assume trust due to the position they hold. They have to earn it, and that process takes time and patience. If that process is not honored, numerous problems can result, including the potential for re-traumatization in the medicine session due to an unsafe container—an issue that Hobart rightly describes as a “shadow” of psychedelic therapy. Like therapy itself, preparation and integration are most effective when relational, adaptable, and responsive to clients’ individual needs. With a trusting relationship established, an “inner-directed” process can unfold.

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Inner-directed therapy

Psychedelic therapists often maintain that the medicine helps incite an “inner-directed” healing process, where a client’s “innate healing intelligence” or “inner healer” can emerge from its walled-off container and catalyze the necessary internal movement.

“As a therapist, your therapeutic stance is to trust the process and not get ahead of the medicine, to follow the participant in their journey,” Reed explains. “In essence, you’re just really present with the medicine, the material, the client, and yourself, navigating that liminal space where transformation can happen.”

Again, the client is the expert, and the therapist skillfully cultivates space for a process to organically unfold. Stan Grof created the term “holotropic” for this process, which translates to “moving toward wholeness.” The therapeutic approaches then used in integration can come out of the client’s authentic holotropic experience, allowing for the integration to meet emergent needs rather than place an established framework onto a process.

Psychedelic therapists create trusting, comfortable conditions that allow the client’s inner healer to guide the medicine sessions, and all ensuing sessions by extension. What that clients’ inner healer brings forth depends on other measurable factors as well, such as the size of dose administered.

Psychedelic vs. psycholytic therapy

When folks are talking about psychedelic therapy, they are sometimes in fact talking about psycholytic therapy. “Psychedelic” therapy involves high-dose medicine sessions, in which the client may lose contact with the therapist, if not the physical world. “Psycholytic” therapy involves low-dose medicine sessions, in which perceptual doors are opened, but not obliterated completely.

Jason Sienknecht trains ketamine therapists through the Psychedelic Research and Training Institute (PRATI), an organization he helped found. In his therapeutic practice at the Wholeness Center in Fort Collins, CO, he facilitates both psychedelic and psycholytic ketamine therapy.

“In the psychedelic session, we use high-dose ketamine to induce a fully-dissociated psychedelic state,” Sienknecht explains. “They go in very deeply, and the ketamine and music helps them move toward insights about their life and give them clarity and perspective about their struggles.”

This high-dose, non-dialogue approach is used by Johns Hopkins with psilocybin in the smoking cessation study. “We use a high dose of 30 milligrams per 70 kilograms of body weight,” Johnson says. “That generally equates to about 5 dried grams of psilocybe cubensis. So, it’s the classic Terence McKenna ‘heroic dose.’”

In psychedelic sessions, dialogue with the therapist is kept to a minimum—sometimes by necessity, when clients temporarily lose the ability to speak. In psycholytic sessions, on the other hand, clients enter a “low-dose trance state” and stay engaged with the therapist.

“With psycholytic therapy, you don’t dissociate so much that you lose your capacity to sustain dialogue with a therapist,” Sienknecht explains. “You stay in contact the entire time. Some clients I work with really like that, as opposed to me saying, ‘Goodbye, I’ll see you on the other side,’ as we do with psychedelic sessions.”

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Each approach has its uses. Some clinicians believe psychedelic sessions are necessary for clients to transgress their self-imposed limitations and open to a more expansive kind of healing. Psychedelic sessions can also be helpful for crisis situations. For example, some clinicians use high doses of ketamine for suicidal clients, as an ego-dissolving experience may be necessary to help the client “break out” of their all-consuming mentality.

Psycholytic sessions allow for conscious processing of emerging material through direct, intentional work with what arises. Further, these low-dose sessions allow clients to work directly with relational wounds by remaining in contact with the therapist through the non-ordinary state. Again, the significance of this relational element cannot be understated, especially as relationship-building extends beyond the need for trust in the session.

“I find it difficult to think of any form of mental illness that isn’t highly relational,” explains Lancelotta. “I think this work is for healing those core relational wounds.”

In this understanding, the relationship with the therapist is the relationship through which deep relational wounds can be healed. These “core relational wounds” affect people far more than they often realize, playing into numerous mental conditions and existential struggles that cannot be healed in isolation.

Whether a client’s healing will come best through psychedelic or psycholytic therapy—or a hybridization of the two, as Lancelotta envisions—depends on numerous factors, to which therapists must remain sensitive and attuned. A “more-medicine-is-better” mentality can be highly problematic and potentially destabilizing for an already unstable client. Regardless, medicine sessions cannot exist in a vacuum. Without preparation and integration to support the psychedelic experience, psychedelic therapy is no different than peer support, and while this can still be hugely impactful, it will undoubtedly diminish the potential for lasting transformation.

Bringing it home

Psychedelic-assisted psychotherapy is an umbrella term that is far more complex than someone taking a drug in a calm and comfortable room. It is an extensive framework involving a significant amount of “regular” therapy that adapts to clients’ unique struggles and needs. As much as mainstream news may want to convince you otherwise, psychedelics are not the “magic pill” panacea that will quickly and easily make all your problems go away. Yet psychedelic experiences can bring profound insight and meaning, and a growing body of psychedelic therapists use tried and tested methods to enhance these substances’ transformative potential, so that a revelatory trip can truly change a person’s life.

Sean Lawlor is a writer, certified personal trainer, and Masters student in Transpersonal Counseling at Naropa University, in pursuit of a career in psychedelic journalism, research, and therapy. His interest in consciousness and non-ordinary states owes great debt to Aldous Huxley, Ken Kesey, and Hunter S. Thompson, and his passion for film, literature, and dreaming draws endless inspiration from Carl Jung, David Lynch, and J.K. Rowling. For more information or to get in touch, head to seanplawlor.com, or connect on Instagram @seanplawlor.

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Embracing Ecstasy

by Liza Gross | The Verge | May 22, 2019

On a chilly spring morning in 2017, Boris Heifets took the podium to talk about MDMA in an Oakland, California, hotel ballroom packed with scientists, therapists, patients, and activists. If he noticed the occasional whiffs of incense and patchouli oil coming from the halls of the Psychedelic Science meeting, he didn’t let on. After all, anyone studying the therapeutic benefits of the drug that sparked an underground dance revolution 30 years ago knows that ravers, Burners, and old hippies flock to this meeting. It’s the world’s largest gathering on psychoactive substances.

Ecstasy enthusiasts and university professors alike heard several research teams report that MDMA helped patients recover from post-traumatic stress disorder (PTSD) and other disabling psychiatric conditions after conventional treatments had failed. Meeting rooms buzzed with excited chatter about the prospect of MDMA getting approved as a prescription therapy for PTSD. That could come as early as 2021 if it proves safe and effective in large clinical studies that are just getting underway. For many advocates of this work, regulatory approval can’t arrive too soon.

But Heifets, a Stanford neuroanesthesiologist, had come to lay out an even grander role for the drug federal officials banned in 1985 in a futile effort to quash the burgeoning rave scene. Psychiatric treatments lag decades behind the rest of medicine, even though serious mental disorders carry just as much risk of disability and death as cardiovascular disease, Heifets explained. Psychiatrists desperately need more targeted therapies to give their patients the same kind of rapid, enduring relief that stents and bypass surgery provide for heart patients. He thought they’d benefit from thinking like surgeons. “I don’t want to suggest that we can cure psychiatric disease in 30 minutes in the operating room,” Heifets said. "But we can harness powerful drugs like MDMA that act like a surgeon’s knife to alter consciousness and exorcise psychological demons."

For many at the meeting and in the reemerging field of what some call psychedelic medicine, there’s no reason to look further than MDMA. A few hours after Heifets spoke, two therapists who used MDMA in sessions with 28 PTSD patients in Colorado reported that 19 participants no longer met the criteria for their diagnoses a year after treatment. "MDMA helps melt the walls people hide behind to protect themselves," said Marcela Ot’alora, the principal investigator of the study. "That allows patients to explore the coping strategies that have failed them for so long." Other teams reported encouraging results from small studies using MDMA to alleviate severe anxiety in adults with autism and in people confronting life-threatening illnesses.

"MDMA’s therapeutic power may come from strengthening the bond between therapist and patient by enhancing feelings of trust, emotional openness, and empathy," Heifets told the audience, pointing to the commentary he and his mentor, Robert Malenka, published in the journal Cell. To his surprise, a few therapists approached him after the talk to say they quote the paper to tell their patients that the world needs more empathy.

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There’s no question that MDMA is showing therapeutic promise and could potentially help a range of socially debilitating disorders, Heifets allows. But MDMA, an amphetamine derivative, can raise heart rate and blood pressure, which can prove dangerous for people with cardiac and vascular problems. Though ecstasy is almost never pure MDMA, recreational use can cause panic attacks. In rare cases, it can trigger psychosis in susceptible individuals, which is an unnerving experience ravers have shared on Reddit. Such risks, combined with its bad rap as a party drug, may limit its ability to help patients, Heifets cautions. He’s convinced that MDMA has an even greater potential to revolutionize psychiatric care by giving scientists clues about how to develop next-generation drugs. Ideally, those drugs would be more clearly targeted and have fewer risks than MDMA. Potentially, they could even treat more disorders.

If psychiatrists are ever going to catch up with the rest of medicine, they need a better understanding of how the brain works so they can guide it back to health when it breaks down. MDMA is the only psychoactive drug that enhances positive social interactions and empathy. Heifets believes this offers researchers a unique opportunity to probe the brain.

The same properties that make ecstasy-fueled ravers hug between dance grooves also make the drug uniquely suited to help scientists figure out how the brain supports social behaviors. Because its powerful effects don’t last long, researchers can model those behaviors in animals and link them to cellular networks in the brain. "Go to a rave, and you’ll find people glassy-eyed, staring inches from each other’s faces in rapt conversation," Heifets says. "What they’re saying doesn’t matter. The deep emotional connection they’re experiencing, however, does. That’s what we’re after. How can we bottle that?”

If scientists can capture that magic, he believes, they can sidestep the inherent difficulties of working with a demonized substance steeped in the trappings of a subculture that still inhabits the fringes of society. After the Colorado investigators described how they used MDMA in therapy, a woman in the audience complimented them on the power of their aura, which she said was violet blue and “pretty incredible.” After a brief pause, Ot’alora smiled and thanked the woman, who said she works in the Akashic Records, described by adherents as a sort of cosmic transcript of everything that has ever happened in the history of the world.

Talk of auras and Akashic Records comes with the territory at a meeting with “psychedelic” in the name, and most researchers take it in stride. They’re waiting to see if mainstream medicine will embrace MDMA, assuming the promising results from early PTSD studies hold up under the scrutiny of the larger clinical trials. But Heifets doesn’t want to take any chances that shifting political winds will once again shut down work with the still-popular club drug — along with any hope of ushering in a new era of psychiatry.

Heifets works in Malenka’s lab in one of the nation’s largest regenerative medicine facilities. The center was built a decade ago to foster groundbreaking therapies for some of medicine’s most intractable diseases. A massive Chihuly chandelier hangs just inside the center’s front entrance where the sculptor’s trademark glass tendrils evoke the networks of neurons that hold the secrets to health and disease. It’s just a short walk from the lab to the hospital where Heifets spends one day a week tending to brain surgery patients.

Heifets didn’t set out to study a controlled substance. “My mom told me I should never study psychedelics,” he says with an impish grin. “It’s a good way to kill a promising career.”

Still, MDMA piqued his interest even as an undergrad. So when he wandered into Malenka’s lab one day and heard him speaking with a colleague about a controlled substance application to do research with MDMA, he went “full in.”

Heifets was just seven years old in the summer of 1984 when the Drug Enforcement Administration proposed new rules to ban MDMA under Schedule I of the Controlled Substances Act, citing “illicit trafficking,” high abuse potential and “no legitimate medical use.” "By then, ecstasy had become so popular," Heifets says, "that you could buy it with a credit card over the counter at clubs in Texas."

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The allure of MDMA’s feel-good effects has captured the imagination of adventurers ever since a trailblazing cadre of psychotherapists started using it in the late 1970s. MDMA was discovered in 1912 by German chemists looking for drugs to stop bleeding. It was rediscovered in 1976 by chemist Alexander Shulgin. The legendary psychedelic chemist famously cataloged the effects of nearly 200 psychedelic compounds he’d made in his home lab. He reported feeling “pure euphoria” on MDMA, which he called his “low-calorie Martini” with the “special magic,” and shared the compound with psychotherapists he thought might find it of use.

Those therapists had seen more than a thousand MDMA-assisted breakthroughs with patients, with no major side effects, by the time the government moved to criminalize the drug. Many of them petitioned federal officials to keep it available for their patients. Philip Wolfson, a San Francisco-area psychiatrist who’d used MDMA in hundreds of therapy sessions, testified that the drug had helped patients in severe emotional distress with a poor prognosis. “I am extremely concerned that this promising new psychotherapeutic agent will be lost to the medical profession,” he said.

The government’s campaign to ban a drug with potential medical benefits caught the attention of the era’s king of daytime talk TV, Phil Donahue. In 1985, he devoted an entire show to MDMA. “It makes you love everybody,” Donahue said. “Now, who doesn’t want to take ecstasy?” Several people on the show explained how MDMA had helped them come to terms with life-threatening illnesses and heal fractured family relationships in therapy. Chicago addiction expert Charles Schuster, however, said he had “great concern” about MDMA because he and his colleagues had found that MDA, a chemical cousin, produced long-term brain damage in rats. “If MDA does this,” Schuster warned, “then I have reason to suspect that MDMA may as well.”

That was all DEA deputy assistant administrator Gene Haislip, who also condemned MDMA on Donahue’s show, needed to hear. A month after appearing on Donahue, Haislip announced an emergency ban on MDMA.

The DEA’s ban effectively shut down research on MDMA’s medical benefits, but it did nothing to stop the explosion of underground ecstasy-fueled parties where DJs prided themselves on spinning the most eclectic electronica. Filmmakers mined raves’ trance-inducing beats and light shows as the backdrop for thrillers, crime capers, documentaries, and love stories. Irvine Welsh of Trainspotting fame explored his fascination with “rolling” on ecstasy in a collection of “chemical romance” stories, one of which was eventually adapted for the big screen.

Meanwhile, Schuster was tapped to head the National Institute of Drug Abuse (NIDA), which showered scientists investigating MDMA’s toxicity with millions of federal dollars. It didn’t take long for the NIDA’s investment to pay off. In 2002, researchers led by George Ricaurte — a co-author on Schuster’s MDA study — reported in the prestigious journal Science that recreational doses of ecstasy could cause permanent brain damage in monkeys and possibly lead to Parkinson’s disease. Psychiatrists familiar with the drug questioned the plausibility of the $1.3 million study, which was funded partly by grants on methamphetamine toxicity. Politicians, meanwhile, cited the research to push the Illicit Drug Anti-Proliferation Act — originally introduced in 2002 by Sen. Joe Biden (D-DE) as the Reducing Americans’ Vulnerability to Ecstasy (RAVE) Act — to imprison and fine club owners and promoters for allowing MDMA on their property.

Five months after Congress passed its anti-rave legislation, Ricaurte reported that he’d mistakenly given his animals meth, not MDMA, and retracted the paper. The fiasco, described as an “almost laughable laboratory blunder,” got its own chapter in the book When Science Goes Wrong: Twelve Tales from the Dark Side of Discovery. But the damage had been done. Federal officials continued to bankroll their preoccupation with proving that MDMA causes brain damage while ignoring known risks along with its healing potential.

It took researchers almost 20 years after the ban to get federal permission to test MDMA as an experimental therapy. But federal agencies don’t fund clinical studies on the drug, forcing researchers to rely on nonprofit sources such as the Multidisciplinary Association for Psychedelic Studies (MAPS).

MAPS director Rick Doblin, who founded the organization in 1986, has been instrumental both in getting the Food and Drug Administration’s permission to test MDMA in people and in shepherding it through the drug approval process. Although MDMA could gain FDA approval for PTSD within two years, Doblin is working to make it available as soon as August under the agency’s expanded access program. "The program gives patients with severe or life-threatening illnesses access to experimental drugs when no other suitable options exist. They’ll have to pay for the drug themselves and recognize that there could be risks since the drug hasn’t been approved yet," Doblin explains.

"To qualify for the trial, patients will need to have PTSD and tried multiple therapies that didn’t work. MAPS is training therapists to work with MDMA, and it’s setting up expanded access sites around the country," Doblin says.

While Doblin’s trying to make up for time lost to restrictive drug laws, Heifets worries about moving too fast. “MDMA might work for a lot of people, but there’s going to be a large subset for whom it may create problems,” he says. The clinical trials exclude people with conditions that MDMA might exacerbate, and they give the drug under closely supervised conditions. Using pure MDMA in this way has revealed minimal risks.

That’s not what concerns Heifets. Rather, he’s concerned about what might happen if MDMA is given in unrestricted, unsupervised settings. "Say therapists use the drug without following the carefully crafted MAPS protocol. Who will help people manage the tidal wave of emotions that come up without feeling overwhelmed? Plus, some psychiatric drugs don’t mix with MDMA, so patients will have to be weaned off their meds," Heifets says. “Who’s watching that process? We’re in new territory here.”

"Ideally, everyone who provides MDMA-assisted therapy will have received MAPS training. But expanding use from a few hundred to the millions of people with PTSD raises the potential for a susceptible person to have a bad reaction that triggers another government backlash,"
Heifets says. “How are we going to avoid that outcome this time?”

That’s why he wants to focus on nailing down the brain networks associated with MDMA’s heightened feelings of emotional closeness and empathy. Learning how MDMA works could point to other treatments, maybe ones with fewer risks.

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Heifets knew he wanted to study the brain from an early age. But at medical school, he grew increasingly frustrated with his profession’s failure to help people. During a rotation at the Bronx Psychiatric Center, where most patients had failed to respond to every treatment offered, it hit him just how little doctors knew about the roots of psychological distress. “I was so dissatisfied with our ability to do anything,” he says.

A stint in the operating room gave him hope that he could find a way to help people. "Psychiatrists are stuck with “wimpy,” often ineffective drugs that take weeks or months to kick in," he says. But anesthesiologists have access to the most powerful psychoactive drugs in the hospital and can monitor major changes in consciousness in ways that aren’t possible outside the OR. That’s when he started thinking: what if psychiatrists could harness potent consciousness-altering drugs to heal broken brains the way cardiologists use surgery to repair broken hearts?

“This is really where psychiatry meets anesthesia,” he says. Anesthesiologists rely on potent drugs that quickly alter consciousness so surgical patients don’t feel physical pain. Similarly, psychiatrists working with drugs like MDMA can harness fast-acting mind-bending drugs to mold the brain’s perception of psychological distress. Researchers reported 20 years ago that MDMA, in the proper therapeutic setting, alleviates the fear that prevents patients from revisiting traumatic events, a vital part of the healing process. Exactly how MDMA does that still remains unclear.

A few years ago, the Department of Veterans Affairs declared psychotherapy to be the definitive treatment for PTSD; conventional drugs mostly just mask symptoms. But therapy often fails because people can’t bear to relive their trauma. Studies show an increased risk of suicide for veterans with PTSD. Effectively, people are dying for want of better therapies. The success stories from when MDMA was still legal convinced second-generation researchers like Michael Mithoefer that the drug might jump-start the psychological healing process. But whether it could pass muster as a standard treatment had never been pursued in formal research until Mithoefer, a clinical assistant professor of psychiatry at the Medical University of South Carolina, launched the first study with MAPS nearly two decades ago.

Today Mithoefer, a PTSD specialist, is overseeing clinical trials of MDMA-assisted therapy for hundreds of patients at 15 sites in North America and Israel. If all goes well in these formal studies, MDMA could get the green light from the FDA as a prescription drug for PTSD within two years. He’s cautiously optimistic. “We have to wait to see the results before we can say that we’ve definitively established safety and efficacy,” Mithoefer says. “It’s looking promising, but we need to see what happens.”

To get FDA approval, Mithoefer and his team don’t have to show how MDMA works. (“If we did, Prozac would never have been approved,” he says.) "Still", he says, "there may well be other drugs that are even better than MDMA."

As far as MAPS’s Doblin is concerned, there’s no point in trying to find another MDMA-like drug when the real thing is showing such progress. “Alexander Shulgin tinkered with the molecule in hundreds of different ways, but ended up feeling that of all the ones that he did actually produce MDMA was still the best at what MDMA does,” he says.

Doblin allows that drug companies could potentially improve on MDMA. But they’ve shown little interest in a controlled substance with an expired patent that can’t deliver a fast return on investment. And nonprofits like MAPS don’t have the resources to invest in drug discovery or to produce the amount of safety data the FDA requires.

A lot of that safety data, ironically, came from government efforts to demonize the drug, to no avail. “Big governments all over the world have spent hundreds of millions of dollars trying to identify the risks,” Doblin says. “So we have summarized the world scientific literature on MDMA and presented that to FDA.”

Aside from elevated heart rate and blood pressure, the risks include overheating and water intoxication. But it was nothing like the long-term brain damage NIDA seemed so intent on proving. Doblin envisions a day when MDMA will be available far beyond the clinic for everything from couples therapy to personal growth.

It’s a prospect that concerns some psychiatrists, including Charles Grob who led a recent study using MDMA to ease severe anxiety in autistic adults. "The idea of millions and millions of people taking MDMA “makes me dizzy,” says Grob, director of the Division of Child and Adolescent Psychiatry at Harbor-UCLA Medical Center, Los Angeles. "MDMA needs to be administered by trained professionals in special settings with clear-cut safety parameters," he says. Without these measures in place, he worries about “the whole enterprise going off the rails.”

Marcela Ot’alora, who runs the MAPS PTSD study in Colorado, agrees that MDMA may not be for everybody. About three-quarters of PTSD patients in her study learned to cope with their symptoms, but that leaves a quarter who did not. “It’s great if we can find something else that maybe would help people that are not going to be helped by MDMA,” she says.

That’s another thing that suggests Heifets’ approach might be a good one: finding better treatments depends on getting a better handle on how they work, which is insight that’s missing for most psychiatric drugs.

"Scientists stumbled upon the original antidepressants by accident: patients who took new drugs for tuberculosis in the 1950s reported feelings of euphoria. That led to theories about tinkering with neurotransmitters to improve moods and decades of drug development. That pipeline, however, is now dry," Heifets says.

Both Prozac — a selective serotonin reuptake inhibitor (SSRI) — and MDMA affect the same brain chemical: serotonin, which regulates mood, learning, and memory. But no one gets an insatiable urge to approach strangers after taking Prozac, Heifets points out. Clearly, they act in different ways.

"Psychiatrists have long treated the brain as a chemical soup and enlisted drugs to target one chemical after another," he says. "But those drugs can cause terrible side effects because they’re not specific enough. Increasingly, researchers view psychiatric disorders as changes in the connections between specific groups of cells, or circuits, in the brain. Different regions of the brain talk to each other to support normal responses to everyday events, like meeting strangers or navigating potential threats. When those lines of communication between circuits break down, normal responses do, too. Figuring out how MDMA changes these connections to enhance emotional closeness may help explain what goes wrong in people who can’t manage social situations," Heifets says.

"In general, psychiatry hasn’t paid much attention to how social factors affect mental health," says Harriet de Wit, director of the University of Chicago’s Human Behavioral Pharmacology Laboratory. "Yet depression, schizophrenia, and psychosis, for example, share a strong sense of withdrawal from social interactions and society, even though the underlying process likely differs," she says. "A better understanding of how MDMA works might point to other drugs that can specifically affect the different social processes."

Heifets has been trying to do just that under the guidance of Malenka, a leader in enlisting cutting-edge tools in rodents to understand how changes in brain circuits affect behavior. “Rob’s been my biggest advocate and mentor,” Heifets says. “I’m the only one in the lab working on MDMA.”

“This is where Boris and I bonded,”
Malenka says. “It’s just a fascinating drug that I’ve been wanting to study for, my god, probably over 30 years because I think it’s a window into the brain and how the brain works.”

Malenka believes MDMA could ultimately help people whose illness makes healthy social interactions difficult or impossible. “Imagine going through life where you can’t have a positive social experience,” he says. “MDMA really taps into something that enhances the ability to have the most positive social experience.” But where Doblin sees a role for MDMA for everything from PTSD to personal growth, Malenka sees a powerful compound with the potential to harm as well as heal. "That’s not demonizing the drug," he says, "but recognizing the need to understand the good and the bad." For Malenka, MDMA is like any other substance that can affect brain function. "Drilling into the details of how it works will help clinicians make rational decisions about how to use it," he says.

Toward that end, Malenka hopes the experiments they’re doing in mice will influence the clinical studies by showing, for example, that a specific brain circuit isn’t functioning properly in a specific psychiatric disorder. That, in turn, could suggest new therapies that drug companies would be willing to invest in.

Recent work from Malenka’s lab shows that the release of serotonin in a region of the brain’s “reward circuit” — which reacts to pleasurable activities like eating and sex — can enhance social behavior in mice bred to have autism-like behaviors. Research from other groups working in mice showed that MDMA increases “fear extinction,” a decline in fear responses triggered by trauma, which appears to be critical for successful PTSD therapy.

"MDMA may be acting like a sort of psychological accelerant, hastening changes in the brain that lay the groundwork for recovery. The idea of starting a process as a bridge to healing is a concept that’s been missing in psychiatry," Heifets says. "The trick is figuring out novel or existing drugs that can build that bridge. We probably have a ton of drugs that are already FDA approved that we just don’t know what their potential is,” he says.

Beyond exploring how MDMA works in the brain, psychologists are still figuring out how it works in the therapist’s office. “We’re still kind of waving our hands around,” says de Wit. “There’s general agreement that it’s not just the drug itself, but it’s the combination of how the drug changes the therapeutic interaction. I don’t think we know enough about what happens in therapeutic interactions to know whether it’s something about the connection that the patient feels with the therapist or their willingness to be open about their emotions or whether they feel less judged.”

Whatever is going on is a radical departure from standard psychiatric treatments. Rather than taking SSRIs indefinitely to keep symptoms from returning — assuming they ever go away — patients take just a few doses of MDMA in therapy and experience lasting relief.

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At the Oakland Psychedelic Science meeting, where Heifets spoke two years ago, several practitioners emphasized the power of the relationship between therapist and patient to aid recovery. Psychiatrist Philip Wolfson, who urged the DEA to keep MDMA legal in the 1980s, said that MDMA revolutionized psychotherapy in part because therapists had to stay with people for as long as they needed. “That meant we exposed ourselves more as therapists,” he said. “And we changed from the 50-minute hour, which was always repugnant to me.”

Wolfson reported preliminary results from sessions using MDMA in 18 patients facing life-threatening illnesses. His study, like other MAPS-funded studies, involved intensive psychotherapy lasting at least eight hours in three sessions. The initial analysis for a subset of patients showed marked improvement in scores for both depression and fear of dying for those who took MDMA. But patients who took placebos also improved, a result Wolfson attributed to the effects of such intensive psychotherapy. Even so, after he recently finished the full analysis, it was clear that the MDMA group had the bigger drop in anxiety compared to the placebo group. Everyone had the option to do a follow-up MDMA session, he told me. Everyone opted for MDMA, and everyone felt even better as a result.

Ot’alora, the PTSD researcher who handled the compliment on her aura without missing a beat, has seen similar therapeutic breakthroughs without MDMA. But it can take years. "With MDMA sessions, people often show improvement right away," she says, "as the drug gives them the inner resources to work through their trauma. Even people who still had trouble coping with their PTSD symptoms after the treatment said it helped them when nothing else had," she says. “Every single participant I’ve worked with has said, ‘I don’t understand why this is not available to everybody who’s suffering.’”

Researchers feel buoyed by the promising results. Yet they’re keenly aware of the stigma around drugs like MDMA. “Now we have data saying that, yes, this is actually helping. It’s no longer anecdotal,” says Ot’alora. “And there are still people who are incredibly skeptical.”

Blame George Ricaurte’s fateful lab blunder. It doesn’t matter that his paper was retracted. It’s still on the internet, including the NIDA’s website. "Even today," Ot’alora says, "people tell her they read that MDMA causes holes in your brain. And she’s seen both patients and parents of younger patients bristle at the idea of using what they see as a club drug for therapy — until they see the results."

For years, meetings like Psychedelic Science were the only place scientists researching psychoactive drugs were invited to speak. “The government and industry have not put one cent into this research, so it has to be supported by donors,” Mithoefer says.

"Still, attitudes among psychiatrists have changed radically since the first MDMA studies," Mithoefer says. Now, he and his colleagues are presenting their work mostly at mainstream meetings where he’s seeing a lot of excitement around the idea that drugs like MDMA can trigger a therapeutic process with higher rates of success. “And nobody’s bringing up their auras,” he says with a laugh.

And now, scientists who study MDMA don’t have to worry about throwing away their careers.

For Heifets, one of the most intriguing things to come from lab work on MDMA is the notion that a drug can strengthen the bond between patient and therapist. “There’s no real precedent for that in psychiatry,” he says. "And that may be where the path to transforming psychiatry begins: in abandoning the notion that you can treat complex human brain disorders with drugs alone. It’s time to recognize that you can’t treat millions of veterans with PTSD by giving them a pill, whatever it is, and sending them home," Heifets says. "The research on MDMA is showing that you might be able to kick off recovery with a drug, but interaction with other people matters, too. In fact, the relationships with other people — like therapists — may matter even more."

“Fundamentally, there is a need for some kind of human connection,”
he says. “We can’t just farm out all of our psychiatric issues to the drug industry.”

 
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Teaming Psilocybin with Mindfulness Meditation*

by Emma F. Stone, MA, PhD | Psychedelic Science Review | 6 Aug 2020

A double-blind study reveals that mindfulness meditation practice may amplify the positive effects of psilocybin while reducing the likelihood of a bad trip.

Set and setting are both acknowledged to shape one’s experience of psychedelic medicine profoundly. Set refers to an individual’s expectation of the experience, their personality, and current mood. Setting, on the other hand, speaks to the physical and social environment in which the experience takes place.

Armed with this knowledge, a team of researchers recently set out to explore the effects of a 5-day mindfulness meditation retreat combined with a psychedelic experience. The double-blinded placebo-controlled study, which was published in the October 2019 issue of Nature Scientific Reports, revealed some fascinating findings.

Meditation and psilocybin: Parallel pathways to self-dissolution?

Throughout history, both meditation and psilocybin have offered gateways to self-transcendence, non-dual awareness, mystical awareness, and personal change. Both meditation and psychedelic experiences offer the potential for beneficial therapeutic outcomes, such as prosocial behavior and the alleviation of depression, stress, and anxiety. Despite the similarities that both meditation and psychedelics may induce in one’s sense of self, these two experiences have never been systematically investigated.

While psychedelic experiences that induce self-dissolution occur at relatively high rates (up to 60 percent), profound states of selflessness occur more infrequently during meditation and are usually confined to long-term meditators. However, the self-dissolution induced by psychedelic experience can also be accompanied by severe anxiety and a groundswell of emotion. Smigielski et al. hypothesized that a mindfulness meditation practice teamed with psychedelic experience could lead to greater changes than mindfulness meditation alone and reduce the likelihood of ‘a bad trip.’

Mindfulness meditation represents a specific type of meditation. Simply put, it is “nonjudgemental attention to present-moment experiences.” Smigielski et al. describe it as “a temporary state of intentional self-regulation of attention to foster greater awareness of one’s sensations, emotions, and thoughts with a non-judgmental attitude.”


The study

Thirty-nine expert Buddhist meditation practitioners were recruited for a five-day mindfulness meditation retreat. Two-thirds of the participants had never experienced psychedelics before, and one-third had experienced limited previous exposure. On the fourth day of the retreat, 19 participants received a placebo capsule, and 20 received a psilocybin capsule in a double-blind manner. The psilocybin dose within the capsule was calculated based on the individual’s weight and contained 315 micrograms of psilocybin per kilogram of body weight.

The researchers evaluated the spectrum and extent of change in consciousness, the loss of cognitive control and anxiety, and the level of mystical-type experience using a range of tools. These tools included the Freiburg Mindfulness Inventory, the Meditation Depth Questionnaire, the Toronto Mindfulness Scale, the 5-Dimensional Altered States of Consciousness rating scale (5D-ASC) which is designed to quantify both positive and negative forms of ego dissolution, and the M-scale which assesses external and internal aspects of mystical experience.

After four months had elapsed, participants completed the Life Changes Inventory, Revised (LCI-R) questionnaire, which evaluates changes in attitudes and behaviors. Each participant additionally designated a closely-related person to complete a third-person LCI-R questionnaire concerning the participant. Finally, the researchers asked the participants how personally meaningful the experience was, and whether they had perceived any enduring changes in their behavior or attitudes in themselves.


The findings

The outcome of the research offers some compelling findings. The combination of psilocybin and mindfulness meditation produced markedly more pronounced alterations of consciousness than mindfulness meditation alone. The alterations that were more profoundly experienced included a sense of unity, spiritual experience, blissfulness, insightfulness, disembodiment, complex imagery, audiovisual synesthesia, and changed meanings of precepts.

Those who received the psilocybin capsule also noted a deeper sense of self-dissolution than those who received the placebo. Nineteen out of the 20 participants who received psilocybin met the criteria for having had an intense mystical experience, compared with 3 out of 10 participants in the placebo group. While the depth of mindfulness meditation increased throughout the retreat, the participants who received psilocybin were able to deepen their mindfulness meditation practice significantly. Ultimately, the evidence suggests that incorporating mindfulness meditation into psychedelic experiences may positively shape the experience.

Critically, the study also demonstrated that mindfulness meditation teamed with psilocybin bolstered the non-judgmental acceptance of thoughts and emotions and emotional regulation. Participants experienced virtually no loss of cognitive control or anxiety, despite the relatively high dose of psilocybin used, and also reported a positive self-dissolution experience. These findings support the hypothesis that mindfulness meditation may buffer psilocybin-induced anxiety and vigilance deficits. In other words, the addition of mindfulness meditation appeared to reduce the likelihood of having a ‘bad trip.’


What were the lasting effects of the experience?

Four months after the retreat, researchers followed up with the participants to evaluate whether the experience had imprinted lasting behavioral or attitudinal changes. Those who had received the psilocybin scored significantly higher on a scale of appreciation for life, self-acceptance, quest for meaning, sense of purpose, and appreciation of death. The individuals who had received psilocybin also scored higher on scales for concern for others and spirituality but scored lower with respect to concern about worldly achievements.

The psilocybin group additionally ascribed significant personal meaning to the experience four months later. Thirty-seven percent considered it one of the five most meaningful experiences in their lives, while 47 percent considered it in their top ten. Other literature has indicated that enduring positive changes in attitude and behavior following one or two doses of psilocybin have been reported to persist for 14 months or longer. It’s also noteworthy that although the group had expressed high life satisfaction before the study, they still notably benefited from the experience.


The bottom line

Going forward, this study by Smigielski et al. suggests that mindfulness meditation could potentially be integrated into psychedelic experiences as a powerful tool for transformation. Mindfulness meditation has already been linked to a range of formative health and well-being markers.

The authors indicate that a combination of mindfulness meditation with psychedelic-assisted intervention could be used to improve well-being in both therapeutic and non-therapeutic settings. Most critically, the synergy of mindfulness meditation practice with psychedelic-assisted intervention may provide a more therapeutically beneficial experience than psychedelics alone.

*From the article here :
 
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Mechanisms of change in psychedelic-assisted psychotherapy

by David Sugarbaker, PsyD, MPH | Psychedelic Science Review | 28 Aug 2020

A new study sheds light on cognitive behavioral change mechanisms underlying psychedelic-assisted psychotherapy.

In a recent article in Frontiers in Psychiatry, Wolff and colleagues proposed a cognitive-behavioral model of how psychedelic-assisted psychotherapy (PAP) promotes acceptance. To understand the full scope of their work, one must start by understanding experiential avoidance and its import across a wide range of psychopathologies.

Experiential avoidance plays a central role in the onset and maintenance of various psychopathologies. It can be broadly conceptualized as an unwillingness to encounter inner distress—emotions, thoughts, memories and body sensations—coupled with attempts to control or evade the distress in whatever form despite long-term and negative symptomatic outcomes.

Recent work on psychedelic-assisted psychotherapy (PAP)—a novel treatment for mental illness that involves the therapeutic and supervised use of psychedelic substances in the course of psychotherapy—suggests that one of its key therapeutic mechanisms of action may be lessening experiential avoidance coupled with cultivation of an acceptance toward inner experience.

Acceptance, in contrast to experiential avoidance, is an adaptive attitude towards inner experience, however distressing that inner experience may be. It involves allowing emotions, thoughts, memories, and body sensations to occur and evolve without attempting to control or escape them. Many contemporary cognitive-behavioral psychotherapies, including mindfulness-based therapies, dialectical behavior therapy, and acceptance and commitment therapy, consider the patient’s acquisition of acceptance as pivotal in promoting lasting behavior change. Whether the acquisition of acceptance also underlies the efficacy of PAP has been a topic of research as of late.


What the research says: PAP, experiential avoidance and acceptance

In 2017, Watts and colleagues explored whether the promotion of acceptance and minimization of experiential avoidance underpins therapeutic changes in patients treated with PAP. At a 6 month follow-up they conducted a qualitative thematic analysis of semi-structured interviews. Watts and colleagues discovered that in addition to a movement from disconnection to connection, patients also transitioned from an avoiding attitude toward inner experience to an accepting one.

More specifically, the researchers found that in patients who were experiencing inner distress, an avoiding attitude coupled with attempts to evade and exert control over the distress did not bring relief. Rather, the patients reported that when adopting an attitude of acceptance toward the distressing inner experience, the experience changed qualitatively toward one of a more positive nature. This ended up yielding therapeutic insights and emotional breakthroughs. In short, the researchers found that a patient’s attitudes toward inner experience qualitatively changed the experience itself.

At the conclusion of Watts and colleagues’ work, the question remained, just how does PAP facilitate a change from experiential avoidance to acceptance? To answer this question, Wolff and colleagues recently conducted a thorough exploration of Watt and colleagues’ qualitative findings through the lens of the cognitive-behavioral theory in order to formulate a model of how PAP promotes acceptance.


PAP through the cognitive behavioral lens

Wolff and colleagues’ primary research question was as follows: How does PAP help patients adopt an accepting rather than avoiding stance toward inner distress? To answer this they explored the qualitative patient reports synthesized within a framework of cognitive-behavioral theory and the theory of belief relaxation. Wolff and colleagues proposed that PAP may facilitate the change from avoidance to acceptance through three primary mechanisms which operate synergistically: 1) Operant conditioning of acceptance; 2) Elicitation and excitation of private events, and 3) Relaxation of avoidance related beliefs.

Operant conditioning of acceptance

As a typical feature of numerous psychopathologies, avoidance is perpetuated by negative reinforcement. For example, avoidance of a distressing internal image may be perpetuated because the distress associated with the image is removed when avoidance strategies are employed. According to Wolff and colleagues, however, PAP has the unique quality of promoting acceptance rather than avoidance of distressing private inner experiences, which then become conditioned through the very same mechanism of negative reinforcement.

For example, in PAP, patients often report a curious phenomenon of being drawn to encounter rather than avoid a distressing inner experience, be it a thought, emotion, an image, or bodily sensation. Being drawn to the encounter changes the quality of the private event to a more positive valence, e.g. a patient moves towards rather than away from a distressing inner image. The change in quality then elicits a positive emotional response, and acceptance rather than avoidance becomes negatively reinforced.


Elicitation and excitation of private events

In addition to operant conditioning of acceptance, Wolff and colleagues also proposed that elicitation and excitation of private events facilitate change. The mechanism does this by calling forth the very inner experiences that a person typically avoids in daily life during the PAP therapy session. These typically warded-off inner experiences then become amenable to alteration not only through operant conditioning of acceptance as mentioned above but also through relaxation of avoidance related beliefs.

Relaxation of avoidance-related beliefs

Facilitated by elicitation and excitation of private events in the context of a PAP session, Wolff and colleagues hypothesized that acceptance becomes conditioned through negative reinforcement. Concurrently, beliefs about avoidance become amenable to change. This ability to change is due to negative expectancies are proven false by new experiences with the context of encountering distressing inner experiences during PAP.

Previously, Carhart-Harris and Friston put forth belief relaxation as central to the efficacy of PAP. There exist stable and often unconscious beliefs which are hidden from awareness during normal states of consciousness, yet made accessible through the psychedelic experience. According to Wolff and colleagues, PAP may not only lead to this sort of relaxation of avoidance related beliefs but could, under the right conditions, even promote acceptance beliefs.


Conclusion

The cognitive-behavioral framework may help researchers further understand the mechanisms of change underlying PAP. Using the cognitive-behavioral model, Wolff and colleagues formulated a model that sheds light on potential mechanisms of change involved in PAP, including the synergistic interaction between operant conditioning of acceptance, elicitation, and excitation of private events and relaxation of avoidance related beliefs.

This proposed model appears to provide a starting point for further research on cognitive-behavioral change mechanisms. The model also calls to the fore a need for the development of specific measurement instruments and techniques to facilitate further understanding of these change mechanisms. Illumination of change mechanism underlying PAP will likely produce greater acceptance of PAP among mainstream researchers and clinicians, especially when underscored by empirical support.

 
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The meaning-enhancing properties of psychedelics and their role in psychedelic therapy*

by Ido Hartogsohn | Harvard University | 6 Mar 2018

Past research has demonstrated to the ability of psychedelics to enhance suggestibility, and pointed to their ability to amplify perception of meaning. This paper examines the existing evidence for the meaning-enhancing properties of psychedelics, and argues that the tendency of these agents to enhance the perception of significance offers valuable clues to explaining their reported ability to stimulate a variety of therapeutic processes, enhance creativity, and instigate mystical-type experiences. Building upon previous research, which suggested the potential role of psychedelic meaning-enhancement in enhancing placebo response, the paper explores the mechanisms by which the meaning-amplifying properties of psychedelics might also play a role in enhancing creativity, as well as in effecting mystical-type experiences. The wider social and public-health implications of this hypothesis are discussed, and suggestions are made as to the various ways in which scientific understanding of the meaning-enhancing properties of psychedelics might be advanced and utilized.

How do psychedelics induce their dramatic and variegated effects which include, among other phenomena, psychotherapeutic insights, creative breakthroughs, and mystical-type experiences? The recent literature on psychedelics showcases a growing preoccupation with the underlying mechanisms responsible for the panoply of extraordinary effects instigated by these agents. Some recent papers have sought to offer a grand unifying theory of psychedelic action by pointing to neuropharmacological mechanisms that underlie psychedelic action. Others have focused their attention on the role of psychological mediating factors in determining reactions to psychedelics. The most commonly mentioned of these mediators of psychedelic response are unquestionably spiritually meaningful experiences and experiences of ego dissolution, whose occurrence is often correlated with the success of therapy, but researchers have also suggested a numbers of other mediators including relational embeddness, embodiment, “the difficult struggle,” affect and catharsis, visions, and recovered sense of appropriate priorities. In this paper I wish to argue for the importance of another often overlooked mediator of psychedelic action, which is fundamental to understanding the effects of psychedelics in therapy, creativity, and spirituality. I am referring to the remarkable tendency of these agents to enhance the perception of meaning, or, in other words, to cause things to appear dramatically more meaningful than they would otherwise seem to be.

Extraordinarily, though the ability of psychedelics to enhance perception of meaning is supported by the literature, it has so far not been the focus of any deliberate and sustained line of inquiry. Nevertheless, hints and traces of this idea and its significant implications permeate both popular and clinical psychedelic literature. In Huxley's Doors of Perception, the classic text that brought psychedelics to popular attention in the West, the author noted that under the effects of the drugs objects were “all but quivering under the pressure of significance by which they were charged,” and made enlightening observations about psychedelic aesthetics and its crucial relation to radical alterations in the perception of meaning. Clinical research has also provided data to support the claim that psychedelics enhance the perception of meaning. Remarkably, one of the most striking qualities of psychedelics, which was noted on by both 1960s as well as by contemporary psychedelic researchers, is their ability to induce experiences which people regard as extremely meaningful. Between two thirds to 86% of those who have psychedelic experiences in a supportive therapeutic setting consider them to be either one of the five most meaningful and spiritually significant experiences of their lives, or the single most meaningful experience. Proving the clinical efficacy of psychedelics has posed considerable challenges for psychedelic researchers for decades, yet the ability of these agents to reliably elicit subjectively-perceived highly meaningful experiences is beyond doubt.

While this in itself constitutes no proof, it is telling that the very word “psychedelic” seems to quite straightforwardly convey the idea that psychedelics enhance the perception of meaning. The widely accepted designation of these substances as “mind-manifesting” or “mind-revealing” speaks to their ability to enhance and accentuate whatever objects exist in the mind. Psychedelics have commonly been described as magnifiers, amplifiers, and augmenters of consciousness. What these overlapping, perhaps even coterminous, terms seem to share is the recognition that psychedelics intensify mental phenomena and cause them and their significance to appear bigger, vaster, and more dramatic than otherwise.

Additional evidence of the widespread recognition that a key aspect of psychedelic efficacy relates to the agents' ability to enhance the perception of meaning can be found in the growing discourse contrasting the dissimilar modes in which psychedelics and SSRI-anti depressants treat depression. Several recent papers present SSRI medication as agents that diminish the intensity of experience, thereby allowing individuals who are otherwise overwhelmed by feelings to adequately cope and function. In these and similar accounts, SSRI's are regarded as commensurate with a less dramatic, more flattened experience of the world. Psychedelics, by contrast, are regularly described in these and other accounts as doing the exact opposite: as drugs which amplify consciousness, and augment the intensity of perception, emotional reactions, and neurological indicators such as amygdala response. Without engaging the validity of such ideas, this discourse, which brings psychedelics in conjunction with another, allegedly diametrically opposed family of psychoactives, provides further evidence of the widely held view that psychedelics enhance perception of meaning. SSRI therapy, it argues, functions by diminishing emotional volume, thereby making experiences more bearable, while psychedelic therapy functions by amplifying emotional volume and demanding that patients “face the demon.”

Examining psychedelics through the prism of their ability to enhance perception of meaning provides valuable insights into their remarkable effects by allowing a keener appreciation of the different ways in which amplification of experience shapes key aspects and characteristics of psychedelic action. More specifically, the meaning-enhancing effects of psychedelics seems to play a key role in the fields of therapy, spirituality, and creativity enhancement.

Coming first to the issue of therapy. In a recent paper I have argued that a substantial part of the therapeutic effects of psychedelics might be explained by bringing psychedelic theory into contact with the growing field of placebo research. This relation becomes evident when one considers the fact that placebo researchers have proposed the concept of “meaning response” as a more accurate term to replace the arguably problematic term “placebo." The concept of “meaning response” advances the idea that subjective experiences of knowledge, symbol, and meaning can have pronounced biological, and medically therapeutic effects of the type commonly described as “placebo." The amplification of meaning by psychedelics therefore automatically entails amplification of placebo, and can offer help in explaining psychedelics' extraordinarily versatile uses and applicability in a wide variety of medical conditions. Understanding psychedelics as enhancers of meaning-response also explains why the concept of Set and Setting—a doctrine for the beneficial management of meaning response—has emerged within psychedelic research. The psychological context (set) and sociocultural context (setting) of a psychedelic experience are considered crucial because their meaning is significantly multiplied by the effects of the drugs, rendering each and any factor of extreme importance. The relevance of set and setting, and the validity of the psychedelics-as-placebo-enhancers approach can be clinically tested by controlling for variables such as expectation, intention, and doctor-patient relationship.

Mystical-type experiences are also enhanced by the meaning-enhancing properties of psychedelics. Evidence of the ability of psychedelics to induce spiritually significant experiences were provided in Pahnke's 1962 Good Friday Experiment, whose results were later corroborated by recent studies into the mysticomimetic qualities of psychedelics. Crucially, one of the four principal features of such mystical-type experiences, as defined by James, is their noetic quality, i.e., the experience of gaining access to a profounder, more significant plane of existence imbued with paramount authority and significance which transcend ordinary reality. It is highly conceivable that such noetic qualities would be strengthened by meaning-enhancement. Similarly, conversion experiences are often triggered by a sense of encounter with a formidable, awesome, “greater-than-human” presence that radiates immense significance and meaning—an encounter with an hyperreal dimension of overblown metaphysical proportions, which some religious scholars classically referred to as the numinous or mysterium tremendum. This experience of confronting an overwhelming, ineffable, and even unfathomable quality of the world is arguably facilitated by the tendency of psychedelics to imbue the mind and the external world with vibrant significance, as noted by Huxley. By causing mental and external phenomena to appear immensely more significant, psychedelics facilitate magical thinking and a re-enchanted experience of the world. Crucially, the perception of the significance of psychedelically induced mystical-type experiences is magnified as well. In other words, mystical-type experiences and insights obtained on psychedelics subjectively appear more significant than comparable non-psychedelically induced experiences and insights by virtue of the meaning-enhancing action of these drugs.

Meaning-enhancement arguably plays an additional role in psychedelically induced enhancement of creativity and problem-solving capabilities. While research on psychedelic enhancement of creativity is scant, largely dated, and often inconclusive some evidence does point to the creativity enhancing properties of psychedelics. Beyond popular lore which credits psychedelics for the performance of great creative feats, several clinical studies have indicated creativity improvements following psychedelic use, while others have called for the renewal of research into the creative benefits of psychedelic use. Here as well, meaning enhancement might play a key role. By magnifying the perceived significance of creative challenges and insights psychedelics provide users with the impetus to pursue new, less obvious lines of ideation that they might otherwise have ignored; and with enhanced motivation to explore new creative directions to their fullest ramifications. Some investigators have noted the potential role of meaning finding in enhancing creativity, while others have pointed to the importance of other mediators that could arguably be correlated with enhanced perception of meaning such as reduced inhibition or heightened empathy. By imbuing possible solutions with a magnified sense of meaning and plausibility, psychedelics might assist in reducing inhibitions, self-criticism, and kindle greater concentration and enthusiasm for creative exploration. Crucially, here as well, psychedelics might also enhance the perceived significance of such creative breakthroughs. As with spiritual experiences, this is not to say that creative-breakthroughs with psychedelics are invalid, but that one should be aware of the tendency to overstate the importance of such breakthroughs, particularly during, or shortly after psychedelic experience.

Finally, it should be noted that the meaning-intensifying properties of psychedelics also play a key role in precipitating what has been described as their psychotomimetic or psychosis inducing properties. The increased intensity that psychedelics bring to experience, and the increased significance with which they imbue mental objects can manifest itself equally in spiritual epiphanies as well as in paranoid thought patterns, intensified anxieties, amplified fantasies, and other pathological thought patterns.

Discussion

How does the recognition of the meaning-enhancing role of psychedelics alter our perception of these agents and their utility? One implication is to allow us a clearer understanding of their mode of action, of the potential outcomes of psychedelic experiences, as well as of the ways in which deliberate use of such meaning-enhancing qualities might assist therapy, enhance religious life, and facilitate creative activity.

From a wider theoretical perspective, psychedelics' function as enhancers of meaning can be seen in the broader cultural context of late modernity's struggle to make sense and meaning of life in increasingly atomized, individualized, and stress-ridden societies; a difficulty compounded by the disappearing role of religion and the implosion of linear narratives of progress. Philosophers and sociologists have long warned that life in industrialized, technological societies is undergoing a process of impoverishment of meaning. Such tendencies might be brought in conjunction with growing empirical data on the rising prevalence of depression, suicidality, and other psychopathologies in modern societies. Several studies have demonstrated correlations between feelings of meaning in life and increased psychological well-being, increased longevity, as well as reduced risk of suicidality and depression. Perhaps, says Michael Steger, who studies the psychology of meaning, “meaning is a matter of life and death.” Could psychedelics help fight rising rates of psychopathologies by bolstering individual and social sense of meaning and purpose? We are unquestionably still far from answering such questions, but evidence does point to potentially significant implications which the psychedelic meaning-enhancement model might have for fortifying society's resistance to mental pathology.

Finally, considering the utility of psychedelics for the enhancement of sense meaning, certain metaphysical questions might enter the discussion. Namely, is it ethically acceptable to artificially bolster the meaning of experiences and relationships? Some might argue that the ability of psychedelics to amplify meaning beyond its normal dimensions turns them into nothing else than mental illusogens that create only illusions of profoundness. When drugs cause their users to find more meaning in their experiences and relationships than ordinary circumstances allow, might this represent an insidious form of self-deception?

The argument seems compelling at first, yet it is arguably flawed. It relies on the assumption that there exists one “correct” mental framework from which to approach the world and that any psychochemically induced digression from that norm is inherently wrong. In practice, human ability to meaningfully relate and to authentically appreciate experiences is contingent on myriad factors of everyday life, and arguably strongly disrupted by the circumstances of life within atomized, competitive, high-stress, bureaucratized societies. The psychedelic perspective could thus be viewed along a two-poled spectrum which runs the gamut from utter depletion of meaning to overwhelming abundance of meaning.

The question, then, is whether there is anything inherently wrong in using a chemical to find more meaning in one's life or in a close human relationship even when such artificially-stimulated insights of newly found intimacy and authenticity continue to prove themselves meaningful and helpful in the long run, as demonstrated by studies? This is an intriguing and arguably normative issue which should not be left for medicine to decide, and it is rendered moot in cases where pathology and deep suffering is involved, as can be seen by the ample use of psychotropic medicine in contemporary psychiatry.

Conclusion

The meaning-enhancement property of psychedelics is a hypothesis supported by classic accounts of the psychedelic experience as well as by clinical research, but it has not yet received the attention it deserves. This path of investigation can be opened up by employing various psychometric tools to help assess the degree to which psychedelics enhance meaning and potential correlations with therapeutic, spiritual, or creative benefits. Recent, initial and still unpublished results have found significant increase in meaning in life following administration of psilocybin, as measured by the Meaning in Life Questionnaire. Future research might develop and employ similar questionnaires to study the degree to which psychedelics might amplify the perceived meaning of objects, activities, emotions, thoughts, and beliefs. Demonstrating the meaning-enhancing effect of psychedelics can advance our understanding of psychedelic effects and offer new paths for investigation and use in the fields of therapy, religion, and creativity.

*From the article here :
 
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Aquilino Cancer Center in Rockville, Maryland

Could group therapy make psychedelic drug treatments more accessible?

by Abbie Rosner | Forbes | 16 Sep 2020

Psychedelic drug therapy can be life-changing – but the expense of having two therapists attending to a single patient over a many-hours-long therapy session is one factor that could prevent widespread adoption of this powerful modality. Now, a newly launched clinical trial is investigating the feasibility of using group therapy with psilocybin for treating depression in cancer patients.

The study is taking place at Aquilino Cancer Center in Rockville, Maryland, in partnership with mental health company, Compass Pathways. In 2018, Compass received FDA breakthrough therapy designation for psilocybin therapy for treatment-resistant depression, and is currently conducting clinical studies in 20 sites in Europe and North America, according to the company’s website.

Dr. Manish Agrawal, an oncologist at Aquilino Cancer Center and the lead investigator for the study, explains that the novelty of the current study is that it combines simultaneous administration of psilocybin with one-on-one support.

Thirty patients with a cancer diagnosis will be recruited to the study and assigned to cohorts of four patients each. All participants will receive a combination of individual and group therapies with their cohort during all three stages of the treatment protocol: preparation, drug administration and integration.

During the drug administration stage, each of the four patients will receive the drug simultaneously. They will then undergo the therapy session in separate rooms, each monitored one-on-one by a single therapist, while the study’s lead therapist will oversee all four from an observation room created for this purpose.

The study coincides with, and was made possible by, the opening of a new, purpose-built Healing Center specifically designed to support this type of group therapy. Dr. Agrawal describes the new 2700 square foot facility, designed by Gensler, and the message it relays to patients:

“ …it's really, as far as I know, the first purpose-built space for psilocybin-assisted therapy…There’s an area at the entrance where people can do group meditation or yoga and then there's a middle area that looks like a living room where you would do group therapy and then in the back there's four rooms for psilocybin therapy, and an observation area for the lead therapist…

Aquilino is a beautiful building and there's an amazing lobby and chemotherapy suites. We have radiation and a place for PET scans. But we also wanted to send a message that this is a dedicated space for patients to deal with their emotional suffering, and not just sort of an afterthought...”


Dr. Agrawal emphasizes that, in addition to the savings in therapist hours, group therapy offers important benefits to patients as well. As he explains, patients with cancer who receive treatments together frequently develop a sense of community and mutual support that can enhance their recovery and overall well-being.

“… patients with cancer and their family members suffer tremendously with emotional issues around meaning and distress that we don't adequately address. This space for psilocybin and psychedelic therapy is to see if these therapies can provide that.”

Ultimately, Dr. Agrawal takes a pragmatic approach to this research:

“Our goal is to do a rigorous study that helps move the ball forward… that matters to regulators and will contribute to the field…”

If a protocol for group therapy is indeed approved by regulators, it could exponentially expand access to this powerful treatment.​
 
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Why psychedelic therapy is (so) effective at combating addiction

by San Woolfe | 24 Sep 2020

Addiction is a growing worldwide problem – and this applies to all kinds of addictions: behavioural (e.g. sex, gambling, and internet use), illegal drugs (e.g. heroin and cocaine), and legal substances (e.g. alcohol and prescription drugs). Traditional treatment for these addictions includes full-time rehab and further plans like staying at sober houses that focus on staying sober. However, even though these committed and long-term recovery plans help many people, others still find themselves relapsing. And given the scale of the addiction problem at hand, we need to find alternative solutions. One such solution that is receiving increased interest from people with addiction, therapists, and addiction specialists is psychedelic therapy.

This form of therapy involves an individual with a particular condition taking a high dose of a psychedelic while being supervised by one or more therapists. As part of the current ‘psychedelic renaissance’ we are living in, this period of increased scientific interest in psychedelics, researchers are discovering that psychedelic therapy is effective in the treatment of many different disorders, including addiction. Psychedelic therapy appears to help combat addiction for several important reasons.

Overcoming trauma in psychedelic therapy

According to addiction specialist Gabor Maté, past trauma is the common root of many addictions. Whatever the addictive substance or behaviour may be, it helps in alleviating the emotional pain associated with the trauma, and so it is understandable that what might begin as occasional use would later turn into a hard-to-escape addiction. The addiction becomes an easy and reliable coping mechanism, but of course, it is maladaptive in the long run.

While many forms of therapy can help individuals confront the trauma that has led to their addiction, many patients find this process to be slow, drawn-out, expensive, or simply ineffective. Because there are many psychological barriers that prevent individuals from revisiting their trauma and working with it, it may take a long time before noticeable (if any) progress is made in overcoming that trauma.

In a psychedelic therapy session, on the other hand, these barriers and defences are more easily broken down, so an individual is often forced to confront his or her trauma, which can be frightening, but it ultimately turns out to be a positive, healing experience. Due to the emotionally turbulent nature of such an experience, it is ideal for the psychedelic experience to be coupled with psychological support from a therapist, as this allows the individual to know they can safely explore his or her trauma and receive emotional support or guidance if needed.

The mystical experience

Researchers have generally found that it is the mystical experience that reliably predicts an individual’s effective recovery from his or her condition. One study, for example, underscored this was the case for tobacco addiction. Patients who scored higher on measures of the mystical experience (such as a sense of unity, transcendence of time and space, ineffability, and sacredness) were more likely to quit smoking.

It seems that the mystical experience leads to significant improvements in personal meaning and well-being following the experience and this can be why addiction is less likely to be continued; after all, for many people, it is underlying discontent and lack of meaning that fuelled addiction in the first place. If a psychedelic-induced mystical experience can ignite positive feelings in you, for the long-term, then you won’t need drugs or alcohol to provide such feelings (which are never equal or sustainable replacements for inner-driven joy and contentment).

The role of the therapist in psychedelic therapy

Many people struggling with addiction can successfully kick their habit and avoid relapse by taking psychedelics on their own or during a retreat (in which a guide is present, but not a professionally trained therapist). Nonetheless, the purpose of the therapist in psychedelic-assisted therapy is to help prepare the patient for the experience and help them to integrate it. A guide or facilitator will also aim to do this during a psychedelic retreat, say, with ayahuasca or mushrooms, but having the knowledge and experience of a trained professional may prove more effective. The therapist can be better equipped to deal with a patient’s problems before they dive into the experience and after, which is when the patient can openly discuss the quality of the experience and the psychological material it brought up.

While studies on psychedelic therapy don’t tend to involve too many sessions with a therapist after the psychedelic experience, it is believed that continued sessions with a therapist can help an individual properly integrate their experience. This will help to create greater and longer-lasting effects on personal meaning and well-being, which is a crucial aspect of addiction recovery.

 
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Psychedelic-assisted therapy in the post-pandemic era

by Heather Mayfield, MS | Psychedelic Science Review | 28 Sep 2020

In the wake of Covid-19, psychedelic-assisted therapy is gaining attention.

Mental health issues have been on the rise globally for many years. There is no universally accepted strategy to combat the increasing depression, anxiety, and psychological trauma; in many cases stigma, shame, fear, and access remain the major hurdles faced by many. Treatment options remain few – with varying success – and broad-scale investments in novel treatments are lacking.

The consequences of keeping the status quo

Under this current climate of inadequate treatments, an era of unprecedented mental health crisis will unfold globally as the current Covid-19 pandemic sweeps across countries. Sharp increases in depression and anxiety have already been documented, and as the pandemic progresses and moves into recovery, the mental health toll will continue to increase in severity and size. This pandemic may present itself as a turning point in the current mental health strategies and treatment options. According to the World Health Organization, more investment needs to be placed into expanding access to current treatment options and strategies while also investing in novel and alternative treatment options.

Psychedelics and psychedelic-assisted psychotherapy research not only offer a new path for treating and managing treatment-resistant depression, anxiety, and complex PTSD, but may also provide treatment options for the long-lasting mental toll stemming directly from social isolation, grief, and fear.

The current mental health treatment situation

As of 2017, over 792 million people suffered from at least one mental health disorder, including substance/alcohol abuse. Disparity in the available treatment access across the globe presents the first problem to overcome. Expanding access globally provides a vital helpline in areas where it may be needed most; but as access increases, the efficacy of treatments comes under the lens of scrutiny.

Medications to treat both depression and anxiety are prescribed at alarming rates, often as long term treatments with little significant improvement in patient health overall. With high rates of non-responders to classical treatments and little treatment efficacy in the long term, researchers have recently begun to question the current models of strategy and treatment. Not only do these statistics paint a bleak picture of what the outlook for mental health was prior to the current pandemic, but they also provide insight as to why new treatment strategies and management is vital.

As the current Covid-19 pandemic unfolds, all signs point to an upcoming crisis in mental health globally. This crisis will have long-lasting effects compounded not only by the direct effects on mental health by the pandemic but also by the indirect creeping effects of economic downturn and despair. The road to recovery presents a choice to either continue with the status-quo or embark on a new path which may revolutionize mental health treatment strategies.

Studies are showing the effectiveness of psychedelics

Psychedelics and psychedelic-assisted therapy have recently re-entered the realm of research in novel treatment options for a variety of mental health issues. Since a pivotal clinical study in 2016 – which saw dramatic effects of a psychedelic in reducing the symptoms of PTSD – the research world and the FDA (US Food and Drug Administration) have begun rethinking psychedelics as a legitimate form of treatment.

From depression to PTSD, alcoholism, and end of life anxiety, pilot and small scale clinical trials have investigated the effectiveness of psychedelic substances in treating and managing the symptoms of these disorders. The safety and tolerability of these substances have been established in these studies, and promising results in the effectiveness in treating and lowering rates of remission have been reported.

Psychedelics and psychedelic-assisted therapy present the opportunity to provide relief to individuals who respond poorly to classical treatments and may be able to replace long-term pharmaceutical interventions that have not shown significant symptom relief for patients. As of 2020, over eighty new clinical trials investigating the efficacy of multiple psychedelics and psychedelic-assisted therapies on treating various mental health disorders are now recruiting patients, showing a continued and sustained interest in the field.

Avoiding a bigger crisis

This current pandemic can serve as the impetus of change. If the status quo in mental health strategies is maintained, the world will face an unprecedented crisis with long-lasting repercussions, according to experts. By proactively integrating new and novel psychedelic-assisted therapies and treatments, the challenges faced in the future may be mitigated.

 
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Harnessing the synergy between Acceptance & Commitment Therapy, and Psilocybin-Assisted Psychotherapy*

by David Sugarbaker, PsyD, MPH | Psychedelic Science Review | 10 Oct 2020

Psilocybin-Assisted Psychotherapy (PcbAP) has attracted attention from researchers and clinicians as a potential breakthrough treatment for depression. In light of its clinical promise, efforts are underway at leading academic institutions to employ existing evidence-based therapies, such as Acceptance and Commitment Therapy (ACT), as theoretical and methodological frameworks for understanding PcbAP, and perhaps augmenting its clinical application through the creation of manualized treatment protocols.

Researchers at Yale University recently published the first edition of The Yale Manual for Psilocybin-Assisted Therapy of Depression (The Yale Manual). The manual was created for use in controlled clinical trials of PcbAP and provides a method for integrating the principles of ACT into PcbAP. Manualized treatment protocols are crucial for establishing the evidence-base for nascent therapeutic modalities because they permit the treatment to be studied via controlled clinical trials. The Yale Manual may help establish the evidence base needed for the widespread adoption of PcbAP as a treatment for depression.

As noted in The Yale Manual, ACT and PcbAP appear to have a natural synergy resulting from overlap in theoretical foundation and therapeutic technique. This two-part series will explore the theoretical and technical synergy between ACT and PcbAP as described in The Yale Manual, beginning with an investigation of their theoretical intersection.


The theoretical underpinnings of Acceptance and Commitment Therapy

ACT was developed as a trans-diagnostic psychotherapy for psychological distress.3 Central to the therapeutic efficacy of ACT is its theoretical tenet that psychological distress is rooted in the innate tendency of human beings to enact experiential avoidance as opposed to acceptance.

Experiential avoidance
is defined as an unwillingness to encounter inner distress—emotions, thoughts, memories, and body sensations—coupled with attempts to control or evade distress in whatever form despite long-term negative symptomatic outcomes. In contrast, acceptance is an adaptive attitude towards inner experience; emotions, thoughts, memories, and body sensations are allowed to occur and evolve without attempting to control or escape them.

Theoretically, ACT owes a portion of its therapeutic efficacy to decreasing avoidance and increasing acceptance, thereby promoting psychological flexibility, its stated principal aim. To accomplish this end, ACT has several key targets of treatment which are captured in the acronym FEAR:
  1. Diminishing cognitive Fusion or over-identification with cognitions, narratives, and beliefs;
  2. Curbing the tendency to Evaluate or judge inner experience as wanted or unwanted;
  3. Decreasing Avoidance of inner experience; and
  4. Lessening habitual Reason-giving, or rationalizing experiential avoidance, after the fact.
In targeting FEAR, ACT has its theoretical foundation in six core therapeutic processes:
  1. Increasing the client’s experiential contact with the present moment;
  2. Promoting his or her stance of acceptance toward inner experience;
  3. Enhancing defusion, or the process whereby a client can de-identify with thoughts;
  4. Nurturing the experience of self-as-context, or a client’s capacity to occupy an observing or transcendent state of mind;
  5. Helping a client to clarify values to provide guidance for his or her behavior; and
  6. Bolstering committed action, or a client’s ability to behave in accordance with identified values.
These theoretical underpinnings of ACT are represented in the Hexaflex (Figure 1) and synergistically align with certain aspects of the theoretical foundation of PcbAP.

The theoretical basis of psychedelic-assisted psychotherapy: Where does ACT fit?

When considering the theoretical basis of PcbAP from the psychological perspective, PcbAP clinicians and researchers consider the phenomenological aspects of the psychedelic experience which are therapeutic mechanisms of action, i.e. the efficacy of the experience. Certain core processes of ACT appear to enhance the experiential efficacy of PcbAP.

As the psychedelic experience unfolds in a PcbAP session, a characteristic occurrence is that the PcbAP participant comes into direct contact with present inner experience, which may be quite distressing. The therapeutic efficacy of the psychedelic experience depends in large part on the patient’s willingness to adopt a stance of openness to the experience, and tolerate it, as it evolves.

As noted in The Yale Manual, PcbAP participants are guided to surrender to their experience during PcbAP sessions, as this attitude of openness and acceptance appears to yield positive outcomes in treatment. This, of course, harkens backs the ACT notion of promoting acceptance, one of its central theoretical tenets. The Yale Manual notes several other synergistic alignments between ACT and PcbAP.

The unfolding psychedelic experience in PcbAP has been shown to have profound effects on self-perception. PcbAP participants often report experiences of unity, connectedness, transcendence, and even ego dissolution. In the case of depression, experiential contact with a transcendent self often dislodges the patient from fusion with depressogenic cognitions and ruminative narratives. The theoretical synergy between this PcbAP phenomenon and ACT’s core processes of self-as-context and defusion is readily made. Yet still, other areas of overlap between ACT and PcbAP are noted in The Yale Manual.

Research on the psychedelic experience in PcbAP has shown common occurrences of illumination of and clarification around personal values, and insight into behaviors out of alignment with those values. As such, the possibility exists that this naturally occurring characteristic of the psychedelic experience would lend itself well to the core ACT core processes of values clarification and committed action.


Conclusion: The natural synergism between ACT and PcbAP

The Yale Manual for Psilocybin-Assisted Psychotherapy demonstrates the existence of synergies between the six core processes of ACT and naturally occurring phenomena of the psychedelic experience in PcbAP. It appears, at first glance, that ACT may provide an established theoretical framework from which to understand the efficacy of PcbAP, and perhaps augment its clinical application.

The decision to create a manualized ACT protocol that provides an ACT-based theoretical frame for naturally occurring phenomena in the psychedelic experience appears to have strong theoretical support. In the next installment of this two-part series on the synergism of ACT and PcbAP, attention will shift to the exploration of synergies in therapeutic technique.

*From the article here:
 
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Examining the effects of psychedelics on experiential avoidance*

by Heather M. Mayfield, MS | Psychedelic Science Review | 22 Oct 2020

Experiential avoidance—thoughts or behaviors intended to avoid or suppress negative states experienced by the individual—is one transdiagnostic process that may be implicated in the therapeutic benefits of psychedelics.

Psychedelics and psychedelic-assisted psychotherapy (PAP) have shown effectiveness in clinical trials for a variety of different mental health disorders. The breadth of mental health disorders suggest psychedelics and PAP act on underlying transdiagnostic processes.

Unfortunately, it is still unclear which psychological and neurobiological mechanisms contribute to the long-lasting therapeutic changes seen with psychedelics. A study conducted by Zeifman and colleagues aimed to draw associations between the changes in behavior after psychedelic use and psychological outcomes of the participants in a non-clinical setting.

Transdiagnostic processes and psychedelics

Poor mental health arises from the interplay between multiple biological, behavioral, psychological, social, and cultural processes that cross conventional diagnostic boundaries. Within the interplay of these transdiagnostic processes, there are multifaceted interactions which are modulated by the individuals’ life experience.

Recently, one transdiagnostic process that has gained interest in PAP is experiential avoidance. Experiential avoidance is defined as thoughts or behaviors intended to avoid or suppress negative states experienced by the individual. Previous studies have suggested that post-psychedelic reductions in experiential avoidance – or the inverse, increases in experiential acceptance – was associated with positive therapeutic outcomes such as decreases in depression severity. Building off of this, Zeifman and colleagues set out to determine if these modulations in experiential avoidance and its associated therapeutic benefits were present in non-clinical settings.

Summary of the study design

In two studies, Zeifman and colleagues aimed to measure the mental health outcomes of individuals planning to use serotonergic psychedelics (i.e., psilocybin, LSD/1P-LSD, ayahuasca, DMT/5-MeO-DMT, Salvia divinorum, mescaline, or ibogaine) in a non-clinical setting. The researchers used a series of surveys across multiple time points (1 week prior, 2 weeks post, and 4 weeks post) to measure participants’ experiential avoidance, depression severity, suicidal ideation. These included the Brief Experiential Avoidance Questionnaire (BEAQ) and the Quick Inventory of Depressive Symptoms (QID). Researchers were interested in determining whether psychedelic use was associated with a decrease in these three metrics, and specifically, if the reductions in experiential avoidance were associated with decreases in either depression severity and/or suicidal ideation.

In the first study, convenience samples were gathered by recruiting participants through online advertisements. There were a total of 104 participants included in the final analysis. The gender split among participants was 71 (68 percent) males and 31 (30 percent) females with 2 (2 percent) responding “other.” The average age of the participants included in the analysis was 30 years.

For the second study, the researchers refined the scope of the individuals included to those who planned to use a serotonergic psychedelic in a ceremonial setting. The ceremonial setting provides some structure and guidance during the psychedelic experience and has been associated with less negative reactions during use.1 In the final analysis for the second study, there were 254 total participants with an average age of 44. The gender split of the participants was 137 (54 percent) male, 115 (45 percent) female, and 2 (1 percent) responding “other.”

Results

In the three areas of interest – experiential avoidance, depression severity, suicidal ideation – the data from both studies showed long-lasting significant reductions after psychedelic use. The results from the first study concluded that there were significant decreases in experiential avoidance (5 BEAQ points) and depression severity (4 QID points) between baseline measures and post-psychedelic measures. However, there was no significant change between 2-weeks and 4-weeks post timepoints. Additionally, there were significant decreases in suicidal ideation between baseline and post-psychedelic timepoints as well as further significant decreases between 2-weeks and 4-weeks post timepoints.

From the second study, significant decreases were seen in both experiential avoidance (3 BEAQ points) and suicidal ideation between baseline and 4-weeks post-psychedelics, the 2-week time point was not analyzed for these two measures. In addition, there were significant decreases in depression severity (2 QIDs points) between baseline and post-psychedelic timepoints, but there was not a significant change between 2-weeks and 4-weeks timepoints. Furthermore, this reduction in experiential avoidance post-psychedelic use was significantly associated with the decreases seen in both depression severity and suicidal ideation.

In the first study, the results indicated that there were significant associations between the changes seen in experiential avoidance measures and both depression and suicidal ideation at 2-week and 4-week time points. For the second study, there were significant associations between the changes in experiential avoidance and both depression severity and suicidal ideation at the 4-week post-psychedelic timepoint, the 2-week post data was not included in the association analysis.

ACT and psychedelics

The data provided by Zeifman and colleagues provides some evidence that modulations in experiential avoidance are linked to the therapeutic aspects associated with psychedelic use. This suggests that using therapy which focuses on reducing experiential avoidance like Acceptance and Commitment Therapy (ACT) in psychedelic-assisted treatments in a clinical setting may be more beneficial to the patient, or may result in better overall clinical outcomes.

According to the fundamentals for ACT, experiential avoidance is an essential component in psychological flexibility and is an integral factor in both the development and treatment of psychopathology. Experiential avoidance is a primary target of ACT, and the aims of the treatment are to reduce an individual’s experiential avoidance while promoting acceptance of the negative states being suppressed.

Summary and current research

Zeifman and his colleagues believe post-psychedelic modulations in experiential avoidance is one possible mechanism by which psychedelics exert their therapeutic benefit. With this in mind, they designed a clinical study pairing ACT and psilocybin as a PAP paradigm for the treatment of major depressive disorder (MDD). The researchers believe that the addition of ACT components to the treatment regimen may potentiate the therapeutic benefits seen with psychedelics. The new clinical trial will assess the effectiveness of combining psilocybin and ACT and compare it to the selective-serotonin reuptake inhibitor (SSRI) escitalopram in treating patients suffering from MDD.

*From the article here :
 
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Can psychedelics heal without psychotherapy?

by Benjamin Malcolm | SPIRIT PHARMACIST | 4 Oct 2019

I’m writing this article as I’ve noticed a trend in the dialogue within psychedelic communities towards a narrative requiring a psychotherapist (therapist) to effect psychedelic healing of mental illness. Some have even suggested it unethical for those that are not licensed therapists to be involved in facilitating psychedelic use, especially when there is a user intention of healing. This narrative seems to largely be driven by therapists and others with licenses to perform psychotherapy involved in medical legalization efforts of psychedelics, namely those involved in the emerging modality of psychedelic-assisted psychotherapy (PAP). It’s worrisome because it threatens cognitive liberty at a time when decriminalization movements are gaining traction and could end up limiting the widespread adoption of psychedelics back into society.
I want to be explicit that I’m not opposed to therapists being involved in psychedelic healing.

Before I get to what I want to say about this narrative, I have to make it explicit that I’m not opposed to therapists being involved in psychedelic healing. As a clinical pharmacist with advanced training and board certification in psychiatric pharmacy, I wish to make the use of psychotropic drugs safe and effective, especially when they’re being used to achieve a therapeutic end. I do think that preparing a person for a psychedelic experience, having supervision and a safe environment for the experience, and post-experience support and help integrating the experience is an important aspect of using psychedelic drugs therapeutically. I also think that some persons with severe mental illness may be best served by persons with advanced training and experience in mental health.
I first and foremost support cognitive liberty.

On the other hand, I first and foremost support cognitive liberty, meaning that the user should be empowered to go about healing with psychedelics in the way they choose (or even to use psychedelics for non-therapeutic purposes, but that’s a different conversation). I also believe psychedelics have the ability to catalyze intrinsic healing capabilities within the user that are not dependent on the presence of, or engagement with, a psychotherapist.
Let me walk you through why I believe these things are true.

The crux of my argument is that there is little evidence that a psychotherapist and psychotherapy are necessary for a therapeutic effect to occur and myriad evidence across a range of settings and psychedelics supporting their ability to heal. It is this evidence that I want to present and discuss in this article.

Recreational psychedelic use

Before we examine psychedelic use with healing intention, I want to take a bird’s eye, big picture look at recreational psychedelic use, which is likely the highest risk setting for ingestion with the least structure and oversight for the experience itself.

Data from the general US population suggests psychedelic use is associated with lower likelihoods of mental illness. Use in populations of persons that have been incarcerated shows psychedelics are associated with less property crime, less violent crime and a lower likelihood to return to jail or prison. While criminality and mental illness are distinctly different, prisons are the largest providers of mental health care in the United States, increasing the chances that prison populations using psychedelics also have mental illness.
This type of data is not strong enough to conclude that psychedelics treat mental illness without a psychotherapist being present, but it does support an association between using psychedelics and lower rates of mental illness. This could occur for a number of reasons, such as recreational psychedelic users having lower chances of having a mental illness at baseline, psychedelics playing a protective or prophylactic role in the development of mental illness, or because they are able to effectively treat mental illness.
Some researchers have concluded that psychedelic use is no more dangerous than riding a bike or playing soccer.

Not a smoking gun, but it is comforting to think that when psychedelics are taken (likely) without much oversight, preparation, or integration, they are not associated with increased rates of mental illness. It does seem to refute that psychedelics are so dangerous they require supervision from licensed therapists, as we’d surely see the harms evidenced on a societal level if that were true. Psilocybin mushrooms consistently rank lowest as far as harms to users among recreational drugs and countries that have legal psychedelics do not have rampant safety problems as a result despite psychedelic use not involving psychotherapists in most contexts.

Ritual use of ayahuasca

Psychedelic drugs have known to be used for millennia in ritual settings for communion with the divine and some ritual sacraments have been studied in both ritual and medical settings. For example, ayahuasca is used traditionally by several cultures in the greater amazon basin and its use as a ritual sacrament has grown into a worldwide booming medical tourism industry, with many users seeking healing or spiritual experience. Both traditional and non-traditional uses of ayahuasca in ritual settings is associated with lower scores of psychometric assessment of psychopathology. While I may be criticized for conflating spiritual and healing intentions when discussing ritual psychedelic use, data supports that mystical spiritual experiences mediate healing effects, thus it appears the line between spiritual experiences and healing effects is not well defined and perhaps non-existent.

Many westerners seek ayahuasca in order to treat or heal mental illness. In these settings, there is a formal container and a shaman facilitates the ceremony. While there is certainly a great diversity in the skill sets of shamans which could lead to variable outcomes, there is no reason to think that therapists are any different in this regard. In shamanistic ayahuasca settings, there is often some discussion prior to ayahuasca use and a group council the morning after use, however these discussions are not considered to be psychotherapy and not performed by therapists.

Ayahuasca has also been studied in medical contexts with positive results and seems to act as a potent and rapid-onset antidepressant in persons with treatment resistant depression. Studies to date are small, although do not mention the presence of therapist or formalized psychotherapy sessions before or after as part of the process, yet results persist for weeks after use. In fact, one study mentions that ayahuasca was deliberately used without therapist oversight, a musical playlist, or post-use psychological intervention because they wanted to understand what the intrinsic antidepressant effects of ayahuasca were. Rapid antidepressant effects were observed with remote supervision of users and absence of psychotherapy that persisted at least two weeks later.

There are other examples: Peyote, a mescaline-containing cacti, has anecdotally helped many Native Americans with problematic use of alcohol. Emerging ritual sacraments and synthetic psychedelics such as venom from Bufo alvarius or 5-MeO-DMT are characterized by short experiences that are so intense that most users couldn’t talk with a therapist if they wanted to. Despite methodologic shortcomings of online surveys, it’s been reported this short lived and intense experience can relieve anxiety and/or depression for at least a month.
All of this clearly demonstrates that profound healing can occur by using psychedelics without a psychotherapist’s involvement and has been occurring without a psychotherapist’s involvement for time immemorial.

Ibogaine for addiction

Iboga and its primary psychoactive alkaloid ibogaine, is touted to be potent for the treatment of substance use disorders, particularly opioid use disorders due to its ability to simultaneously block physical withdrawal symptoms of opioids while providing the user psychological insight into the roots of their addiction. Iboga and ibogaine is known to be an exceptionally long experience, often lasting 24 hours or more, which could be difficult to endure for a psychotherapy intervention. There are no clinical trials of ibogaine-assisted psychotherapy, yet several articles have reported successful detoxification and abstinence after iboga or ibogaine use. This is not to say that continued support and treatment after use is not beneficial or even a critical part of successful long-term recovery, but it does support that a therapist need not be involved in the acute experience for it to work.

Ketamine for mood disorders

Ketamine is categorized as a dissociative anesthetic, but shares many dimensions of subjective experience with psychedelics. A nasal formulation of S-ketamine was recently approved for treatment resistant depression, although racemic ketamine has been heavily studied for mood disorders in the past 15 years. At this point there have been dozens of studies examining the effects of ketamine on mood disorders, all with positive results, the vast majority of which never involved a psychotherapist. Could the efficacy or safety of ketamine be improved with adjunctive psychotherapy? Probably, and there has been some data published by persons preforming Ketamine Assisted Psychotherapy (KAP) that supports this. However, until there is a head to head study of KAP vs. ketamine use, we will not know how much the efficacy or safety of ketamine is improved or if the involvement of a psychotherapist is worth the additional resources expended. Regardless of whether KAP improves efficacy or safety, it’s apparent that ketamine can be used safely and effectively without a psychotherapist.

Neurobiology of healing

Albeit observational and outside of neuroscientific modeling, several psychiatrists with intimate familiarity and extensive experience with psychedelic healing have purported psychedelics to activate the ‘inner healer’ or innate healing intelligence of the organism, Stan Grof, MD, PhD to name one. Now, the neuroscience that explains and models how psychedelics act in the brain is rapidly advancing and corroborating the ability of psychedelics to heal innately. It appears that tryptamine psychedelics are able to modulate a group of functionally interconnected neural networks termed the default mode network (DMN). Hyper- and hypo-connectivity or maladaptive relationships between structures of the DMN have been implicated in the pathophysiology of many psychiatric disorders. It also appears the DMN serves a self-referential function and constructs a sense of identity (‘ego’ in the terms of psychotherapy). Acute diminishment of DMN activity by psychedelics are associated with mystical experiences, increased mindfulness, a ‘reset’ effect of maladaptively connected circuits, and long term improvements in psychosocial functioning. Psychedelics such as N,N-dimethyltryptamine (DMT) and ketamine have been coined ‘psychoplastogens’ as they are able to stimulate neurogenesis, upregulate neurotrophic factors, and increase synaptogenesis between neurons. This data has been collected in neuroscientific studies and support psychedelics can disrupt psychopathology all by themselves.

Psychedelic-assisted psychotherapy

So far, the only niche of psychedelic drug-taking that regularly involves therapists is psychedelic-assisted psychotherapy (PAP), which has primarily been centered on MDMA and psilocybin during the psychedelic renaissance. In the last 15 years there have been a number of randomized-controlled trials utilizing a design in which participants undergo a number of hour-long preparation sessions, an experience session in which a dyad of two therapists are present, and a number of follow-up hour-long integration sessions. This process is then repeated until 1-3 drug exposures have occurred with weeks to months between drug sessions. This makes the total intervention 2-4 months long with 6-12 hour-long therapy sessions. In these studies, all participants receive psychotherapy including those in controls groups.
It appears that the use of a psychedelic increases the effectiveness of the intervention by approximately 3-5x compared to psychotherapy alone.

Due to the absence of a control group that lacked psychotherapy, there is no way to accurately deconstruct the PAP intervention to understand the contribution of therapy to improvements observed. Yet it is reasonable to think that the psychedelic plays a prominent role in achieving the outcomes, given it enhances the benefits by such a massive magnitude compared to control groups that received psychotherapy alone.

Rightfully so, PAP is being studied cautiously by using a resource-intensive model that creates an environment of exceptional safety. Psychedelic drugs are largely illegal and non-ordinary states of consciousness are taboo and stigmatized within the medical community as well as society at large. Psychedelic research has been largely stagnant for the past half-century and even a few bad outcomes in clinical trials could be enough to shut the research down.

Psychedelic-assisted psychotherapy - A semantic entitlement?

Therapy in PAP settings encourages a ‘non-directive’ approach, meaning that unless the participant really wants to engage in dialogue, the therapist is serving a supportive role. It is an experience-centric model during drug sessions that features blindfolds and a music playlist.
It is curious that the modality is branded as psychedelic-assisted psychotherapy opposed to, say, psychotherapy-assisted psychedelics.

At this point, you’re perhaps rolling your eyes and wondering why I’d even want to discuss what may seem like petty semantics. However, these semantics may be playing a role in the narrative and territorial attitude that some therapists are displaying when it comes to psychedelic drugs. It seems that psychedelic-assisted psychotherapy suggests that the psychedelic simply augments the psychotherapy, while in my (evidence-based) opinion it is precisely the opposite – the psychotherapy simply augments what the psychedelic drug accomplishes.
Don’t confuse the finger that points to the moon with the moon itself.

Final thoughts

Really, there is very little evidence supporting psychotherapists are necessary for psychedelic healing to occur and an abundance supporting that psychedelics can offer healing without them.
The totality of the evidence suggests that psychedelics are driving the healing bus rather than the psychotherapist.

To recap, psychedelic use in the general population as well as in prisoners is associated with lowered risks of mental illness and crime. Psychedelics in ritual settings do not involve therapists, yet regularly produce therapeutic results for participants with mental illnesses. There are medical studies that exist with psychedelics such as ayahuasca, ketamine, or ibogaine that do not feature psychotherapy, yet demonstrate therapeutic effects. Psychedelics have the ability to disrupt engrained neurocircuitry and offer users a fresh perspective on their life and their illness that is mechanistically independent of psychotherapy. Psychedelics can occasion profound states of euphoric ecstasy and spiritual experience that are linked to healing effects. Even trials of PAP have utilized mental health professionals that are not psychotherapists themselves. Many describe the healing effects of a psychedelic experience as equivalent “10 years of psychotherapy”. Why do people say this? Because it’s true!They get more out of their single drug experience than a hundred hours with a psychotherapist. They’re not speaking to the effect of having a psychotherapist present during their drug experience, they’re speaking to the drug experience itself.

Again, all of this is not to discount the benefits of proper support before, after, and during use or to neglect the role of set and setting in beneficial, safe, and healing psychedelic experiences. It is simply to point out that psychotherapists and psychotherapy are not necessary components for psychedelics to heal. Therapists may be a necessary component of psychedelic treatments if and when psychedelics become legalized for medical use, but this will mostly be because of the way research was dictated to be carried out by the companies advancing them and the regulatory authorities they have to appease to gain approval for use. The PAP model is surely therapeutic and healing, but it is not the only way psychedelics can be healing. Let’s not let PAP become a dogmatic model.
Therapists are a welcome and complementary addition to the psychedelic community. For many, they may deepen insights and support difficult emotions that arise in psychedelic healing processes. However, they should not attempt to assert themselves as the only conduit for psychedelic healing and/or gatekeepers of psychedelics in our society.

It’s a disempowering narrative and unnecessary turf war to purport psychedelics as being too risky or inefficacious to use without therapists, as well as simply untrue. Psychedelics, whether they’ve been ritually used for millennia or synthesized in a lab during the last 10 years, should belong to us all and we should be empowered to find healing with them in the way that best fits us, even if that doesn’t involve a therapist.

 
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Psilocybin-assisted Group Therapy in older AIDS survivors, study

Michael Haichin, PharmD | Psychedelic Science Review | 24 Nov 2020

Feasibility, safety, and potential efficacy of Psilocybin-assisted Group Therapy has been demonstrated in treating demoralization in this marginalized population.

Evidence for Psilocybin-Assisted Psychotherapy (PcbAP) continues to accumulate for treating a number of psychiatric conditions. However, the majority of modern trials studying this treatment have been time-, staff-, and resource-intensive. A significant amount of two therapists’ time is required as part of pre-drug preparatory sessions, supervision during, and post-drug integration sessions. As a result, concerns about high costs and limited access have loomed over the potential translation to real-world clinical practice settings if it is approved. PcbAP administered in a group setting is regarded as a potential solution, though until recently, no modern trials examined whether it is feasible, safe, or effective.

Why psychedelic group therapy?

Traditionally, plant-based psychedelics like psilocybin, ayahuasca, and peyote were used in group settings by various Indigenous groups for healing and religious purposes. This group framework was replicated in earlier clinical studies of psychedelics in the 1960s-70s, which found promising evidence in treating alcohol use disorder and neuroses, predominantly with LSD. However, those studies were not up to present-day clinical trial standards, thus limiting what conclusions could be drawn about the safety and efficacy of psychedelic group therapy.

In an open-label trial of individual PcbAP for treatment-resistant depression, social connectedness was identified as a possible underlying mechanism of therapeutic change. Other contemporary trials’ participants have requested to meet other trial subjects, as well as corroborating the importance of connecting with those who have undergone the challenging-to-describe psychedelic experience. These results suggested that psychedelic group therapy may improve therapeutic outcomes and participant satisfaction.

The historical use, previous research, and more recent findings, combined with the cost-saving potential, pointed to the need to explore the psychedelic group therapy model more rigorously. A research team led by Brian Anderson, MD from the UCSF, therefore, conducted a pilot study to explore the feasibility, safety, and potential efficacy of psilocybin-assisted group therapy.

Older, long-term AIDS survivors and demoralization

This trial examined a marginalized population unique to psychedelic therapy: older, long-term AIDS survivors (OTLAS) suffering from demoralization. Demoralization, a prevalent response to serious medical illness, is a form of existential distress characterized by poor coping and feeling hopeless, helpless, and without meaning or purpose. These individuals were diagnosed with HIV/AIDS when it was considered a terminal diagnosis and lived through the overwhelming loss of loved ones, resulting in demoralization. The average age of participants included in the study was 59 years. This population also has complex past medical and psychiatric histories, reflected in 50% of the trial participants meeting criteria for a comorbid mental health condition (e.g., anxiety disorder, panic disorder, and borderline personality disorder).

Study design

In this single-arm, open-label trial, 18 self-identified gay men suffering from moderate to severe demoralization were enrolled into three cohorts of six. Participants met as a group on four occasions led by two therapists, before receiving a single, individual psilocybin session. Four to six more group therapy sessions occurred after the psilocybin administration to integrate their experiences.

The feasibility was determined by rates of recruitment and retention of enrolled participants. Safety was evaluated with multiple measures and categorized by the severity and rate of any adverse events. The primary clinical outcome was the change in demoralization, assessed by the self-reported Demoralization Scale-II (DS-II), from baseline to end-of-treatment and at a 3-month follow-up. Various secondary clinical outcomes were measured due to the complex psychiatric needs of OLTAS, most notably related to trauma and unresolved grief.

Study findings

Rates of recruitment were high, and attendance to group therapy was 95%, attesting to the feasibility. It is important to note the participants were highly motivated, either on disability or retired, and had flexible schedules to attend group meetings. If the 18 participants received their therapy in the standard 1:2 subject to therapist ratio used in other psilocybin studies, a total of 954 therapist hours would be required. Because of the group therapy format, that time was reduced almost in half, down to 472 hours.

Despite a study population with greater psychiatric comorbidity than any other modern psilocybin trial, the treatment was found to be relatively safe. No psilocybin-related serious adverse events occurred, and two unexpected adverse reactions were detected during post-medication visits (post-traumatic stress flashback and methamphetamine relapse). Fourteen of 18 participants experienced moderate-to-severe expected psilocybin-related adverse reactions that resolved by the end of the administration session. While this is a relatively high adverse event rate, the researchers suspect it is partly related to the clinical complexity of the study population. The most common of those were high blood pressure (67 percent), anxiety (44 percent), and nausea (33 percent).

Demoralization scores were reduced from baseline at both end-of-treatment and at the 3-month follow-up. To put those results in context, the demoralization scale totals 32 points and a 2-point improvement is considered clinically meaningful. A >50% reduction in demoralization compared to baseline was found in 50% of participants at end-of-treatment and 33% at 3-month follow-up. Secondary measures related to trauma and grief also showed significant reductions over that time period.

Future research directions

While this pilot study demonstrated the feasibility, safety, and potential efficacy of psilocybin-assisted group therapy in treating demoralization among OTLAS, the results cannot be considered conclusive due to its small sample size and single arm, unblinded design. Larger, randomized, placebo-controlled trials are needed to confirm these promising results. An accompanying qualitative paper with the patients’ perspectives on the group therapy process is expected and can potentially corroborate the value of a group framework.

The results open the door to future studies assessing psilocybin-assisted group therapy in other populations where demoralization is present, such as those with substance use disorders, chronic pain, obesity, and the elderly. The social isolation, shame, and stigma associated with a variety of mental health conditions can be uniquely addressed with group therapy. The trailblazing pilot trial by Brian Anderson and colleagues lays the groundwork for combining that unique capability and the social connectedness brought on by psilocybin and may prove useful to improve access and lower costs should it become an approved treatment.

 
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Keys for integrating psychedelic experiences

by Denis Dubouchet & Rosine Fiévet | Psychedelics Today | 16 Nov 2020

Working in psychotherapy with substances such as LSD, MDMA, and psilocybin in order to help heal depression, post-traumatic stress, or to overcome death anxiety has been the subject of many publications. Some authors, such as Stanislav Grof, have even gone so far as to establish new stages in human development. Just as Freud in his time conceived of psychopathology on the basis of trauma in the oral, anal, or genital stages, Grof postulates that certain behavioral disorders stem from suffering encountered in one of the four perinatal stages. In conjunction, both older (James Fadiman, Michael Mithoefer) and more recent authors (Benny Shannon, Eric Vermetten) have modeled psychotherapy settings that use work under psychedelic substance.

Our aim today is not to question these different approaches and their possible transferability to countries where the law prohibits such practices. Indeed, what are the implications regarding the relationship with therapists when working in a framework outside the law, which imposes secrecy towards the environment? What does this induce in therapy?

In France, the law prohibits the use of substances in psychotherapy. However, in our therapists’ offices, we receive people who have gone abroad to other continents to have psychedelic experiences (whether conducted according to traditional practices or not) or even to nearby countries where foreign shamans come to perform ceremonies. The people who come to consult in this context have either had a “bad trip” that still disturbs them, or are no longer able to reintegrate socially after a strong mystical experience, or, still further, want to understand and integrate what they have lived through.

This is “afterthought” process work that differs from what a therapeutic framework would have involved, with preparation prior to the experience, specific therapeutic support during the experience, and an integration (the phase where meaning is given, where the experience is symbolized) and assimilation (the phase when we are able to link this experience to all our past experiences and our history, enabling us to visit prior beliefs) of the elements that emerged during the experience. Indeed, the psychedelic experience induces a shock by opening up hitherto unknown spaces which the psyche does not know what to do with, or, if it does, it will literally cling to the visions that have arisen during the experience, even if this means being out of step with daily reality.

These people come knocking at our door because they know that in addition to our training as a psychologist and psychotherapist, we have been initiated into shamanic practices. As such, we are supposed to know all about this, or, at least, are willing to hear non-ordinary stories without limiting our diagnosis to psychopathology. Through this approach, we are asked to hear these accounts not as pure madness, but to take care of their experience as a salient moment in their lives, even if a painful one.

In doing so, the experiencers come to challenge our own reference grids and our anthropology. Applying a single theoretical reference frame as we usually do in therapy has the risk of greatly reducing our understanding of the experience, even if this frame of reference was based on the transpersonal current. From our point of view, Grof’s perinatal stages or the archetypes of Carl Jung or Gilbert Durand cannot, by themselves, sufficiently support the elaboration work required by our patients. We believe that elements emerging during a psychedelic experiment are polysemic. They must be looked at on several levels: symbolic, metaphorical, transcendental, processual, as well as on the ego and somatic levels. Each level can, in itself, feature several interpretations.

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For example, if I see myself as a warrior killing the dragon to free the princess:

-This may symbolize a problem in my married life which is very difficult to solve (we talk about symbolism at this point, because in our culture, references to the warrior and the princess speak of couples, as seen in children’s tales).

-At the level of the ego, it may question my desire to be recognized by my wife, or manifest my need to be seen as a powerful man.
-At the transcendental level, I may be envisaging the influence of superior, and even very ancient archetypal forces impacting my life as a couple.
-On a metaphorical level, it could be interpreted as the work I have to do to channel masculine strength and liberate the feminine dimension of my being.
-On the somatic level, during this experience, I may have felt a lot of energy inside, which could point towards the fact that I have a lot of inner energy at my disposal to obtain what I desire.
-On a process level, if I follow through with my vision, it has me view my wife as a weak person in need of rescue. Maybe this reveals my thoughts on male/female relationships.
-And at the transgenerational level, it may evoke how one of my ancestors forced a marriage upon his family against their advice.

The symbolic and metaphorical levels can overlap, and it’s often a very fine line to distinguish between them, and not necessarily always useful to do so. However, it is essential for therapists to keep these different levels in mind so that interpretations can be broken down and not rushed through too quickly, for the sake of an immediate ‘aha’ moment that would obscure and eliminate all other possibilities.

At the same time, a single level of interpretation may contain several meanings. For example, at the symbolic level, seeing oneself locked in a dark cave from which no escape is possible can represent how my current life is functioning now, just as it can symbolize the overwhelming constraints which I am confronted with in my environment, or my inability to see my situation clearly, etc.


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To shed light on our way of working, we offer below three very different clinical cases.

Marc is a 38-year-old man. He lives alone without any children. His mother died when he was 20, and he sees his father quite regularly. He has little contact with his brother, who lives far away. Marc has been to South America, where he tried mushrooms, peyote, and ayahuasca. During his experiences, he was given a highly spiritual task: to attain spiritual enlightenment and guide his fellow citizens on this path. He saw himself as having high spiritual potential and became convinced that this was his destiny. Unfortunately, his return home to France was not as smooth as expected. There were no followers to be found. His speeches were met with irony. He didn’t make a good Messiah. Disheartened and still convinced by the visions he experienced deep inside, he isolated himself and drifted into a state of depression.

When we meet him for the first time and ask him about the faith he has in his own visions, he answers that his mother had the gift of clairvoyance and that she spoke “The language,” implying the language used by Christ. So there was no doubt that he had to continue the work of his lineage, being himself, like his mother, a person different from others.

From a psychological viewpoint, we could make the hypothesis of narcissistic disorder, eased by an extraordinary ideal. This defense mechanism against narcissistic collapse, however, is undermined by the lack of disciples. The depressive movement is the reason for his consulting us, and not his psychedelic experiences, which he believes to have understood sufficiently well.

Initially, no attempt was made to deconstruct his defense mechanism. We looked at his mission and more precisely how he had come to this conclusion. Based on his visions where he had sensed divine power within and where he had seen himself conveying it to others, we came up with several other interpretations for each of the levels previously evoked.

For example, divine power was seen as a spark of life shared by every human being (transcendental level). It was no longer a superpower that he possessed and that made him into an exceptional being. Together, we worked on his representation of the visible and invisible worlds, and the beliefs attached to these representations; namely, whether every human being had a mission, who assigned it, and whether we all had some degree of freedom with regard to this mission.

We also looked to see if this mission could stand as a metaphor for the way his family functioned, in which one person was the leader of all. We explored his family lineages. Was this “gift” already present over several generations? He thought his maternal grandmother had it, but wasn’t sure. He could only confirm that this particular trait was not recognized by those around him. Rather, it caused exclusion. This was a form of transgenerational recurrence. He thus was able to see exclusion as something to be avoided and discontinued. We did not go any further on that level.

Next, we addressed the level of ego, in this case, the desire to be recognized, admired, loved, and to be able to guide others. Through this inquiry, he was able to let go of his feeling of being all-powerful. It reintroduced a notion of intersubjectivity that he was overriding. It was also a way of looking at his limits and of accepting his shortcomings, thus allowing acceptance of a sufficient level of frustration (in the psychoanalytical sense) to live in society.

We suggested to him to let his vision unfold to the maximum (on the imaginary level), push it to the limit, and see how that would be for him, and what he would learn from it. This is the process level. When we go to the very end of the rationale of “I have something divine that I must share with others,” it most often leads to a crazy, untenable position. In this situation, it could well lead to becoming a new Christ. Pushed to this extreme, he felt that it was not right.

During these experiences, he had felt full of energy. He told himself that it would be forever present in him and that he could rely on it for his new life projects. Working on the different interpretation levels allowed him to let go of the initial conclusion that had stuck him in an unbearable pattern. Working on his ego, he resumed humility, which, in turn, helped him find a job in nature that he easily adapted to.

Exploring the transcendental level through how he viewed the visible and invisible worlds set him back on a spiritual path that did not split him off from the people he knew. In this case, we can speak of a shock or intrusion that caused spiritual trauma. If psychedelics have been shown to open up a spiritual space that is helpful for the person, they can just as easily cause a form of trauma, because the experience cannot be integrated, thus locking the individual into an alienating dynamic.

This example shows us once again the regrettable absence of a containing setting when using psychedelics. Such experiments proposed in a different cultural context, with codes often unknown to us Westerners, do not allow the experimenters to integrate the contents of their experience.

The second situation refers to a person who underwent a bad experience using psychedelics with a sitter in a supposedly therapeutic context.

Simon had taken LSD. After marveling at the fantastic images and colorful music, he had found himself locked in a kind of hell with viscous, crooked, suffering beings. Some of them were obsessed with sex. Disgusted, Simon could see in these beings all the darkness of their souls. A voice sounded in his ears: “You’re just like them, just as bad… You’ll never get away with it… You’re doomed to stay here…”

In fact, until the end of his psychedelic experience, Simon would not leave this space. Very affected and upset by his experience, he shared it with his sitter, whose answer was: “The medicine knows what is good for you… Let this experience take you through.”

A state of depression ensued. Simon couldn’t bear to see this hideous evil forever lodged in the depths of his soul. He saw no way out of this condemnation. The darkness of the images he had seen on that trip had left a deep impression on him. He imagined he’d be stuck there even after his death. This state lasted more than three months without his sitter being able to help him any further. She was always evasive during their phone calls, probably overwhelmed by the situation herself.

It was at this point that Simon began work to heal his depression. We invited him to delve into the darkness he evoked and see how it was inscribed within. Through our elaborations, differentiation was made between his cowardice in everyday life, the fears that triggered aggression, the frustrations generating anger, and the possessive, predatory nature of his sex drive.

The darkness he witnessed during the journey was no longer a shapeless, slimy magma. In fact, each element of this hell could metaphorically represent an aspect of Simon’s personality. Viewed in this way, it provided a perspective to work with. By unfolding each element, we were able to extract him from the suffocating magma he couldn’t shake free from before.

This “bad trip” can be construed as an attack on the ego. The ego seeing itself in its darkest aspects with no hope of breaking out triggered the depressive episode. The attack on the ego also contributed to taking a good look at the reverse polarity: “Who do you think you are, to imagine you’d be free from negativity?” The process allowed Simon to identify his quest for an idealized self (being a good person in all respects), which cut him off from a whole part of his being.

His spiritual quest, as he practiced it, let him off from confronting his shadow areas. In fact, it really supported a cheap narcissism. However, it was actually through this soul-searching initiative that he finally was able to take into account the shadows perceived during his journey. He saw them as constitutive of all human beings, i.e. elements that everyone had to work on.

This transcendental perspective made him accept his shadow areas and brought him out of his self-condemnation that had frozen his being. Having to improve on these negative areas, as with any human being, brought movement back into his life. It also gave him more compassion for others and for their shortcomings.

At the process level, this experience was analyzed on two levels:

-The form of idealization that he held for his sitter was shattered. Through this idealization, Simon was looking for a knowledgeable figure who would pass on their knowledge to him. From the pupil being taught special knowledge, he became the grown man making the effort to search for himself. The fact that the sitter had failed to be of help forced him to give up his search for a master and to discover himself.
-The second level of the process consisted of pursuing his vision to the end, i.e. remaining locked up in this hell. Simon then asked himself who held such a power to condemn? Could God condemn a human being to such a degree?

Several hypotheses were offered to Simon on the basis of his spiritual beliefs:

-Christ (Simon had been raised as a Catholic) is a God of love and forgiveness. This is what He preaches. Simon could not see Him condemn in this way.
-Reincarnation makes us consider death a passage and not a prison.
-Returning to the original source is not what he had seen either.

Simon concluded that the only one who could condemn him to this hell was himself. He had to learn to forgive and have compassion for himself, which was quite different from a narcissistic drive.

At the same time, he had also associated the image of hell with what his father had endured during the war. This episode was never talked about in the family, and, as Simon saw it, everything about that war was censored in his family. Through his vision, it was as if that hushed-up part of family history was finally revealed. That’s how Simon interpreted it. Without talking about closer ties between father and son, Simon understood and accepted more of his father’s silence. It also opened up a whole new set of questions about his transgenerational legacies.

Working this way on the different levels enabled Simon to move out of his depressive state. This example shows that the medicine does not do the work on its own, contrary to what is sometimes claimed by some counselors. The qualification of the counselor/sitter is fundamental.

The third example tells us about a defaulting set and setting.

Elizabeth had been experimenting with a friend, Birgit. One day, Birgit suggested she should work with an LSD specialist she knew and admired highly. Elizabeth agreed, but some time before the experience, she got into an argument with Birgit.

On the day of her experience, Elizabeth was greeted very coldly by her friend, who quickly introduced her to the specialist before she left. After taking LSD, Elizabeth was shown into a small room, with a stained bed and deafening music. She remarked on the lack of cleanliness of the sheets, but at the insistence of the sitter, she moved in with resignation and disgust. After some time, Elizabeth got up and asked to move to a chair in another room. A power struggle immediately ensued. The sitter refused and, in a rage, Elizabeth physically grabbed her. Frightened, the sitter gave in. Shortly thereafter, Birgit reappeared. Elizabeth was beginning to come to her senses. Confused by the tense atmosphere, she decided to go home against Birgit’s advice.

This experience left Elizabeth in a deep state of unease and she severed contact with both her friend and the sitter. She thought things over without really understanding what had happened. Guilt took over.

A few months later, she signed up for a trip to swim with dolphins. Two striking events followed: a mother dolphin and her baby dolphin came to swim with her. Then, a hummingbird landed on her while she was lying on the sailboat in the open sea. These two events caused a shockwave. The discomfort disappeared and gave way to an old childhood memory of being in communion with animals. She had rediscovered the simple joy and wonder of her childhood nature.

Looking back with Elizabeth on what had happened, she saw these moments as signs of healing that her soul had granted her- an interpretation based on her spiritual approach strongly anchored in shamanism. This interpretation, based on a transcendental perspective, but also on a childhood experience, had reconciled her with life through connection to the animal world.

Yet there were further developments to the session. Her relationship with her friend Birgit changed. From a relationship of dependence, she went through a period of anger, sadness, and then detachment. She came to see how the emotional bond was tied in with a form of submission. This issue, playing out on the level of the ego, concerned all three persons involved. Each one was playing their part in the game (loyalty, displacement of the bond, and roles).

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How the framework is set and how the setting (physical conditions) is organized will have a strong impact on the experience, since it conditions mindset and the inner security with which the experience is met: many psychic contents will be colored by those factors. It also underlines the importance of the sitters/caretakers overcoming personal issues in order to avoid feeding them back unconsciously into their work environment.

Thus the framework, which had become violent due to the climate of disagreement (above and beyond the mere dirtiness of the sheets and the intensity of the music), had, in turn, summoned Elizabeth’s physical violence. Realizing how everyone had participated in the unfolding of this session, Elizabeth was able to refrain from taking on all the guilt and to see what recurring patterns were at play in her relationships.

Curiously, Elizabeth had few memories of what she saw during her trip, other than her strong desire to admire the beauty of spring outside, from the vantage of a clean and quiet environment. It was as if the most important part of the experience revolved around what happened between these three people. In this situation, the process level stood out clearly. This episode also echoed on the metaphorical level for Elizabeth. It highlighted how the people who needed to take care of her had failed to do so, and how nature had made up for it.

The multiple levels summoned in the integration work (and their scope) require of the therapist a real freedom and skill in wielding the whole keyboard of interpretive planes, i.e. a vast opening to numerous therapeutic, symbolic, emotional, processual, transgenerational, and spiritual meanings, in the face of the infinite psychic contents unveiled in these experiences.




Through these three clinical vignettes, we propose a structured intervention framework quite different from what is applied in traditional therapies, and that we use when assisting clients with such painful experiences or “bad trips.” We insist on the polysemic nature of each vision and on the different levels to be explored:

-The symbolic level
-The level of ego
-The transcendental level
-The somatic level
-The process level
-The transgenerational level

Of course, when exploring all these levels, some may not be relevant to the person’s experience. Yet we ought not be satisfied with the first insight singled out, which would lead to an overlooking of the other equally relevant possibilities. We have often noticed that by focusing on a first interpretation, one failed to question the ego level, thus avoiding an awkward challenge.

In fact, this type of work unfolds in time. Integration and assimilation cannot happen in the span of a few rare sessions following the stressful experience. Indeed, these bad experiences often confront our clients with hidden elements of their functioning, beliefs, or history, i.e. elements which they were not ready to face, hence the importance of in-depth support.

 
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UK on the brink of a psychedelic therapy revolution

by Kiran Sidhu | FILTER | 16 Nov 2020

Bristol, the English city that produced street artist Banksy, will soon see the opening of the world’s first psychedelic-assisted therapy clinic of its kind.

The people behind this transformation in mental healthcare—a company called AWAKN Life Sciences Inc, led by scientists and drug policy reform advocates including Professor David Nutt and Dr. Ben Sessa—say that combining psychedelics with psychotherapy is the next evolution in psychiatry, and want to bring it to the masses. And with a staggering increase in mental health issues among people struggling with the conditions of the pandemic, the need for advances in this field couldn’t be starker.
“Now is the time for innovative approaches.”
“We are about to experience a massive wave of mental health problems—I’m seeing a rise in cases already in my caseload,” said Dr. Sessa, whose groundbreaking study of MDMA treatment for alcohol use disorder (AUD) Filter previously covered. “Now is the time for the innovative approaches to transform how we do psychiatry.”

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Dr. Ben Sessa

AWAKN’s operation consists of three divisions, respectively focused on research (team members have also been involved in studies of ketamine for AUD and psilocybin for nicotine dependence); the development of clinics to provide treatment for issues including anxiety, depression and eating disorders as well as addiction; and training for clinicians interested in delivering such therapies. Given the list of experts and pioneers involved, the group looks set to become a global center of expertise in psychedelic-assisted therapy.

The initial treatment offered at a clinic in the Clifton neighborhood of Bristol, which is due to open in January 2021, will be ketamine-assisted psychotherapy, meaning a series of low doses of ketamine complemented by talk therapy sessions. The facility will include a dedicated autonomous research unit, three clinical rooms and space for patients to relax and recover from their treatment. AWAKN hopes to go on to open a chain of similar clinics in cities like London, Birmingham, Manchester and Brighton.
“We look forward to the day MDMA and psilocybin are fully approved as medicines … at present they can only be used as research trial drugs.”
Ketamine has already been approved for medical use in the UK. Meanwhile AWAKN’s research division will continue to employ MDMA and psilocybin in clinical trials. “We look forward to the day these drugs are fully approved as medicines to be delivered to patients outside of research studies,” Sessa told Filter. “But at present they can only be used as research trial drugs. So we plan to also run from our clinic small research trials, which will mean we can be using MDMA and psilocybin in a research setting out of our building in Bristol.”

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The MDMA cabinet

Despite its for-profit model, AWAKN’s ethos, say its founders, is to make this type of psychiatry available to all. Critically, however, its treatments have yet to be approved to be offered through the UK’s taxpayer-funded healthcare system, the NHS (National Health Service). So when the clinic opens, it will initially only be private, making it inaccessible to most.

“If we don’t win over the NHS, we are not going to be able to provide access to these services to everyone,” AWAKN CEO Anthony Tennyson told Filter. “It will just be a select few at the top, and personally I’m not interested in a select few at the top—they can take care of themselves!”

Dr. Sessa, a trained MDMA, ketamine and psilocybin therapist, echoed this dismay but is determined to press on. “I’m not waiting around another 10 years for the NHS to pull its finger out and decide whether or not it’s going to fund these safe, cost effective and vital treatments.”

Regarding AWAKN’s provision of clinician training courses for psychedelic-assisted therapy, Tennyson said it was an integral part of his belief that such compounds should benefit all of society, not just the few. Having only a handful of clinicians trained to offer psychedelic therapy for whenever new medications do get approved, he pointed out, will inherently restrict access.

“We need more people out there to deliver these services, so we’re teaching people to compete with us,” he said. “Business schools might say that’s not the right thing to do, but ethically, it is the right thing to do. We’ll be offering certified training under the authority of a regulated body—psychologists and psychiatrists, as opposed to shaman-type people with dream catchers. This is not to disparage anyone, but we’re looking to be the gold standard for medical and qualified practitioners to deliver these services, so it has to be people under the governance of the Royal College of Psychiatry.”
“This is a renaissance of psychiatry, not a renaissance of psychedelics.”
While the opening of psychedelic-assisted psychotherapy clinics may seem like a radical departure, they previously existed in the UK, before being banned in the 1960s as a drug-war mentality took hold.

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The new clinic takes shape

So what has changed in the last few years to enable this development? According to Prof. David Nutt, a renowned scientist who chairs both the nonprofit Drug Science and AWAKN’s scientific advisory board—and whose past role as a top government advisor ended after he repeatedly clashed with ministers, for example over his famous comparison of the risks of ecstasy to those of horse riding—it’s down to clinical trials.

Prof. Nutt told Filter of “the new neuroscience … that reveals specific brain effects compatible with therapeutic activity—and the increased number of small-scale clinical trials that reveal efficacy, and safety—so revealing that the government hysteria about the dangers of psychedelics that led to [clinics] being banned in the ‘60s was dishonest.”

Nutt, Sessa and many others see clinical research and affordable treatments and training in psychedelics as part of a bright new future for the mental health field. “This is a renaissance of psychiatry,” said Sessa, “not a renaissance of psychedelics.”

 
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Psychedelic-Assisted Psychotherapy: Reshaping Perspectives and Guiding Transformation

Psychedelic Times | 20 May 2021

Enthusiastic research into the use of psychedelics in therapy began in the 1940s. Triggered by Albert Hoffman’s discovery of LSD and its mind altering properties, research began to explore if psychiatry could make use of the substance in treating mental illness. Over the centuries, humans have used a multitude of entheogens, such as ayahuasca and peyote, to induce periods of altered state of consciousness for sacred ceremonies and spiritual growth. As research into these psychoactive substances began, the field of psychedelic-assisted psychotherapy developed. In the 1950s, Humphry Osmond and Aldous Huxley conducted experiments that blended science and humanism which ultimately shifted approaches to defining and treating mental illnesses Together, they discovered that the “psychedelic reaction created a period of reflection, or insight, which allowed one to gain perspective on one’s self.” The motivation behind the creation of this approach was to use psychedelic drugs as catalysts deepening one’s understanding of themselves and their struggles by opening the doors into the unconscious.

Currently, research is still taking place to explore how psychedelic-assisted therapy can be used to help individuals improve their lives. The results have been promising so far. MDMA has been used to aid in the recovery of those suffering from post-traumatic stress disorder. LSD and psilocybin can be used in the treatment of substance addictions, major depressive disorders and end-of-life distress.

Major Assumptions

When considering the nature of change, psychedelics have the potential to catalyze transformative paradigm shifts for the individual. The psychedelic substance aids in expanding one’s perception of the world and their place within it. The mind-altering trip brings unconscious material to the surface. Addiction therapy breakthroughs consider the recovery to be due to individuals gaining a broader collective mindset, to “see beyond themselves,” which aids them in altering their unhealthy patterns of behaviour that affect themselves and their close relationships. Clients were able to look at themselves in a new light which also gave them a different lens in which to consider their actions. It induces an empathetic, reflective and open state of mind that is sustained for long periods of time after the experience. The majority of participants in MDMA research view the experience of one of the most profound, personally meaningful and healing experiences of their lives.

Psychedelic experiences also altered the relationship between therapist and client. As therapists usually undergo the psychedelic experience prior to guiding their clients through it, it enhances their ability to empathize and support the client. With a knowledgeable and skilled counselor, the therapy is more likely to be a successful process.

Role of the Counselor

During the sessions involving the use of psychedelic substances, the role of the therapist is three-fold. When facilitating the psychedelic experience, the counselor is continuously playing the role of sitter, guide and therapist. As a sitter, the counselor must have a broad understanding of how the drug could affect the client and be able to help the client through any potential feelings of anxiety or paranoia. As a guide, the counselor uses their skills to help the client navigate the experience and inform them about the direction of the trip. As therapist, the role is to show empathy and use techniques that help the client reach insights on themselves and their lived reality. Six competencies have been outlined by Phelps as necessary for success in this approach; “empathetic abiding presence, trust enhancement, spiritual intelligence, knowledge of the physical and psychological effect of psychedelics, therapist self-awareness and ethical integrity, and proficiency in complementary techniques.” While the psychedelic substance facilitates the process of uncovering one’s truth, the therapeutic relationship is the supporting factor that makes this approach effective.

Major Techniques

There are three phases of therapy in this approach. First, the counselor must prepare the client for the psychedelic-assisted session which, in this context, is often referred to as “set and setting.” Set involves outlining the client’s expectations, motivations and intentions, the therapist’s techniques and understanding of the psychedelic experience, and the mutually agreed-upon goals. Setting refers to the environment in which the sessions take place and the interpersonal relationship between the counselor and client. A trusting relationship needs to be established between the individuals with a mutual understanding of goals. Once the client is ready, the psychedelic experience takes place. Lastly, the counselor aids the client in integrating their revealed insights during subsequent therapy sessions. Further exploration is often needed to uncover the full effect of the trip. The counselor’s approach and relationship with the client are crucial as they navigate this new ground and reach for desired outcomes.

Psychedelic experiences are complex phenomenons. The manner in which it is taken as well as set and setting greatly influence whether the experience will be life-enhancing, damaging or ineffective. By exploring their lives in a mind-altering state, individuals can encounter their consciousness in new ways. With the help of a counselor in the therapy sessions, this approach has the potential for enormous breakthroughs in treating mental illness as well as opening anyone’s mind to reshaping their perspectives on life and their interpersonal connections.

From the article (including references) here :
 
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Psilocybin-Assisted Group Therapy shown effective for treating chronic depression

by Kelly Berry | LUCID News | 28 Nov 2020

Research into the healing potential of psychedelic-assisted therapies have largely focused on the treatment of a single client by a single therapist. But the costs associated with that kind of one-to-one therapy can be prohibitively high for many people, while the small number of therapists trained in using psychedelics further limits who will be able to receive treatment.

Now a recent study suggests that psychedelic-assisted group therapy using psilocybin, the psychoactive ingredient in magic mushrooms, offers a cost effective alternative for delivering psychotherapy, pre- and post-psilocybin, to patients.

Published in The Lancet’s EClinicalMedicine, the study was conducted by a team of researchers from the University of California at San Francisco. It investigates the benefits for pallative care patients by selecting 18 gay-identifying males in the San Francisco Bay area, aged 50 to 66, diagnosed with HIV/AIDS and suffering from “demoralization,” to receive treatment in two separate cohorts. Each subject completed three hours of individual psychotherapy at the onset, followed by 90-minute group therapy sessions occurring twice a week for three weeks, in preparation for one eight-hour psilocybin administration. Afterwards subjects took part in an additional two or three weeks of group therapy sessions, and then were assessed after three months.

At the end of treatment, 88.9% and 66.7% of participants of the two respective cohorts saw a “clinically meaningful change in demoralization.” There was also significant improvement of symptoms relating to post-traumatic stress disorder (PTSD) and complicated grief. The group sessions included mindfulness practices at the opening and closing of meetings.

Funding for the program came from Heffter Research Institute, River Styx Foundation, Usona Institute, and the U.S. Department of Veterans Affairs, among other sources.

What they found to be essential to successful outcomes in treating chronic depression with psilocybin was the ability to build trust, rapport, and pathways to connection for patients within a group environment.

For clinicians, healers, or those otherwise familiar with plant medicines, this might not seem like a news flash. People have been taking mind altering substances in group settings for millennia. In ayahuasca ceremonies a shaman typically hosts eight to twenty people on a journey, with one to two helpers for support throughout the experience.

Yet today in clinical trials, MDMA and psilocybin are administered almost exclusively in 1:1 or 1:2 sessions. So how is it that clinical studies of psilocybin-assisted therapies have not integrated or mimicked a group therapeutic setting?

Brian Anderson, lead author of the study, says that psychedelic studies in the 1960s and 1970s suggested the importance of patients spending time within a group, but that approach had not attracted interest until now. Following on previous research into group therapy for those in palliative care or with life threatening conditions, the UCSF team of researchers sought to apply psilocybin-assisted treatments to patients they saw on a daily basis.

“As we spoke to more HIV/AIDS survivors we identified a real desire to find new treatments. The isolation, lack of meaning, and chronic coping is something that this community has been struggling with for a long time,” says Anderson.

The study’s findings support the conclusion that psilocybin’s therapeutic ability is enhanced by people connecting to each other as part of the process, and specifically connecting with others who experience a similar treatment or condition.

Julie Holland, psychotherapist and author of Good Chemistry and the Science of Connection, offers an explanation for the value of psilocybin as part of therapy. “Used in the right setting, psychedelics seem to be lighting a path out of chronic loneliness and towards connectedness. Psychedelics can enable not just a connection with the self, they can also offer us a glimpse of the bigger picture, how we are part of the cosmos, and how we are all interconnected and reliant on one another for survival.”

According to Holland, when we are able to shift from a state of isolation and disconnection to a shared experience, we are actually taking steps to combat depressive tendencies. "When we facilitate a state of human connection with an experience that feels larger than ourselves, we have the ability to create new behavioral patterns and generate greater cognitive flexibility. The difference between psychedelics and existing pharmaceutical options for reducing pain and depression – such as SRRIs or opioids, for example – is that these drugs aren’t intended to help people connect; they’re designed to help you not mind that you’re disconnected. Opiates mimic the body’s response to feeling cared for,” says Holland.

Initially, a number of participants in the study had reservations about participating in the clinical trial because they didn’t want to share intimate personal information with people they didn’t know. But Anderson and the team of researchers found that the same participants who first expressed hesitation, later credited the positive emotional support they received from the group. A number of participants struggling with longstanding issues of shame, trauma and abuse found relief and support through speaking with their peers and experienced major positive shifts in perspective.

Anderson explains, “It’s so important to build trust and rapport before patients undergo treatment, it can help facilitate the medicine and allow them to open up. It seems that working with our population that there is a common issue with trust around provider care. This is particularly important to remember when working with long term survivors and to be aware of their needs to adjust [treatments] to be patient centered.”

Holland notes the parallels between chronic depression as seen in palliative care and the growing mental health crisis in response to Covid-19. The symptoms are eerily similar – a lack of connection, isolation, lack of life purpose or meaning, feelings of grief or loss – and lessons can be drawn from studies that explore modernized approaches to mental care which offer cost-saving alternatives to long-term prescription medications.

As Holland puts it, psychedelic-assisted therapy is a paradigm shift; it’s the new “disruptive technology” in the field of psychiatry. While trials and further research are underway, initial results suggest cost-savings and unique opportunities to address the heightened need for human connection and community support through group psilocybin-assisted psychotherapy.

 
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MDMA-assisted therapy less effective for those using SSRIs, study shows*

by Kristi Pahr | LUCID News | 30 Dec 2020

Recent research into the use of MDMA-assisted psychotherapy for treating post-traumatic stress disorder (PTSD) suggests that soon clinicians will have a new, profoundly effective tool in their arsenal. PTSD develops as a result of acute or chronic trauma and can have devastating consequences. Characterized by hypervigilance, anxiety, withdrawal and isolation, destructive behavior, and intrusive thoughts, PTSD is commonly treated with a combination of psychotherapy and medications called selective serotonin reuptake inhibitors (SSRIs), such as Prozac, Zoloft, and Paxil.

By utilizing MDMA in conjunction with psychotherapy, studies suggest that clinicians can make huge therapeutic strides with PTSD patients. Now in Phase 3 clinical trials, MDMA-assisted psychotherapy is expected to be approved for widespread use by the FDA as early as 2022.

A recent study, however, points at evidence that patients who use SSRIs for treatment and management of their PTSD might be at a disadvantage when it comes to MDMA-assisted psychotherapy.

It has been long understood that attempting MDMA-assisted psychotherapy while using SSRIs for management of PTSD inhibits the effectiveness of the MDMA treatment. But recently a team of researchers, reviewing the results of six phase 2 clinical trials, discovered that those who tapered off SSRIs prior to undergoing MDMA-assisted psychotherapy also experienced suboptimal results.

Patients tapered off their SSRIs as part of study eligibility. They had to be completely off SSRIs for five half-lives of the medication before beginning the MDMA trials to ensure the medications were completely out of their systems. After reviewing the data, researchers found that those who tapered had significantly less dynamic results than those who had never taken SSRIs as part of their treatment protocol.

“This new publication shows that recent prior use of SSRIs, even if the person is no longer taking them, can reduce the treatment response to MDMA,” said study author Allison Feduccia, PhD. “While the evidence is preliminary and from a relatively small number of participants, the findings suggest PTSD patients will have much better chance of getting better if they discontinue SSRIs weeks prior to MDMA-assisted psychotherapy. We don’t have enough data yet to know what the recommended time is to be abstinent from SSRIs.”

Weaning off SSRIs can result in a slew of side effects and care should be taken to approach discontinuation slowly. “Mild to severe withdrawal effects can occur as the brain adjusts to no longer having the medication on board,” said Dr. Feduccia. “Some people experience severe enough symptoms to have what’s called a discontinuation syndrome which can last for weeks to months.”

For patients as well as clinicians, the findings mean a more focused approach to discontinuation of SSRIs should be utilized prior to beginning MDMA-assisted psychotherapy. For those interested in participating in an MDMA-assisted psychotherapy clinical trial, Dr. Feduccia recommends not tapering SSRIs until they are screened and enrolled in the studies. And any tapering should be done after consultation with a clinician so patients can be monitored for side effects or symptoms of discontinuation syndrome.

*From the article here :
 
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