What is a trip sitting during a psychedelic experience?

 

#psychologi_and_neuroticism

i know a person who is young suffers from such experience the persone up and down when here a week feels better goes home and has bad dreams comes back completely crazy.

it is about Neurotheology – spiritual knowledge based on knowledge of the brain.the person usually lies to others about the person like person, he doesn't like because you have to use techniques to know the person is completely sick.it is difficult to be able to help and discuss with the person, perhaps the person does not want to be discussed. I would like to help the person because we are human beings and we can help each other.

i can see the person's problem through the person's body language, because body language is an important way to recognize the people who would do something.people who carry neuroticism you can see directly through her, or his, body language.

Such services allow people who are having difficult psychedelic experiences to engage with a trip sitter (a person who provides care for a psychedelic consumer during the consumer's psychedelic experience, without providing psychotherapy) in a safe space.

A trip sits during a psychedelic experience informing, accompanying and guiding patients in the administration of hallucinogenic substances.

A trip sits during a psychedelic experience has the function of guaranteeing people's safety during the administration and effect of hallucinogenic substances. These drugs have traditionally been used for recreational purposes, but in recent years they have become a resource with great potential in clinical and therapeutic settings.

many girls who have previously during childhood problems return the memory and can feel bad, I see here, it's about bad dreams madromars. dream cannot be the truth it is about the person's health that happens during the person's childhood.

Right now is a key moment when it comes to treatments based on psilocybin, MDMA and LSD. A study published by Current Psychiatry Reports says it is an emerging field where combining this approach with psychological therapy could transform mental health care.

This highlights the need to train healthcare professionals who can accompany and assist people during the administration of such alternative medicines. It is a subject of great interest that is well worth delving into.

Research shows that people who have used psychedelics in a clinical setting show significant progress when it comes to healing from clinical conditions such as post-traumatic stress and major depression.

What are psychedelic therapies?

Psychedelic substances have a bad reputation and are fringed with distrust and prejudice; they are still a type of drug with serious effects. But as a survey in the Social History of Medicine points out, from the 1950s onwards, great efforts have been made to use these substances for therapeutic purposes, specifically for mental health.

Dr. Humphry Osmond discovered the potential of these by treating addictions like alcoholism. Therefore, hundreds of trials have been conducted from the last century to the present, demonstrating that the application of these models in clinical settings is safe and effective.

Psychedelic therapies are already emerging as a promising intervention method against various psychological disorders and also have broad scientific support.

The Johns Hopkins Center, for example, has spent years developing psilocybin drugs to address the symptoms of anxiety, trauma and addiction.

Additionally, a publication in Nature Medicine highlights the benefits of psilocybin therapy for depression. It helps the brain networks to achieve better interconnection, integration and flexibility. This is important when it comes to promoting changes in the mental and emotional aspects of this condition.

The role that a trip sitter has during a psychedelic experience

The effect of substances such as psilocybin, ayahuasca, LSD and MDMA begins after 15 minutes and can last up to 12 hours. A trip sits during a psychedelic experience has the main functions of informing, following, guiding and caring for the patient before, during and after this period.

We should note that this role has always existed; both in the recreational area and in settings for religious and/or spiritual purposes.

However, since psychedelic drugs are already part of many clinical-therapeutic settings, training healthcare professionals in psychedelic trip sitting skills has become a necessity. Take a deeper look at their role below.

A psychedelic trip sitter ensures that the administration and effects of hallucinogens are always safe.

Roles that a psychedelic trip sitter has

Institutions such as the National Center for Biotechnology Information and the US National Library of Medicine conduct much of the research on psychedelic therapy. It is important to keep in mind that there is currently no definitive regulation on how these substances should be administered.

Psychedelic therapy uses so-called "microdosing", which is the administration of one-tenth or even one-twentieth of a normal dose. A trip sits during a psychedelic experience supports the patient during the preparatory and informative sessions, as well as during and after the treatments themselves. In addition, they are responsible for the following:

They help the individual feel comfortable all the time.

This person aims to be non-intrusive and avoids external distractions.

Trip sitters ensure that patients are always in safe environments where nothing poses a threat.

They will use positive affirmations that convey confidence and calm, and help patients distinguish between what is real and what is not.

Once the dose is taken, psychedelic trip sitters guide the patients to experience all the effects in a calm way. They follow the patients so that the feelings, thoughts and sensations they experience are not disturbing, but the opposite. The aim is for the psychedelics to be supplemented with psychological therapy and for the patient to integrate these experiences.

A trip sitting during a psychedelic experience knows how to act in the event of side effects, such as the onset of paranoia or other unwanted effects. It is important to remember that each individual may react differently to these psychoactive substances.

Psychedelic therapy under the supervision of a trip sitter.

Who could be trip sitting during a psychedelic experience?

The Universidad de Chile has a study that analyzes the experiences of therapists specialized in psychotherapies assisted with psychedelic drugs. It is worth noting that the use of these types of health professionals is normalized in the clinical setting, despite the fact that this role has always existed outside of it and for recreational purposes.

Psychiatric health professionals are the most suitable individuals to take on the responsibility of being a trip sitter.

Doctors or psychiatrists licensed in this field know the effects of substances and know how to administer them.

Specialists in psychedelic psychotherapies know how to guide patients so that these substances have a beneficial effect on their mental health.

A good psychedelic trip sitter knows that these compounds serve a medicinal purpose, not a recreational one. The ultimate goal is to cure the patient's trauma, depression or addiction.

Although psychedelic trip sitters have always existed and functioned as the sober, non-using individuals who assist those who consume these drugs, today's healthcare professionals are empowered in this role.

Warnings about the use of psychedelics

Psychedelics temporarily alter a person's mood, perceptions, and thoughts. Using these drugs outside of controlled medical settings is not recommended. Although there are many people who claim to consume them to improve their well-being or just for personal or spiritual interest, their effects can be very dangerous.

The University of Hertfordshire identifies Hallucinogen-Persisting Perception Disorder (HPPD) as an associated pathological symptom. In other words, what is experienced is a long-term change in consciousness that includes depressive symptoms, hallucinations, psychoses, altered thinking, etc. This is common among those who regularly consume such compounds.

Therefore, avoid resorting to psychedelics, especially without specialized supervision. You never know how the brain and body will react, even if you only do it once and out of pure curiosity. Currently, the exact mechanisms of action of these substances are not known, so caution is extremely important.

What is neurotheology? The term appears mainly in popular science literature, while in neuroscience and theology it has rarely been used so far. There is no established definition. In a broad sense, neurotheology is the study of spirituality with a connection to neuroscience, primarily studies of the brain's capacity for spirituality. The idea of ​​connecting theology and neurology is not new, and there are, for example, older accounts where it is described that patients with epilepsy can show an excessive interest in religion.

More modern studies of spiritual experiences, for example using functional magnetic resonance imaging and other modern imaging techniques, have been published in the last twenty years, but usually without using the term neurotheology. If you want to examine the history behind the word neurotheology, you can go to the novel »The Island«, which was published in 1962 by the author Aldous Huxley. There he coined a number of fictitious names for various sciences, and among these the word neurotheology has survived.

Aldous Huxley was familiar with the psychiatrist Humphry Osmond, who coined the term psychedelic drugs in the 1950s. This term refers to substances that are particularly potent when it comes to changing perception and can sometimes induce hallucinations. Already at the end of the 19th century, the substance mescaline had been isolated from plants, which had a pronounced effect mainly by distorting visual experiences. A couple of decades later, mescaline could also be produced synthetically, and that started an era of pharmacological studies around alkaloids, where many substances came to play an important role in medicine. Another track was the development of LSD (lysergic acid diethylamide) from mescaline. After the Second World War, Humphry Osmond had done some studies of mescaline but later became interested in LSD and saw possibilities to treat various mental illnesses with this preparation, which was significantly more potent than mescaline. When Aldous Huxley made contact with Osmond, he was given the opportunity to try both mescaline and LSD. Huxley showed great enthusiasm for the experiences that were offered and in 1954 published the book »Doors of perception«, where he describes how under the influence of mescaline he gets different, almost spiritual, experiences but also how he experienced nature, visual art and music more intensely than otherwise.

Huxley died relatively soon after he published »The Island« [1]. The word neurotheology

was actually only used once in the book and is not a central concept. In the Swedish translation, it appears on page 152 in a dialogue in which a doctor - Doctor Robert - participates. The dialogue touches on differences and similarities between the spiritual beliefs that prevail in the West and the East:

"And don't forget the other sciences," said Dr. Robert. Pharmacology, sociology, physiology, not to mention theoretical and practical autology, neurotheology, metachemistry, mycomysticism, and the ultimate science, he added, looking away to be more alone with his thoughts on Lakshmi in the hospital, the science we all used or later to be tested in – thanatology.«

The visitor to the island of Pala does not ask any follow-up questions about what is meant by the various concepts, and Aldous Huxley as an author does not give any definition in his book. The conversation in the story quickly moves on to dealing with psychedelic drugs and the positives of engaging in both intellectual and practical work.

The book can be said to be a forerunner of the interest in psychedelic drugs, yoga and Eastern religion, which blossomed in the US and Europe during the mid and late 1960s. The Beatles wrote about this, and in 1966 recorded the song »Doctor Robert«, about the doctor who is generous in giving various drugs to his patients. According to some observers, the role model is the fictional Dr. Robert in Huxley's novel. The critical debate and criminalization of LSD, mescaline and other psychedelic drugs that came in the latter part of the 1960s, Huxley never got to experience. He showed both an interest in these drugs, but also a certain skepticism about completely free access.

The term neurotheology was thus used sporadically for a few decades, but came into general use in the 1990s through popular science writer Laurence O McKinney and neuroscientist Michael A Persinger.

Laurence O McKinney published the book »Neurotheology« [2] in 1994. McKinney has not conducted any research of his own on the functioning of the brain, but has a basic education in theology and natural sciences and in his book provides a committed summary of new scientific findings in the early 1990s. Based on this, McKinney argues that one should create a religion based on our knowledge of the human brain. Such a religion is called »neurotheology«, and just like with Huxley there is a strong influence of Eastern religions.

Laurence O McKinney grew up in a Christian family but already in childhood came into contact with yoga. In the book, it is clear that McKinney has knowledge of the history of religion, and he describes the ideas of different religions about gods, about death and about life after death. He writes quite eloquently about the different views and believes that it is time for a paradigm shift: a unified religion should be able to gain a foothold among enlightened people. Possibly McKinney suggests that neurotheology was the starting point for such a unified religion, although he is somewhat vague on that point.

The book »Neurotheology« has become a solitary for McKinney and he has not followed up his thoughts with further writings on the subject. As with others in the popular science literature on neurotheology, there is a connection to drugs in that McKinney is now committed to the legalization of cannabis, but neither the book nor anything else suggests that McKinney sees more pronounced psychedelic drugs as a way to reach spiritual experiences. He defines neurotheology as a method of harmonizing scientific method and religious belief. Actually, he argues, the word neurophenomenology would be better, but he perceives it as too long and complicated. In his book, McKinney does not address Huxley or others who may have used the term earlier.

Michael A Persinger is an established neuroscientist and he is known for »God helmet« - »god helmet« [3]. With this helmet, people stimulated with weak magnetic currents on the outside of the skull. The effect of this stimulation in healthy subjects was investigated when it came to memory function and other neuropsychological variables, but the best known are the trials linked to religious experiences. It was described as being able to apply an external stimulation that gave experiences of God, and the concept of the "helmet of God" was coined.

Articles about this were published in scientific journals, but quickly met criticism from, among others, a Swedish research group [4]. It could be shown that the magnetic currents generated by Persinger's technique could not penetrate the skull bone, and the studies were further criticized for not using control groups properly. Persinger and the group around him have since continued studies with this orientation, but the impact in neuroresearch is limited.

At the same time, Persinger has served at a university in Canada, and over the years he has published a large number of articles with a neurological focus in established scientific journals. He himself has not used the term neurotheology very frequently, but his publications about the "helmet of God" have often been described as neurotheology, and with his foundation in the academic world, Persinger has appeared to many as a guarantor that what is designated as neurotheology is accepted research.

In 2010, the book »Principles of neurotheology« by Andrew B Newberg [5] was published. In contrast to the majority of neuroscientists who have studied spiritual experiences, Newberg uses the term neurotheology, but the book emphasizes that the term is diffuse and that it needs to be clarified what is meant by the word. Newberg has a Jewish background and is a practicing neurologist. His research mainly deals with neurodegenerative diseases, but he has also published several original studies in which religious experiences were investigated using functional magnetic resonance imaging.

In his latest book »The Rabbi's brain« [6], written together with the rabbi and neuroscientist David Halpern, Newberg discusses how neurotheological principles can be applied to Jewish piety. With knowledge of the brain's activity during spiritual exercises, the authors create an understanding of important elements of Judaism such as Sabbath rules, ethics and mysticism.

Through his collaboration with a Jewish theologian, Andrew Newberg connects a scientifically renowned neurotheology with a monotheistic world religion in a new way. With their new book, Newberg and Halpern have shown that neurotheology now stands for something other than what Huxley intended over fifty years ago and that the term can be considered to have made a journey from fiction and popular science to established science. It would be interesting if this development can continue with collaborations between other neuroscientists and academically trained theologians.

Aldous Huxley – coined the term neurotheology

Aldous Huxley (1894–1963) is today best known for writing the futuristic novel »Brave new world« in the 1930s. During the first half of the 20th century and until his death, he was a well-known cultural figure who, among other things, distinguished himself through his great interest in natural science and medicine.

Altogether, Huxley wrote about fifty books and several plays, and his interest in natural science can probably be explained by his family background: Aldous Huxley was the grandson of one of Darwin's close collaborators. Two of his brothers became prominent scientists; brother Andrew received the Nobel Prize in Physiology. Huxley himself had plans to study medicine, but had to forego this due to impaired eyesight, choosing instead to devote himself to biology and literature. He settled in the 1930s in the United States, where he came into close contact with Buddhist movements and became interested in meditation.

Samuel QU