The Importance of Intention, Set and Setting: Taking Steps Towards Mystical and Transformative Psychedelic Experiences

Albert Hoffman’s synthesis of lysergic acid diethylamide (LSD-25) in 1938 marked the beginning of modern psychedelic research. By the early 60s it had trickled out into the masses, where there was no basis of support - there were no connections to shamanic lineages, no wisdom traditions, and no elders. This lead to misuse and negative consequences for many individuals. Then the concept of set and setting was introduced by Timothy Leary, shaping the psychedelic experience anew.

When LSD first began being investigated as a potential therapeutic agent in the 1940s, the spotlight was so brightly focused on the pharmacological effects of the drug itself, that many researchers were left blindsided as to why accounts of study participants differed so greatly - the administered drug was after all the same. Researchers failed to consider the crucial contribution of environmental and psychological aspects and to recognise how those are in fact the very foundation of the psychedelic experience.

When the concept of set and setting was introduced by Timothy Leary in 1964, it contributed greatly to psychedelic research theory and has since become a fundamental aspect of the study of drugs. The set and setting theory hypothesis essentially suggests that the personality, preparation, intention, and expectation of the individual (set), as well the socio-cultural and physical environment in which the experience takes place (setting), can greatly impact the effects of the psychedelic drug (1). It very much highlights how human beings' reaction to any stimulus is contingent upon the context itself and the way in which it is perceived (2). It has become unavoidably clear that when taking psychedelic substances, whether we are to fathom hell or soar angelic, is greatly influenced by the intent and context in which it is being used.

Many people let themselves be ensnared and seduced by the mystical elements of such work and desperately seek out ‘exotic’ experiences in an attempt to escape the mundaneness of everyday life. They are therefore missing the point and the possibilities that taking such medicines offers. Indeed, we are human beings and will stay human (until we are not) and the point is not to avoid or escape our humanness. The point is to connect to the source of our humanness, so as to have our present moment experience be enriched. And when those medicines are ingested with such intentions, provided with a road map and support system, the healing will not only be deeply personal but will also create a ripple effect and benefit the greater community. The person now liberated from trauma or constricting beliefs can become a more meaningful and contributing force to society.

Psychedelics with their ability to open consciousness have been recognised to be instrumental tools in psychotherapy, and have been investigated for their potential to heal disorders such as PTSD, treatment-resistant depressiona and anxiety. They can be a powerful catalyst for healing and transformation, but if misused, like many powerful things in life, the experiences that they provoke can be confusing, frightening and even emotionally scarring. They are certainly not suitable for everyone and can sometimes trigger acute psychosis in people who have a predisposition to mental illness such as schizophrenia - as in the case of people who aren’t prepared for the range of likely reactions (Fadiman, 2011). Such risks make it obvious that stricter and more controlled regulations need to be implemented, ones that would enable access to the right kind of professional guidance and support. Emerging psychededelic retreat centres, such as Katharsis Journeys, are run by medical professionals and offer consistent support throughout, serving as examples of what safe therapeutic programs can look like.

In the meantime, in response to the renewed interest in psychedelic research worldwide, there has been a growing amount of literature being made accessible, such as James Fadiman’s The Psychedelic Explorer’s Guide (2011), which serves as the modern and revised version of Leary’s original Psychedelic Experience: A Manual Based on the Tibetan Book of the Dead published in 1964. Having been involved in psychedelic research since the beginning, both Leary and Fadiman are respected authorities on psychedelics. While Leary and his colleagues heavily relate their guide to the Tibetan spiritual model, Fadiman provides us with a more modern approach (while still being very much inspired by Leary’s). In his manual, he focuses on six main guidelines: 

• Set

• Setting

• Substance and quantity (dose) 

• Sitter and guide

• Session

• Situation

 Both guides were written with the aim of minimising mishaps and have the intention of rendering safe and sacred experiences more easily achievable and accessible to an ever-growing number of interested people.

1. A Three-Day Process 

Both Leary and Fadiman’s framework encourage creating a well-structured session, one that constitutes an appropriate form of support and guidance, as well as a safe environment. A certain level of education and preparation regarding what to expect is necessary. Not one guideline fits all and the intention of the trip should be a leading factor when deciding what constitutes an appropriate setting. Reasons for psychedelic use can vary from increased personal power, duty (help of others), fun, and transcendence (Leary, et. al 1964). Despite the manuals being of valuable contribution in all four cases, both researchers’ guidelines seek to promote a spiritual rather than recreational use of entheogenic substances, and their ideal conditions for the success of such a trip happens over the course of three days. The suggested guidelines go as follows:

The first day should be dedicated to self-reflection - researching other experiences and identifying one’s goals and intentions of what one wishes to learn. Meditating and spending time in nature as well as discussing any fears and perceived boundaries issues with one’s guides. Being supported by experienced individuals is very beneficial, specifically for being reminded to surrender and let go of all pre-existing notions of the self and expectations about the experience.

The second day should be wholly devoted to the session - one should begin the journey indoors, away from any external stimulus. Wearing clean clothes and having done the personal work of ridding oneself of old resentments, guilt, anger or anything else that could cloud the mind is recommended.  A comfortable environment sets you up for success. Both instrumental music and incense have long served as nonverbal supports and are recommended to be at hand. Using a blindfold and headphones can help create the quiet needed to internally focus on oneself and one’s experience. One needs to feel safe and supported and ideally, there should be the presence of both male and female guides. If compelled to follow Hofmann’s recommendation to “always take it in nature”, there could be an option to have access to an outside space to experience the added dimension of the connectedness with nature which can be powerful and integral to the session.

And lastly, it is important to keep in mind that despite taking all necessary steps, psychedelic experiences are incredibly unpredictable and will often give you what you need rather than what you expect or want. It is therefore critical that whatever presents itself during the experience, however dark and menacing, be fully accepted and embraced. The apparent lessons and insights registered. Surrendering is often the secret to elevation. Transcendence is often the result of the brave journeying in and through personal suffering, so often depicted myths of The Hero’s journey such as with Joseph Campbell and Homer… The only thing left to do is relinquish control and surrender to what awaits. 

The third day should be about integration - recording your adventures and reflecting upon the insights that stood out is a good way to help better process and digest the experience. Give yourself time to integrate your experience and prepare yourself to pay attention to shifting behaviours and mindsets in the coming weeks.

Effectively Using Psychedelics in a Modern World

The element of tradition is an integral part of shamanistic cultures and is what helps carry the torch of sacred knowledge throughout generations. Unfortunately, when psychedelics started to appear in America in the 50s, there was a complete absence of instruction on how to effectively use these substances which subsequently led to them being carelessly consumed, often within recreational settings. These behaviours had severe consequences and negatively impacted researchers’ aim to investigate their therapeutic potential when they were made illegal.

Today, research methods are constantly evolving and are imbued with a renewed sense of awareness. By incorporating practices essential to shamanic rituals, such as music, experienced guide, a profound respect and spiritual understanding of the substance, psychedelic sessions are and will be better equipped to induce and facilitate positive healing experiences and reverse the previously problematic models adopted in the West. It is ever more important to have clinic/retreat hybrid models, such as Katharsis Journeys’, which create an environment conducive to healing while staying close to the traditional and spiritual understanding of the substance.  

Psychedelics are not inherently good or bad. They are mind-revealing and mind-manifesting tools if used correctly. And with the potential of a post-prohibition era ahead of us, it becomes of growing importance to not only persevere in the study of set and setting but understand how forming such structures can not only augment the experience but subsequently life as well.

References

1.     Hartogsohn I (2015) The psycho-social construction of LSD: How set and setting shaped the American psychedelic experience 1950–1970. PhD Dissertation, Bar Ilan University, Israel.

2.              Fadiman, J (2011) The Psychedelic Explorer’s Guide: Safe, Therapeutic, and Sacred Journeys, Rochester, VT: Park Street Press.

3.              Leary, T, Metzner, R, Alpert, R (1964) The Psychedelic Experience: A Manual Based on the Tibetan Book of the Dead, New York: University Books. 

4.              Strassman, R  Preparation for the Journey