Last weekend we witnessed a highly significant event as the shadow of our planet passed over the Moon. This as a visible phenomenon is impressive enough without having any idea what it could mean; but theories also abound about the significance of the Lunar Eclipse with regards to human psychology. One such theory (1) is that it is evocative of psychologist Carl Jung’s idea of the “shadow self” (2). Perhaps it is no coincidence, then, that last weekend also saw the manifestation of Goa Cream Festival, the first event held to raise funds entirely for Kosmicare UK (3), a voluntary organisation devoted to helping people at festivals who are experiencing psychological difficulties. As may be imagined, this involves a huge diversity of activity, much of which can arguably be applied not only in the context of a festival but in society at large as well.
What is Kosmicare?
Kosmicare UK is a group providing welfare for those at festivals who may be experiencing psychological difficulties, or who are feeling lost, uncomfortable or unhappy. The group is specifically set up to “focus on support for people having difficult drug related experiences and work alongside traditional first aid providers to relieve strain by providing specialised care” (3); as there are a huge range of situations involving drugs where the user may require care and attention, yet to only give them medical attention may miss out on treating their true need, as well as placing unnecessary work on medically trained professionals who are better equipped to deal with physical or straightforward mental symptoms. Modelled on Kosmicare, the pioneer project set up at Boom Festival in 2002 (4), the organisation works closely with the Multidisciplinary Association for Psychedelic Substances (MAPS) (5) as well as many other individuals from medical, artistic and academic backgrounds (3).
Psychedelic First Aid
The type of help provided by Kosmicare is difficult to put into words, as the welfare comes not only from the volunteers but from the spaces which Kosmicare create at festivals, and from the atmosphere encouraged. There is usually a large bell tent, decorated in a peaceful manner, full of cushions, duvets and blankets and kept as a quiet and contemplative space for those in need of it. As well as this there is a less quiet but just as comfortable space for more conversational relaxation. Then there is the fire encircled with seats, which is kept burning throughout the hours of darkness, every night of the festival. This last space was especially important at Goa Cream, held as it was in the last week of September in the Worcestershire hills.
The spaces created by Kosmicare are important not only as physical places but as components of the atmosphere engendered by them. Kosmicare is at its heart a “tribe”; the volunteers generally sleep close to or in the Kosmicare area, cook and eat together, and provide support for each other as well as the personal support given to each visitor to Kosmicare. Festivals are designed for people to have fun and all Kosmicare volunteers I have met understand that we are here to have a good time; though we have allocated shifts, caring never feels like work, and carers who are not on shift regularly hang around the area as the atmosphere is so friendly.
This tribal, familiar attitude is reflected in the open-minded and welcoming nature of the volunteers and in the acceptance that whatever substance someone has ingested, and whatever kind of time they may be having, there can still be an opportunity for personal growth and positivity. This can be seen as especially important with any kind of entheogens, which as the Kosmicare website puts it,
“have played a pivotal role in the spiritual practices of ancient cultures for millennia, and historically were taken in a tribal context with the support of the tribe and a shaman.” (3)
Though such experiences may be terrifying at times, the support element means that whatever happens during the ritual or trip, there are experienced people around who can help to some extent.
Symbols and Symptons
Ritual tribal practises have what could be seen as an added safety element in that they generally involve metaphors and significant stories which are familiar to all in the tribe and whose meanings have both been thoroughly explored and are not taken literally. For example, the peyote rituals of the Wixaritari people involve a carefully ritualised pilgrimage to the place where the peyote cactus grows, during which the participants take on roles of specific significant deities and pass a number of sacred spaces (6).
Such attention to and sacralising of the natural non-human environment, as well as metaphors to explain or narrate human events, are common throughout human history and have been remarked upon by many scholars as involving the same symbols regardless of where or when the culture may be creating them – for more on this see for example Campbell (1949) (7) and Abram (1986) (8). The interesting thing about this similarity in themes and metaphors is that even if individuals in a culture do not have defining metaphors of their own, their psychology will spontaneously produce them (7); prompting Jung to term our shared ideas of symbols as the “collective unconscious” (9).
How can we deal with such symbols in as useful and mutually beneficial a way as possible? For some ideas, keep checking this blog for Part 2!
1. Astrostyle, 2015. ‘Solar and Lunar Eclipses’. http://astrostyle.com/learn-astrology/solar-and-lunar-eclipses/
2. Jung, C.G. (1938). “Psychology and Religion.” In CW 11: Psychology and Religion: West and East. P.131
3. Kosmicare UK, 2015. ‘About Us’. http://www.kosmicareuk.org/about-us/
4. Boom Festival, 2014. ‘Kosmicare’. http://www.boomfestival.org/boom2014/boomguide/kosmicare/
5. MAPS, 2015. ‘Mission’. https://www.maps.org/about/mission
6. Alfredo López Austin : Tamoanchan, Tlalocan. U Pr of Co, 1997.
7. Campbell, J, 1949. The Hero with a Thousand Faces. Pantheon: New York City
8. Abram, D, 1996. The Spell of the Sensuous: Perception and Language in a More-Than-Human World. Vintage Books: New York City
9. Jung, C, 1953. Collected Works vol. 7, “The Structure of the Unconscious” (1916), 437–507. (pp. 263–292).