My integration approach draws on four grounded traditions:
Internal Family Systems (IFS). Psychedelic experiences often bring protective parts and exiled younger selves close to the surface. IFS gives me a map for staying in relationship with whatever emerged, so a person can meet those parts from a place of Self rather than be flooded by them.
Stanislav Grof and transpersonal psychology. Grof's principle of an inner healing intelligence shapes how I hold the work. The psyche moves toward wholeness on its own; my role is to follow and support that movement, not to direct it.
Carl Jung. Jung's understanding of the unconscious, the shadow, and individuation gives integration its symbolic depth. Images, dreams, and felt meanings are treated as messages from the psyche, worth staying curious about rather than rushing to explain away.
Shamanic and ceremonial practice. I hold respect for the older traditions from which this work descends. Intention, ritual, and a clear container matter; so does honouring the medicine and the wider field in which these experiences unfold.
How I approach the work Safety and relationship come first. Before meaning, before interpretation, I attend to the nervous system: pacing the work, staying inside what a person can tolerate, letting the body settle before we reach for words. Insight that arrives before someone feels safe rarely lands. From there the work is slow and led by the client. I follow what wants attention rather than imposing a frame. I keep returning the conversation to the body, because that is where these experiences are held and where integration becomes real. And I keep the focus practical: the test of integration is not how profound the experience felt, but how it changes the way someone meets their life, their relationships, and themselves. I facilitate; the client does the work. My task is to hold a container steady enough, and warm enough, that what was opened can be metabolised and carried forward.