Tripsitting Tips and Tricks

This is written mostly for higher doses of acid, usually 200ug+, where a tripsitter may become seriously needed. This is all written with the assumption that you’ll be indoors, which is strongly recommended unless the person tripping has a lot of experience with the dose they’re taking.

1. Don’t try to interact with them too much.
Tripping people are closer to children. You won’t be able to communicate any normal adult things with them, they won’t always understand the questions you ask, and the experience they’re having is so different from yours that trying to talk to them will be more trouble than it’s worth. The amount of mental effort they need to put into understanding what you’re saying will be more distracting than useful.

2. Your role is parental. 
You’re there to serve as a buffer between them and the scary world around them. Answer the door, take their phone, give them coloring books and glasses of water. Asking what they want usually won’t help and will be distracting – instead of asking them if they want water, or to hold your hand, just give them a glass of water and see if they refuse, or take their hand and watch how they react.

3. Reassurance
If they ask what’s going on, tell them, literally and exactly: “You took some acid about 3 hours ago, and we just got back from the walk. Now you’re in my house and we’re sitting on the couch.” You may need to tell them what’s going on repeatedly, but even with repeated questioning they usually still want the same literal answer, over and over again.  If they insist that something is going on that isn’t, for example “I need to give you this object so you can go back in time,” don’t tell them they’re wrong. Play along. They will probably forget what they’re doing soon.  They might be insisting on something false that is causing them a lot of discomfort, such as “my family hates me.” Don’t tell them they’re wrong, just listen. If it’s getting serious, you can try to redirect them, but don’t push back directly. For example, “your family doesn’t hate you” is not very good, but “your family took you out to dinner and hugged you last week” is better.

4. Language
Use very simple words and short sentences. Speak slowly and clearly. When tripsitting I talk to them the exact same as I do to children. They may be experiencing auditory hallucinations, and so will have trouble hearing what you’re saying. Their attention span will almost definitely be shortened, so they won’t be able to follow along complex concepts that require multiple points of data. More ideally, communicate with them physically, by demonstrating things with your body, using your face, pointing or laughing, or even drawing.

5. When not to comfort
Don’t ask them if they’re okay. You want to allow them to process things without worrying that they’re distressing you, so don’t act distressed or like you’re trying to fix the situation. Allow them to suffer if they need to. If they’re in pain, or sobbing, don’t say anything. Hug them if you think they might want that, or put a hand on their back. If a sad song is on and they’re obviously affected by it, don’t stop the song unless they ask for it (rather make sure a more happy song plays next, if you think that’s what they want; keep in mind they may want deliberately painful songs.)

6. When to comfort
If they’re experiencing fear, this is the time to comfort. They trust you (hopefully), and their ability to read minute body language is probably heightened, so make very sure that your body language remains calm and your smile gentle, even if you are stressed or worried. This is maybe the most important thing, to act as a stable and calm center for them to use to reassure themselves. No matter what, never allow them to see concern, even if you are actually concerned. But again, be careful of directly contradicting things they say. Redirect, don’t tell them they’re wrong. Don’t try to debunk any delusions they might develop.

7. Loops
Sometimes people get caught in loops, typically between 5-60 seconds, where they will repeat the same series of phrases or ideas over and over again. This is usually easy to handle – if they’re upset, they’ll forget in a few seconds, which means they’ll have trouble actually acting out on being upset. Figure out the things to say to reassure them. I recently tripsat someone who thought his hand was bleeding, and every 30-60 seconds he would say ‘am I bleeding?’, and every 30-60 seconds I told him he wasn’t bleeding. This went on for hours.

8. Mania
Some people, on high doses, lose contact with reality and become loud, aggressive, or just generally super physically active. This is really annoying to handle, because it’s extremely difficult to get these people to take vallium or whatever helps them calm down, and so usually you just have to ride it out. Never tripsit someone who is bigger than you, if you are alone. Be prepared to call a friend to help deal with them. Sitting on someone at this point to prevent physical damage is generally not troubling to the person tripping, as they’re probably going to experience memory loss and aren’t really that aware that you’re sitting on them, even if they say things like ‘get off.’ Thought loops at this point usually tend to be 5-10 seconds long.

9. Paranoia
They might not trust you, or think you’re from the CIA or something. This particularly pops up when you’re in charge of their belongings, such as their phone or keys. This is very difficult to deal with. If the paranoia gets to the mania stage, just sit on them and then you’re good. If they’re not manic, be sure to act very calm, not very defensive, and as gentle as possible. Your goal here is not to eliminate their paranoia, but to keep them calm until it ends. A possible technique here is to ask them questions about what they’re paranoid about – if they accuse you of being in the CIA, try to gently ask them what it means to be in the CIA, why they think that, and followup questions about whatever they are saying. Getting them to express their opinions is a good distraction.

10. Timing
You want to wait to see how intense a trip will be before taking them outside, and for this I generally recommend waiting 3-4 hours, assuming by that point they aren’t showing any signs of increasing the trip. I have seen trips get more intense after this point, though this is rare. You should start to see a comedown around 5-6 hours, though this can occasionally last as long as 8-9 hours.

11. Don’t fuck with them
Seriously, this is one of the cruelest things you can do. If you don’t understand why you shouldn’t, you need to take a high dose of acid. If you wouldn’t do it to a 4-year-old, don’t do it to the vulnerable person trusting you to care for them.

12. Beneficial tricks
These are mostly to use for anxiety or fear, not for sadness (you should not try to stop sadness!). Scenery change (from one room to the other, lights on or off, or music changing) can be extremely effective.  If they’re of a state of mind to follow instructions, try to have them sit cross legged with their back straight, and guide them in deep breaths. Mostly demonstrate this in front of them and gently encourage them to follow, but don’t worry or say anything if they just start rolling around or something.

13. Body quirks
Acid is extremely safe. People may experience temperature fluctuations, numbness, limb shaking, jitteriness, fast heart rate, nausea, or headaches. This is normal (unless they’re symptoms of an unrelated condition that happens to be striking at the same time). Be prepared to reassure them for any weird things their body does. The only real danger is environmental damage (if they run into a glass table, for example).

Knowing How To Define

A tribesman from a hot place points at what you’re wearing. “What is that?”

“A jacket,” you say.

“What is a jacket?” he asks.

What he wants to know is the purpose for which the jacket is used, and so you tell him “It keeps me warm. It protects me from the sun. It is very fashionable.”

A computer compiling information about the world is trying to fill in gaps in knowledge. It scans you and asks “what is that?”

“A jacket,” you say.

“What is a jacket?” the computer asks.

What the computer wants to know is what it matches to most closely in its existing stored knowledge. You tell it, “It is like a trenchcoat, a sweater, a coat, or a hoodie.”

An alien artist is unfamiliar with the structure of your world. It gestures its tendrils at you and asks “what is that?”

“A jacket,” you say.

“What is a jacket?” the alien asks.

What the alien wants to know is what it is that gives rise to the jacket, what the essence of jacketness is. You tell it, “It is a bunch of pieces of fabric stitched together with some thread.”

These are three ways in which a word can be ‘defined’ – the role it plays in the world around it (the up-definition), synonyms (lateral-definition), and the parts which construct the thing (down-definition).

Generally speaking, up-definitions are the most commonly used and the most practical. What we want to know about an object is what we can do with it. The same is applied to concepts – Love is “the thing we have for our children or parents,” surprise is “the thing that happens at a birthday you thought everyone forgot about,” and “existence” is “all this stuff you’re looking at.”

Up-definitions is also one of those things that can ‘feel like’ a satisfactory answer when what you really need is a down-definition. Discussions about morality frequently fall into the up-definition trap, where everybody’s idea of ‘wrong’ is a strictly functional thing, and then people get into conflicts over why different functional ideas are clashing with each other.

I’ve seen a few discussions of free will that also fail to recognize down-definitions; the up definition of free will is something like ‘making decisions independently’ or ‘conscious choices’ – or lateral definitions like “agency” or “my soul.” To ask about a down-definition is to ask about the fabric and thread of free will, about what little bits that idea has been built out of. Generally the down-definition I like the best is “a specific subjective sense”.

Up-definitions are useful, but down-definitions aid in presenting a more cohesive idea of what your mind is doing when it thinks. With some concepts it’s difficult to put any down-definition into words, but paying attention to the feeling of thinking about the concepts can also suffice.

Probably all concepts we use are built out of many smaller concepts, and those built out of smaller still, and oftentimes we forget this so deeply that as soon as we identify an idea like free will, we view it and wield it as a solid unit, and our debates with others feature challenging how our solid units serve functionally in the world around us. It’s like knowing how to swordfight without any knowledge of what swords are made out of – it works just fine, but it’s not holistic, and might one day prevent advancing to an expert level.

 

 

The Abyss of Want

disclaimer: this post is very silly and should not be taken seriously if you don’t take it seriously

If you ask the question ‘what do you want,’ and then follow it up with an infinite series of ‘why do you want that’, and ‘well why do you want that?’, it quickly gets murky.

When I took acid, my primary (goal?) activity was learning and fulfilling what I wanted. I realized that I wanted to become more confident. To fulfill this, I had to then realize what I actually wanted was to avoid the pain of rejection. To fulfill this, I had to then realize what I actually wanted was to know myself more. To fulfill this, there was more to know, and more to do, and more to know…
Over time I progressed down each rung of the ladder, shedding bits of myself each step, until I got to what I thought was the bottom. I thought it was the bottom for a long time. It went like this:

“I want nothing. I am nothing. I know nothing. I am no one. I have no attachment, because there is no one to have it. There are no beliefs. There is no difference between what ought to be and what is.”

I had wanted to fulfill my wants. The fulfillment of want meant the abolition of want, for a fulfilled want is no longer a want at all – and such was the floor of the abyss. In full self knowledge, there was nothing else to look for.

I was a mess of contentment. I was nothing, I was dead.

The experience of being dead is a funny thing to think about, because we always substitute something in to serve as a model for ‘death.’ We think about being huddled in a dark room forever, or sleeping, or the loss of everything we loved, or a great cloaked figure with a scythe, or our loved ones who’ve passed – but death isn’t any of these things. As soon as you think about “what death is,” you aren’t thinking about death at all, you’re thinking about an experience that you might have. What “death is” is every experience you are not having, right now, and haven’t before, and will never have again.

Subjective death, by its own definition, is impossible to understand, and that which is definitionally incomprehensible is synonymous with nonexistence.

I’m attempting to explain the reason why the floor of the abyss was not the end. Life is inevitable. The movement away from nothingness is an absolute necessity.

The floor opened up and I fell (because falling was an absolute necessity) to a level that looked familiar. And it was here that I realized that moving away from wanting nothing meant that now I had to want something, because what else is there?

I wanted to feel tension again, answerless and longing. I wanted to unknow what I had learned. I didn’t want to feel the benevolent god of my own watching eye, in all its infinite love, destroying my ability to feel unsatisfied – because being something again meant being unsatisfied.

I was back at the beginning, and it was here I saw that the abyss of want was a circle.

This realization was deeply humbling. A good friend once told me that the very last trap on the path to enlightenment is thinking that you are enlightened, and this has come back to knock me down again and again. The circle brought me right back around to where I had been before, to where everyone else had already been all this time. What I’d ‘truly’ wanted was to feel desire, and everyone else had already been doing it. I felt a little sheepish, that I’d had the audacity to think my chase had been better than anyone else’s. Everyone I’d looked down on, even a little – deeply religious people, shallow people, angry people, ‘overly rational’ people – they were all exactly where I was, desiring things even more than I was. They were the ones who had beaten me to my destination, without even moving.

Enlightenment is a great joke. Enlightenment is nothing at all. I am something now, clinging hard to somethingness, and so I am not enlightened. Neither are you, or any other something in existence; really, you should only try to go get enlightened if you are fond of great jokes.

How Taboo Are These Sexual Fetishes?

 

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The correlation between tabooness and sexual interest was statistically significant at p < 0.01.

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Fuckers Vs. Raisers

Disclaimer: Pure conjecture, riddled with a ton of what-ifs – probably none of which are original.

One day in a stereotypical medieval town, a bard comes through.

This is a very sexy bard, violet-eyed, good with a lute, and experienced in the ways of women. During his short stay he sleeps with four of the village wenches, and then bounces off to a new village, to seduce more wenches.

The men in the town don’t know about this, of course, and when one of the wenches gets pregnant, everyone assumes her husband did it. Years later, a new child with violet eyes is running around. Life goes on.

There are two sexual strategies for men – Fucking and Raising. Fuckers, like our friend the Bard, do the ol’ fuck-and-run. Move frequently, shoot seed everywhere, and hope that this results in violet-eyed toddlers getting raised by other men. Raisers, by contrast, shoot seed into comparatively few women and end up raising the children they produce.

A society probably can only tolerate so many Fuckers, because Raisers are doing all of the work. If too many men are Fuckers, the kids will stop getting raised, and then the Fucking sexual strategy loses effectiveness.

Kind of like charity/hospitality/welfare. A society only has so much excess to give to people who take advantage of it.

My question then is why are women attracted to Fuckers? Is there any female advantage to this?

Women are attracted to men who indicate they would help their child survive – and to a woman, only Raisers will help her child survive. Having a child by a Fucker is dangerous – if she doesn’t have a Raiser lined up, then she’s on her own, and historically this is Very Bad News. If she does have a Raiser and he finds out the child isn’t his, again – Very Bad News.

So when the Bard fingers his lute, why do all the women around him sigh?

I think their sighs don’t have anything to do with the fact he’s a Fucker – I think it’s because his traits, if they were present in a Raiser, would be ideal. He’s presenting confidence, skill, and high social standing. If a Raiser like that moved into town, all of the women would be trying to wife themselves at him like crazy. The Bard also is a potential Raiser in the women’s eyes, and he probably has to emphasize that idea in order to get her to sleep with him.

This is maybe where the trope of “guy tells girl he loves her in order to sleep with her” comes from. Women don’t want to fuck Fuckers, but they will fuck Fuckers disguised as Raisers. And when they find out, they usually describe the feeling of “being used.”

This makes me think that women’s sexual strategy involves defending against Fuckers at all costs, and that there are minimal or no evolutionary benefits for women to be charmed by the Bard (beyond maybe getting some fresh gene material into the town?). Fuckers only succeed by disguising themselves as Raisers.

This frames things a lot more in terms of ‘battle’ between the genders. I have held the idea until now that human sexual strategy is a lot more of a complimentary competition, but this seems like it has really disproportionate benefits.

Of course this is very general, and cultural norms are changing. Birth control means that women aren’t threatened by Fuckers, and so Fuckers don’t have to pretend (as much) to be Raisers to get laid anymore. Sleeping with a Fucker who isn’t pretending to be a Raiser has given rise to the new fun sort of relationship called Casual Sex.

Okay I am done writing now but I don’t know how to do a closing paragraph. I don’t really want to learn.

One Day, We Will Make Offensive Jokes

Yesterday, my friend told me an offensive joke. It went like this:

Q: What’s something good about Islam?
A: It encourages Muslims to die.

I laughed. It was a terrible joke, and I laughed.

I’m currently visiting my family, and soon after my friend told the joke, my parents walked into the room. I started to tell them the joke – but stopped.

My parents probably wouldn’t laugh. They might laugh a little, then chastise me – and that scared me. I didn’t want to see my parents not laugh at this joke.

Why? Because my parents really, really hate Islam.

When I was about to travel to Turkey last year, my Dad sat me down and told me all about how Muslims are taught rape is normal and that I need to be very careful because they don’t have morality and that they would be happy to do terrible things to an innocent foreign girl. My parents believe Muslims are the biggest force of Bad in the world right now, that their faith is a disease, and that even moderate liberal Muslims are still dangerous because of their beliefs. My parents speak publicly and write popular articles about the dangers of Islam and terror attacks are a natural and normal cause of regular, everyday Islam.

They probably wouldn’t like the joke – because it was too close to being true. They don’t advocate for actually killing Muslims, but their hostility towards the religion might be misconstrued for it. If they laugh at the joke, people might think they actually do want Muslims to die.

But when I laugh at the joke, nobody is going to think I actually want Muslims to die. I can do it safely – and they can’t.

This is why I feel suspicious of some groups that strongly oppose offensive jokes – they have the suspicion that every person is like my parents – that every human “actually wants” all the terrible things to happen. This is why they believe telling offensive jokes carries weight, and this is why they strongly oppose those offensive jokes. Telling an offensive joke, even privately, isn’t ok, because it “contributes to global racism/sexism/discrimination” – but it can only do that if it’s influencing the people who tell and hear the joke to ‘actually believe it.

According to these groups, nobody can be so far distanced from a bad idea that they can make a joke about it, and that feels like an ugly assumption to me. I personally hope we can get to the point where everybody is comfortable making offensive jokes – but we’re not there yet. People like my parents aren’t there yet.

The Amory Spectrum

In discussions about monogamy and polyamory, I find I’ve recategorized the two ideas into something that feels more functional for me, and I accidentally try to use them synonymously with the original words. This ends up getting pretty messy, so I’m going to do the obvious thing: invent more words and then explain them!

(there’s a good chance someone has already written about this somewhere.)

Presenting: The Uniamory/Multiamory Spectrum

Your position on the Uniamory/Multiamory spectrum depends entirely on how many restrictions you place on your partner’s romantic/sexual behavior. It doesn’t matter what restrictions are placed on you, or what your partner actually does, or what you actually do, or the functional habits in your relationship.

You are uniamorous if you have rules, expectations, or agreements placed on your partner that state they cannot engage in relationships besides you.

You are multiamorous if you have no rules, expectations, or agreements about your partner’s romantic/sexual behavior with people besides yourself.

Remember this is a spectrum, going from lots of rules (no flirting) to medium rules (you can kiss but no sex) to no rules (you can do literally anything you want). For fun I’m going to provide the Amory Spectrum:

  • 0. Exclusively uniamorous; all extrarelationship romantic/sexual expressions are disallowed; no flirting, sexting, nude photos; can include forbidding being alone for too long with other people or ‘leading them on’; usually uncomfortable with watching porn or expressing attraction to others
  • 1. Predominantly uniamorous, only incidentally multiamorous; all obvious extrarelationship romantic/sexual expressions are disallowed, but leniency for flirting or engaging in light touch. Acceptance of expressing attraction to others and porn use.
  • 2. Predominantly uniamorous, but more than incidentally multiamorous. Most extrarelationship romantic/sexual expressions are disallowed, but with strong leniency; can include approval of nude photos, kissing and light petting, or attending sex/nude/kink parties (as a couple, without interacting with others). Most camgirl’s partners fall within this category.
  • 3. Equally multiamorous and uniamorous: Includes swinging, having threesomes, and occasionally allowance of very casual/occasional extrarelationship interactions, but with disallowance of any serious or regular extrarelationship interactions.
  • 4. Predominantly multiamorous, but more than incidentally uniamorous: general extrarelationship romantic/sexual expressions are allowed with several rules, such as strongly enforced relationship hierarchy, and can include regulations of number of partners allowed, the frequency of their interactions, or moderate restrictions on their sexual activities
  • 5. Predominantly multiamorous, only incidentally uniamorous: the majority of extrarelationship romantic/sexual expressions are allowed with few rules; can include light prescriptive hierarchy or minimal regulation of sexual behavior.
  • 6. Exclusively multiamorous: all extrarelationship romantic/sexual expressions are allowed; no rules or requirements are instituted, and no prescriptive hierarchy is instated

Also: rules for the purpose of sexual safety, such as getting tested regularly or using condoms, do not count towards the multiamory spectrum.

If you date someone for twenty years with no rules about what they can or can’t do, but they never actually get involved with anybody else, then you are multiamorous but functionally monogamous.

If you prefer relationships that tend to be functionally monogamous, you can actively search for monogamous partners while both of you remain multiamorous.

If you insist that you and your partner will only love each other forever, that neither of you even experience the desire for others, and you also have rules that your partner can’t act upon desires even if they do have them, then you are both uniamorous and monogamous.

If you have no rules about your partner’s behavior but they have rules about your behavior, then you are multiamorous dating a uniamorous person, in a monogamous relationship.

Uniamory instituted out of fairness does not count; if you are level 6 multiamorous but dating someone who is level 2 uniamorous, and your partner agrees to not take advantage of your level 6 leniency because it wouldn’t be ‘fair,’ and instead acts as though you are level 2 uniamorous too, then this does not make you uniamorous.

Polyamory and uniamory aren’t really compatible, but sometimes you see poly relationships that rank low on the amory spectrum. If you consider yourself poly but are a 3 on the amory scale, then you might be on the uniamorous side of polyamory.

Basically, I think putting “restrictions placed on partner” into a highly defined, separate role to be a strongly illuminating way of looking at relationship structures. Frequently I find people citing monogamous motivations to explain their uniamory implementations (e.g., “We’re level 1 monogamous because neither of us find anybody else to be attractive!”)