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Psychedelics · 2025

THRIVE Model of Psychedelic Integration

Psychedelic integration is consolidated when insights are translated into sustained change through a multidimensional, functional, culturally situated formulation oriented towards everyday life.

The THRIVE Model of Psychedelic Integration is a framework for psychedelic preparation and integration formulated by Ashvind N. Adkins Singh and Glauber Loures de Assis in 2025 in response to the limited standardisation of integration, the limited representation of ecological, somatic, relational and existential dimensions and the difficulties of accessibility and cultural adaptation in many existing protocols. The acronym THRIVE organises six interconnected facets — The Outdoors, Holistic Health, Relationships, Internal Self, Values, Existential Meaning — that make it possible to appraise which domains require attention and to select practices by the therapeutic function they serve, rather than by rigid adherence to a single technique. Its complementary instrument, the THRIVE Respondent Interview Protocol (TRIP), operationalises the model through a 60–120 minute semi-structured interview that examines each facet with a parallel formulation of six domains — Predisposing, Precipitating, Perpetuating, Protective, Previous Experience and Present Status — and translates the findings into an individualised integration plan. The process is distributed across preparation, acute integration during approximately the first month, and sustained integration over months, with daily micro-practices, facilitated sessions, follow-up, readjustment and progressive autonomy. THRIVE is conceived as a trans-substance, multimodal framework that can be applied individually, in groups or in communities and can combine nature practices, somatic regulation, relational work, psychological reflection, values clarification and existential elaboration, while maintaining a logic of cultural adaptation and measurement-based care. Its specific object is the multidimensional integration of the psychedelic experience and the translation of its possible insights into sustained change, so its clinical structure differs from protocols centred on one substance, one administration sequence or one specific therapeutic community. The authors themselves present THRIVE as an emerging theoretical model that still requires prospective validation and controlled trials of the framework as a whole.

Theory of change

Change is consolidated when the psychedelic experience is formulated across six interconnected domains and its insights are turned into practices and actions that are functionally fitted, culturally relevant and sustained over time.

Core ideas

  1. Psychedelic integration is a multidimensional translation of the experience into life

    THRIVE understands integration as a continuous process in which insights, bodily experiences and relational revelations acquire value when they can be incorporated into changes in everyday life. The extraordinary experience is thus connected with nature, body, relationships, self, values and existential meaning, avoiding the reduction of integration to remembering or interpreting the content of a session. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration).

  2. The six facets widen integration beyond psychological processing

    The THRIVE architecture distributes integration across The Outdoors, Holistic Health, Relationships, Internal Self, Values and Existential Meaning in order to correct many protocols' tendency to concentrate on verbal and cognitive processing. The thesis is that an experience may simultaneously require changes in habits, bonds, relationship with nature, values or cosmology, and that those domains must be assessable with the same clinical legitimacy. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Bathje et al., 2022, Psychedelic integration).

  3. Clinical function organises the choice of techniques

    THRIVE distinguishes between the observable form of a practice and the function it serves, allowing the same intervention to serve different purposes and different techniques to produce a similar function. This logic preserves coherence without imposing a single technique and makes the fit between need, culture, context and function the central criterion for choosing a practice. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration).

  4. TRIP turns a holistic architecture into a structured clinical formulation

    The THRIVE Respondent Interview Protocol prevents the model's holistic character from remaining a list of wellbeing areas: each facet is explored with six parallel formulation domains and can be linked to specific measures, priorities and aims. The interview makes it possible to individualise the plan without losing comparability and creates a basis for longitudinal monitoring and data-informed practice. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration).

  5. Integration begins before the experience and continues after the acute phase

    THRIVE adopts an extended temporality: preparation already forms part of integration because it establishes context, resources and priorities; the first month concentrates micro-practices and facilitated sessions; and the sustained phase prolongs the incorporation of changes through follow-up, community and autonomy. This temporality aligns with perspectives that understand integration as a continuous process rather than a brief epilogue to the psychedelic session. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Bathje et al., 2022, Psychedelic integration).

  6. Change must be recognisable in behaviour and everyday functioning

    Intense insights do not by themselves constitute consolidated integration. THRIVE links values-behaviour alignment, health habits, relational actions, nature practices and other forms of behaviour to the maintenance of change, and uses follow-up to observe whether the experience is effectively being translated into daily life. This orientation coincides with integration instruments that distinguish inner reflection from behavioural engagement. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Frymann et al., 2022, The Psychedelic Integration Scales).

  7. Connection with nature constitutes a clinical dimension in its own right

    The Outdoors grants the relationship with nature a specific status in integration, drawing on research associating psychedelic experiences with increases in nature relatedness and with changes in wellbeing. THRIVE turns this dimension into an assessable source of practices and aims instead of treating the natural environment merely as a setting for administration. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Kettner et al., 2019, From Egoism to Ecoism).

  8. The body and everyday habits form part of integration

    Holistic Health incorporates sleep, physical activity, nutrition, pain, movement, breathing and interoception as variables capable of sustaining or hindering change. This thesis widens integration models centred on conversation and recognises that the reorganisation of experience may need a sufficiently stable physiological and behavioural base in order to consolidate. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Price & Hooven, 2018, Interoceptive Awareness Skills for Emotion Regulation).

  9. Integration is also relational and communal

    Relationships starts from the premise that psychedelic changes can modify how a person bonds, asks for support, sets boundaries or understands belonging, and that bonds can facilitate or obstruct the consolidation of change. Evidence on communitas and connectedness provides a basis for including group support and community without turning THRIVE into a specific community-of-practice protocol. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Kettner et al., 2021, Psychedelic Communitas).

  10. Values and existential meaning require different scales of intervention

    THRIVE separates the practical question of the principles that guide decisions from the broader question of purpose, mortality or transcendence. This distinction makes it possible to translate values into concrete actions without reducing mystical experiences to behavioural goals, and to explore existential meaning without substituting spiritual abstractions for everyday change. (Adkins Singh & Loures de Assis, 2025, The THRIVE Model of Psychedelic Integration; Griffiths et al., 2008, Mystical-type experiences occasioned by psilocybin).

Influences

  • Indigenous epistemologies
  • Contemporary psychedelic integration
  • Contextual behavioural science
  • Acceptance and Commitment Therapy (ACT)
  • Somatic therapies
  • Mindfulness
  • Positive psychology
  • Existential psychology
  • Research on connection with nature
  • Research on communitas and social connection
  • Implementation science
  • Measurement-based care

Key references

  • Adkins Singh, A. N., & Loures de Assis, G. (2025). The THRIVE Model of Psychedelic Integration: A Holistic Framework Bridging Indigenous Knowledge and Evidence-Based Practice. Current Treatment Options in Psychiatry, 12, 32. https://doi.org/10.1007/s40501-025-00368-7.
  • Bathje, G. J., Majeski, E., & Kudowor, M. (2022). Psychedelic integration: An analysis of the concept and its practice. Frontiers in Psychology, 13, 824077. https://doi.org/10.3389/fpsyg.2022.824077.
  • Frymann, T., Whitney, S., Yaden, D. B., & Lipson, J. (2022). The Psychedelic Integration Scales: Tools for Measuring Psychedelic Integration Behaviors and Experiences. Frontiers in Psychology, 13, 863247. https://doi.org/10.3389/fpsyg.2022.863247.
  • Kettner, H., Gandy, S., Haijen, E. C. H. M., & Carhart-Harris, R. L. (2019). From Egoism to Ecoism: Psychedelics Increase Nature Relatedness in a State-Mediated and Context-Dependent Manner. International Journal of Environmental Research and Public Health, 16(24), 5147. https://doi.org/10.3390/ijerph16245147.
  • Kettner, H., Rosas, F. E., Timmermann, C., Kärtner, L., Carhart-Harris, R. L., & Roseman, L. (2021). Psychedelic Communitas: Intersubjective Experience During Psychedelic Group Sessions Predicts Enduring Changes in Psychological Wellbeing and Social Connectedness. Frontiers in Pharmacology, 12, 623985. https://doi.org/10.3389/fphar.2021.623985.
  • Price, C. J., & Hooven, C. (2018). Interoceptive Awareness Skills for Emotion Regulation: Theory and Approach of Mindful Awareness in Body-Oriented Therapy (MABT). Frontiers in Psychology, 9, 798. https://doi.org/10.3389/fpsyg.2018.00798.
  • Davis, A. K., Barrett, F. S., & Griffiths, R. R. (2020). Psychological flexibility mediates the relations between acute psychedelic effects and subjective decreases in depression and anxiety. Journal of Contextual Behavioral Science, 15, 39–45. https://doi.org/10.1016/j.jcbs.2019.11.004.
  • Griffiths, R. R., Richards, W. A., Johnson, M. W., McCann, U. D., & Jesse, R. (2008). Mystical-type experiences occasioned by psilocybin mediate the attribution of personal meaning and spiritual significance 14 months later. Journal of Psychopharmacology, 22(6), 621–632. https://doi.org/10.1177/0269881108094300.
  • Yaden, D. B., Graziosi, M., Owen, A. M., et al. (2025). A Field-Wide Review and Analysis of Study Materials Used in Psilocybin Trials: Assessment of Two Decades of Research. Psychedelic Medicine, 3(1), 1–18. https://doi.org/10.1089/psymed.2024.0019.
  • Fotiou, E. (2020). The role of Indigenous knowledges in psychedelic science. Journal of Psychedelic Studies, 4(1), 16–23. https://doi.org/10.1556/2054.2019.031.