The Order Of The Amethyst Heart 2.0

July 9–12, 2026
Location: Portland (Oregon)
Immersive Experience
LARP

A Live Action Role Play Of A Cult's Journey Towards Transcendence

A farm 1.5 hours away from Portland, Oregon
Two Runs: July 9-12
or July 16-19, 2026
$375-575

Apply

It is the twilight of the world as we knew it. Memory is no longer trustworthy. Stories slip through the cracks of the mind, fracturing the coherence of who we once were. It is said that the wars of the End Times are waged not with steel, but with attention. Yet, in this dissolution, a spark remains. A chosen few—those who still hum with the song-story of consciousness—have gathered to form the Order of the Amethyst Heart, bound by resonance and the worship of the Inner Ultraviolet. You are among us now. Whether by fate, faith, or sheer desperation, you have chosen this path. We believe the world’s unraveling is not its end but its transformation. We can stitch the fabric of being back together—perhaps into something even better than before. But resonance is fragile. The Weird Unwinding tears at the edges of reality, and even within the Order, doubts and discord grow. It is said that only those in true harmony will survive the coming dissolution. The work ahead will demand clarity of purpose. There is no escape from the unraveling. There is no return to what was. There is only the path forward, through unity and surrender. Will you answer the call?

The Order of the Amethyst Heart is a 4-day immersive experience modeled off of Nordic LARPs. You will play as a member of the order in a near-future as society grows closer to the end-times. The chapter you are part of is located on a small farm 1.5 hours from Portland, Oregon. You will begin the LARP as yourself, entering the order and immediately being given a new name. Over the course of the weekend players’ characters will emerge and take on unexpected developments and encounters.

Cult?

Here’s our take on cult. There is some better way to live life than your current state of existence. The path towards this “better life” involves practices that are questionable – i.e. these practices go against your current belief frameworks and can be psychologically and physically challenging, edgy or upsetting. Some people have walked this path, and so therefore know which practices and beliefs will ultimately lead towards this better life. And some people have not yet walked this path, and so will have to trustingly follow others. What makes a cult more culty (and less like meditation, yoga, or religious orders) is how aberrant the practices are (i.e. how much they go against the central moral and epistemological beliefs of normative culture) and how disparate the power dynamics are. 

Why Play Cult?

In our modern, western secular culture there is a lack of communal belonging that can hold both a devotional practice to the divine, and a wild, expressive transformative process of authentic embodied experience. So many of us are enchanted by the ideal of living with friends in the country. So many of us are enchanted by the ideals of radical community – an antidote to our radical western individualism. So many of us are begging for a deep immersion into the sacred, the natural, the divine – an antidote for our scientific secularism. And so many of us are needful of wild, authentic expression – an antidote for the stale, prescribed formalities of our culture. We want to create an experiential container (safe-enough space) to provide people access to these desires, not only as a means of giving our souls something that we desperately need, but primarily as a means of exploring and playing with vital existential questions. What is it to lose all sense of self? What is it to give up our psyches into the collective? To share in a wider set of bodies, beliefs, images? To disown our individual egos and to become part of something larger? Each other, nature, the divine? What fissures, fractures and frictions arise on this journey? How can we be with them, and how will they impact this process? What happens to us as we follow others towards behavior that has positive intentions, but whose means are edgy, challenging or dark? What happens to us as we lead others towards these places? 

Who is this intended for?

You do not need to have any experience with LARPing or role play.
​Our event is intended for participants who:

  • Want to play with what it is like to be in a cult
  • Want to play with edgy practices related to: transcendence, healing, authenticity, full ranges of expression
  • Want to play with giving up individuality, ego and self
  • Want to play with radical followership and leadership
  • Want to play with some of the edges listed below
  • Are able to follow rules
  • Are in a place in their lives where they have extensive emotional support and resources (in case they are needed for aftercare)
  • Are not currently experiencing unmanaged or acute mental health conditions, and feel confident that they have the emotional stability and resources to fully engage with the intensity of the event.
  • Are comfortable knowing their boundaries, and feel confident expressing a “no” even when within dynamic and intense relational contexts, and/or who consent to potential emotional fallout that occurs with the possibility of over-extending their boundaries and consent  
  • Are comfortable giving and receiving non-sexual, physical touch and intimacy with strangers. For example: cuddling, eye gazing, etc. 

“I could really explore important places I needed to get into and the experience was incredibly powerful and rewarding. I would come back in a heartbeat.”

“Absolute peak experience”
“What the F#*!@, What the F#*!@, What the F#*!@…..I think I really want to join a cult now.”

Edges we may play with

Out of body experiences. Transcending ego and a sense of self. Physically and emotionally demanding rituals. Leading or following behavior that may be ethically questionable. Rejection. Emotional abuse. Anger. Manipulation. Ambiguity of consent. Gaslighting. Public shaming.

*Please note that we are playing with these edges in the spirit Jungian shadow work such that we may explore the less known parts of self. “Everything that irritates or disturbs us in others can lead us to a better understanding of ourselves.” (Jung) This is how we find our blindspots before they find us. As our world grows increasingly extreme, we too must intensify our personal boundaries that we may hold space in impossible times. We will approach these edges with consent, and we will give participants an opportunity to share what kind of edges they are interested in playing with (out of game) and then have different amounts and types of edge-play for participants (in game) depending on their choices.

Edges That We Will Not Play With

We will not play with sexual abuse or violent physical harm. We will also not discriminate against others based on off-larp (out-of-character) attributes (including: age, physical appearance, sex and/or gender identities including transgender status, race, disability, neurodiversity, nationality, religion, parental status/choices, class or social status, sexuality or relationship choices).

Venue

The event will take place at Elkenmist, a 120 acre working farm nestled into 200,000 acres of wilderness located in Skamokawa, WA a 1.5 hour drive from Portland, OR. The farm has sheep, horses, rabbits, vegetables and old growth maples. With the exception of a beautiful yurt that can fit 25 people, most of the setting will be outdoors (sauna, outdoor showers, outdoor kitchen, fire-pit, hundreds of acres for hiking, etc). The location is rustic and does not offer modern amenities like indoor showers, toilets, heating, electricity, or cell service.  Participants will be expected to bring camping gear and supplies with them.  

How We Will Navigate Safety

The application process is meant to vet participants that are able to adhere to the list of above. The weekend will begin with workshopping out-of-character where we go over safety rules and practice their compliance. Once the LARP begins we will institute a safe-word policy that indicates a participant needs to step out-of-character and is making a request for another player to also step out to navigate some dynamic out-of-character. We will also have a red light, yellow light, and green light system for navigating edgy moments within the LARP. Additionally, we will have a room that will be a dedicate safe-zone for being out-of-character.   

Please note that we do not anticipate that we will create a perfectly “safe” environment. We hope to create a “safe enough” environment through a moderate degree of planning, structuring, leadership and vetting to mitigate risks. Edges will be explored, boundaries may be crossed, and emotional fallout may occur. We hope to create a structure that lessens the potential for that fallout to be catastrophic.

What Can I Expect To Do?

The Order of the Amethyst Heart is a religious order, and the LARP is about recreating the feeling of what it is to be in a cult that is as extreme in its communality as it is in its efforts to achieve transcendence. The Order has highly structured days that follow a collective rhythm of prayer, singing, working the land, ritual, eating and sleeping. For our LARP you can expect us to lean heavily into the ritual aspects, especially those aimed at transcendence and cleansing of the soul. These practices are blends of real practices such as: processwork, breathwork, psychodrama, kundalini yoga, kirtan, etc. Inevitably there will be some disorder thrown into the orderliness of our chapter. There will be a mixture of planned rituals, unplanned events, and open time for improvisational interactions and conversations. 

Will I Play A Character?

All players will begin as themselves, ready to enter the Order of the Amethyst Heart as new initiates within a world that is remarkably similar to our own. In that regard, we ask participants to come in with some authentic interest in joining an order aimed at communal transcendence. You can choose your orientation to this at first (for example: skeptical, devotional, aspirational) but it should be in line with your actual orientation towards The Amethyst Heart and what it represents to you. Once the LARP begins, time will advance in steps rather than continuously: we may play for a few hours in one setting, then resume the story weeks, months or years later. Within these ruptures in time players will make important choice points regarding their character which can affect how you have grown or changed in the period of time between scenes. These choices invite players to explore personal edges that matter to them, leaning more fully into their shadows, desires, and longings. 

Brief Schedule

Our event will begin with everyone arriving between 4-7pm on Thursday. During this time you are welcome to set up your tent and get acquainted to the property, walk around, and begin connecting with the other participants. We will have dinner together on Thursday and settle in with some games and introductions. 

Friday morning and early afternoon will be devoted entirely to “workshopping.” Workshopping will involve checking in, going over safety mechanics, explaining how our LARP will be structured, and going over some of the core mechanics and techniques. Breakfast and lunch will be entirely “out of game.” Our LARP will begin in the afternoon or early evening on Friday, whereupon we will fully enter our fictional world. From Friday evening until Sunday at 3pm we will mostly be “in game”, taking some key opportunities to step out of character, reflect and make important out-of-game decisions. A more detailed schedule of “in game” and “out of game” scenes will be given upon arrival. 

Generally, you can expect to wake up quite early on Saturday and Sunday, around 6am (as most devotional communities do). Most meals will be in-game, and participants will be responsible for helping out with meal prep (like most intentional communities). The LARP will follow some pre-determined events, but most of the play will be emergent with major choices and rituals co-created by the players. The LARP will end at 3pm on Sunday, and afterwards we will have 2 hours of structured time for integration out of character. If you have to leave ASAP on Sunday, the official ending of the container is at 5pm. However, everyone is strongly encouraged to stay another night at Elkenmist (completely out of character and out of LARP) to add more time for processing and integration. We will ask participants for a small additional camping fee (around $20) who want to stay the additional night.  

Out-Of-Town Participants

Our event accommodates out-of-town participants who want to fly in to Portland to attend the LARP. You will need to secure travel to arrive by Thursday morning at the latest (Wednesday arrival would be even better). And then departure would have to be late Sunday evening (9pm or later) or Monday morning. While we are not able to secure travel from Portland, we will share a rideshares document so that participants can arrange ride sharing amongst themselves.

Meals

All food will be collectively cooked by participants. Participants without experience cooking for large groups will take roles of sous chef, or cleanup. The meals will include breakfast, lunch and dinner. They will be simple, healthy and largely resourced from the farm. We will take account of dietary restrictions and needs and provide reasonable accommodations. 

Price

The cost of the 4-day LARP will be sliding scale income-based tuition.
It will have 3 tiers: $375, $475, and $575. This cost includes all food and lodging for the event.

Apply

What To Bring?

  • Warm clothes (it can get cold at night)
  • Shoes that can get wet (the grass can be wet and muddy)
  • White clothes (at least one pair)
  • Any special food you want to eat (snacks, etc)
  • A headlamp (its dark at night!)
  • Tent, sleeping bag, pad (if you are traveling from far away and cannot bring some of these items there may be an option to purchase them for an additional fee)

Inspirations & Practices That Have Informed This Larp

Our inspiration for this kind of structure comes from the Nordic tradition of Live Action Role Play (read more about it here). Our inspiration for the kinds of activities that we will be exploring comes from the facilitators backgrounds in: Processwork, Kundalini Yoga, Butoh, Psychodrama, Somatic Practice, Circling, Authentic Relating, Internal Family Systems, and more. Our conceptual inspiration comes from authors like: Jung, James Hillman, Stanislov Grof, Jefferey Kripal, Arnold Mindell, Robert Bly, Robert Johnson, Connie Zweig, Irvin Yalom, Starhawk, Robert Moss, Rollo May and Victor Frankl. 

Facilitators Bios

Aaron Finbloom is a philosopher, artist, and psycho-spiritual practitioner whose work aims to expand transformative inquiry through relational games, role play, performance art, and conversation scores. He co-founded The School of Making Thinking (SMT) and is the founder and director of The Deep Play Institute (DPI). His projects have been featured internationally at venues such as the Museum of Contemporary Art in Chicago, Gallery 151 in New York, Maschinenhaus Kulturbrauerei in Berlin, UNAM in Mexico City, Performance Works Northwest in Portland, and MainLine Theatre in Montreal. Trained in Circling, Psychodrama, Buddhist Meditation, and Processwork, Aaron holds a PhD in Interdisciplinary Humanities from Concordia University in Montreal and teaches philosophy at the City College of New York.  www.finblooming.com

Dennis Palazzolo lives and works in a LARP where he plays the character, DenZolo, a Psychiartist living on a rural farm who is learning to live in accordance with the sentient land, air and water of Skamokawa, WA. As a Psychiartist, he prescribes creative role play as the cure for most modern maladies and dream unfolding as the path to integrity. Having earned a Masters degree from The Processwork Institute in 2014, he has been thoroughly bewitched by renown astrologer-alchemist Carl Jung and lives under his spell. Before, during and after that, DenZolo was an Artemesia weed in a field of Butoh and Yoga flowers, dancing in obeisance to the wind, that could be steeped into a medicinal entheogenic tea. He has exhibited and performed at The Brooklyn Museum, The Wolfsonian Museum, Gallery Emmanuel Perrotin, Miami Basel, Art Basel Switzerland and The Museum of Capitalism.

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This statement marks a shift in our orientation. While the values we describe have been an undercurrent of our work, they’ve drifted in and out of our awareness alongside other, sometimes contradictory, currents. Through writing this statement we attempt to swim in this one more faithfully:

Some strains of Buddhism and psychoanalysis meet in an anti-capitalist critique pushing us to look at the nature of desire as an endless self-perpetuating cycle of attainment and loss. The marketing for a product explicitly or implicitly says something like, “if you buy this product it will relieve your suffering.” These promises fail to disclose the truth about desire, at best, providing bandaids, or temporary resting places along a journey. At worst, their marketing and our participation in the fiction of fulfillment perpetuates even deeper and more prolonged suffering.

We aspire to consciously uncouple from the logic of commodity in what we offer at DPI. We attempt to disclose the truth regarding desire itself: that it endlessly perpetuates, and that no material or immaterial substance given to our psyche will ever truly nourish us; we are hungry and insatiable.

Through this orientation, where commodity acquisition offers transcendence, we attempt to offer immanence. Like monotheism’s vision of the afterlife as a relief from the present, capitalist consumption dangles a more pleasant future just ahead. We design structures and rituals to sanctify the mess of the now.

Even as we attempt rigor in this regard, we constantly fall into traps of desire. It is endlessly tempting to read salvation into our offer to sanctify the messes of the present. As facilitators we too want to be saved from suffering, and we unknowingly bake that longing into our offerings and affects. The same unfortunate situation occurs within both Buddhist and psychoanalytic traditions, where students encounter the truth of each system as a salvific balm.

Our task then is to keep insisting that we will not heal you. That you are always broken. And that playing with your brokenness, our primary task, will ultimately fail as well. And that, as Pema Chödrön insists, real bravery is not about holding on to hope, but about allowing ourselves to touch hopelessness directly. That when we lean into our groundlessness, rather than scrambling to escape it, we discover a deeper kind of courage — the willingness to rest in the unknown. Can we hold that immeasurable loss? Can we at least touch this loss together? Can we play with it not by only offering lightness and buoyancy to it, but also by merely sitting with each other with our shrunken, bated breaths, as we encounter aloneness together? That is the kind of deep play we aspire to offer.

We, the leadership and facilitators of The Deep Play Institute, want to speak to what it means for us to hold authority in our programs. We want to acknowledge the lineages of what we are offering, as well as our ignorance of many of the branches of those influences. In this acknowledgment, we borrow heavily from the language of Hana Van Der Kolk in their facilitation of somatic practices. The methods we offer are only in small part influenced by our own creativity—they derive from a complex interweaving of teachings and teachers, who themselves are complex interweavings of teachings and teachers. We will name these teachers, lineages, and influences wherever we are aware of them. However, as Hana writes: “We recognize that colonization, white supremacy, and globalization have erased some of the clarity of influence. We will do our best to unforget in the context of a culture that actively produces ignorance.”

At DPI we see it as our responsibility to explore barriers to play—to explore the question of: “What makes play hard?” We work this question into the structure of our play so that we don’t miss out on the wisdom that’s offered by participants of various social identities, legacies, and landscapes of ability. People of different races, classes, ethnicities, ages, neurodivergences, sexual orientations, abilities, and genders may find particular play with particular people and leaders challenging in ways that reflect the impacts of their intersecting identities. Rather than orient toward these hardnesses as obstructions, we work to see them as opportunities to play more deeply and reverentially with one another’s perceptual gifts. The play becomes magical, political, and deeply experimental as it continually welcomes friction as an impetus for creativity.

We recognize that people from marginalized groups—whether due to visible or invisible identities such as race, age, ability, or disability—often carry a heavier burden in shared spaces, including our play spaces. For someone with relative privilege, it might feel brave to say something like, “I feel shy” or “I’m struggling to speak up.” For someone from a marginalized identity, however, speaking a simple truth—such as acknowledging the discomfort of being the only visibly disabled person in the room—might feel profoundly vulnerable—in large part because they might reasonably expect the dominant group to struggle to gracefully receive this. The challenges and tensions in these spaces are not evenly distributed, and there can be an illusion of equality when everyone is invited to “speak hard truths.” At DPI we are committed to exploring ways to reduce and cope with this inequity. We also believe profound creativity and resilience can emerge when people play with these tensions, and discomfort can be redistributed in ways that are meaningful and liberatory for all involved.

When friction arises during our workshops, we observe it through the lens of the inequities and dynamics we’ve described. In these moments, we improvise to understand the unfolding group process and learn from the experience rather than rigidly follow our original plans. This is much easier said than done, however, and we recognize that as facilitators, our various privileges and limitations can impair our skillfulness in navigating how to responsibly and reverentially hold authority. Sometimes, our own shame, resistance, and avoidance prevent us from seeing, let alone playfully encountering, these frictions. We see these moments as some of our most profound opportunities for growth and seek feedback throughout our programs to that end. We hope for your grace and patience as we continue to refine our practice.​