In this episode of the podcast, Joe interviews Adam Bramlage: Founder and CEO of Flow State Micro, a functional mushroom company and microdosing educational platform.
Bramlage talks about his journey to psychedelics and discovery of microdosing, and how he worries that the troubling issues he saw in the legal cannabis industry are already finding their way into the psychedelic space. He discusses what he experienced when he started microdosing; how he connected with James Fadiman; how he defines microdosing; the concepts of neurogenesis and a gut-brain axis; how more and more professional athletes are using psychedelics to heal brain injuries as well as optimize performance (and how leagues may handle this going forward); concerns over chronic microdosing; and why the goal is always to microdose less over time.
While we expected to hear about the benefits of microdosing, their conversation also goes deep into its history and our ancestral connection to psychedelics (particularly psilocybin), touching on Hernán Cortés; R. Gordan Wasson banking for the vatican; Christianity, Jesus, and mushrooms; repeated examples of control through the erasure of history; Tim Leary; Al Hubbard; MKUltra; the Tarahumara Indians’ peyote-influenced ultra-running; cave paintings; Whitey Bulger, and more.
Bramlage is a speaker on May 27th’s Microdosing Summit (along with Joe), and just released a new “Microdosing Movement Masterclass” in collaboration with the San Francisco Psychedelic Society, which focuses on our ancestral connection to psychedelics and the potential evolutionary use of microdosing. Use code psychedelicstoday at checkout for 10% off!
Notable Quotes
“I’m a single dad to two kids, and both of those kids, at periods of time in their life, were raised on a cannabis farm. And what I’ll tell you is this: when you normalize these plants and these tools and it’s just like a flower or a squash that my kid sees farmed like the farmer next to me, my kids want nothing to do with cannabis. It is so uncool. It’s the last thing they want to be around. I don’t have any worries about my son or daughter smoking pot. And why? Because we normalized it. And if you look at Portugal and what they’ve done with drugs and the success they’ve had with decrim legalization, supporting substance abuse issues with therapists and programs; this is the future. This is the answer.” “We have an ancestral and evolutionary connection to these plants and it’s only in the last couple hundred years that they’ve been made illegal and bastardized. …We’re putting five or six year old kids on Adderall (which is methamphetamine), but we’re pointing fingers at a parent who gives their kid 10 milligrams of a mushroom.”
“Psychedelics have an afterglow, or a 48-hour effect, so you don’t need to microdose seven days a week. You can take it on a Monday, take Tuesday off, and you’re still getting benefits. So what I see over time with microdosing is the more people use it, the less they need it. This isn’t a Western medical model of: you’re going to take microdoses five days a week because it regulates your blood pressure and your heart condition. It’s not like that. This is more like: the more people are microdosing over time, the less they need it. …When I’m coaching people or working with clients, the goal is to eventually not microdose.”
Adam Bramlage is Founder/CEO of Flow State Micro, a functional mushroom company and microdosing educational platform focusing on harm reduction and best practices. Bramlage works one-on-one with clients to optimize their microdosing experience. He’s helped hundreds of people, from professional athletes to people suffering from addiction and depression, achieve incredible results through microdosing. Bramlage works closely with psychedelic researcher, pioneer and father of modern microdosing, Dr. James Fadiman. In collaboration with Doubleblind Magazine, Bramlage launched his 14 episode online course “How to Microdose,” which was recently featured in Forbes Magazine as one of the masterclasses of psychedelics, and received an award from Gear Report for Top Ten Wellness Products of 2021. In collaboration with the SF Psychedelic Society, he has recently released his online Microdosing Movement Masterclass, looking at our ancestral and potential evolutionary use of microdosing. He is co-founder of the Microdosing Support Network, the first free online monthly microdosing support group. Prior to his work with mushrooms, he spent more than a decade in the Prop 215 and Prop 64 California cannabis space as a farmer, distributor, and manufacturer. He hopes psychedelics does NOT go the same route as legal cannabis.
In this episode of Vital Psychedelic Conversations, Kyle interviews clinical psychologist, author, and researcher, Dr. Adele Lafrance.
Lafrance developed Emotion-Focused Family Therapy, which focuses on the role of the family in psychedelic work. Realizing that the healing process disrupts systems and that dealing with a loved one who is going through a massive shift can be quite challenging for their loved ones, the idea behind EFFT is teaching family and significant others emotion-processing and behavioral support skills, how to make therapeutic apologies, how to recognize defensiveness and not react in a knee-jerk way, and how to find problematic caregiving problems where families accommodate for mental health issues (and therefore perpetuate them). While not typical for adults to involve significant others or family in therapeutic processes, she has found that if done correctly, it can be extremely helpful.
She talks about anger: how we struggle with expressions of anger, the idea of healthy anger, and the ways psychedelics can help us move from rejecting anger to assertion. And she discusses the Hoffman Process; emotion coaching; the power of validation; similarities between EFFT and IFS; rolling with resistance; tips to incorporate family into therapy more; the concept of a shame hangover and checking in on “tomorrow you”; and that even with all the preparation in the world, there’s no way to adequately prepare someone for the vast array of possibilities within (and after) a psychedelic experience.
In addition to being one of the faculty of Vital (reminder that applications close on March 27th), Dr. Lafrance has a 4-Part, CE-approved EFFT Core Clinician Training course that begins April 4th. Click here for details.
Notable Quotes
“As a culture, we really, really struggle with healthy expressions of anger, both in delivering them and in receiving them, so we end up having these unconscious contracts with our loved ones where there’s this unspoken rule that we don’t …speak up for ourselves when we feel like things aren’t going okay, and both parties can be ‘okay’ with that. And one thing that psychedelics does …is that they help us connect to our healthy assertion, as a byproduct of the cultivation of self-love.”
“The paradox of rolling with resistance is that that’s exactly the most efficient route to releasing resistance.” “There’s actually no way to adequately prepare for what might come. And so I’ve incorporated that – this idea [that] there could be major shifts that are highly disruptive, you might reconnect to old memories that you completely lost connection to that are not pleasant and that will shake your world, or, you can have an experience of self-love that helps clarify your path forward in your career, and anything in between. …We don’t know what can happen. We don’t know. It can be a smooth re-entry, or it can feel like your life blows up, and you need to be prepared for that. What I do know, though, is that it is way more likely that anything that happens will be in the service of creating a more aligned life for you. That, I do feel comfortable saying.”
“Integrity is about doing your ultimate best, being supported, asking for help, and then when you fall down, you pick yourself back up, you learn from your mistakes, and then you teach others.”
Dr. Adele Lafrance is a clinical psychologist, research scientist, author, and co-developer of emotion-focused treatment modalities, including Emotion-Focused Family Therapy. A frequent keynote speaker at professional conferences, Adele has published extensively in the field of emotion and health, including a clinical manual on EFFT published by the American Psychological Association. She is passionate about helping parents to support their kids in a way that is informed by the latest developments in neuroscience. The knowledge and tips in her book, What to Say to Kids When Nothing Seems to Work is an effort to do just that. With colleagues, she also makes a wealth of caregiving resources available at no cost at Mental Health Foundations. Adele is also leader in the research and practice of psychedelic medicine, with a focus on ayahuasca, MDMA, psilocybin and ketamine. Currently, she is the clinical investigator and strategy lead for the MAPS-sponsored MDMA-assisted psychotherapy study for eating disorders and a collaborator/clinical support on the Imperial College study for psilocybin and anorexia nervosa. She is a founding member of the Love Project.
In last week’s blog, Ed Prideaux told us everything we know (and don’t) about Hallucinogen Persisting Perception Disorder (HPPD), visual snow syndrome, and flashbacks. In part 2, he addresses ways to deal with the distress of having HPPD and ways to reduce the risk of developing it in the first place.
The real “problem” with HPPD is distress: anxiety, depression, isolation, panic, and the unhelpful coping mechanisms people can develop to overcome these (alcoholism and drug dependency are sadly common among HPPD patients). Remember, this distress is what technically defines HPPD.
Many people live with significant visual changes and do not find them distressing – rather, they may be sources of enjoyment, “free trips,” artistic inspiration, or purposefully leaned into as part of spiritual or occult practice. The world looking different doesn’t necessarily mean you have a problem.
If you’re currently experiencing HPPD, though, overcoming the distress should probably be your first priority. Speaking crudely, once the distress is overcome, the visuals can more or less “take care of themselves.” With less distress, there is less fixation. With less fixation, there is less noticing. With less noticing, the visuals are less noticeable. They may rapidly normalize, filter in the background, and can disappear unexpectedly with time.
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
How Can We Address This Distress – and Bring the Visuals Down?
Medication and clinical help: Many in the HPPD community have found relief in the use (especially in the short-term) of medications including Lamotrigine and Klonopin. They can bring visuals and anxiety way down, though some report their symptoms getting worse. They can always bring side effects, too, so some caution is advised.
Healthy lifestyle changes: Many HPPD patients report the decline and resolution of their symptoms – or otherwise acceptance and returning to “normal” life after avoiding further drug-taking, exercising regularly, cutting out processed foods, or trying specific elimination diets.
NotingTriggers: Pay attention to your triggers and act accordingly. Visuals and other HPPD symptoms can surface in response to:
Fatigue
Stimulation, including caffeine
Anxietyand stress
The nature of the environment: visuals are more apparent in the dark, on blank surfaces, in enclosed rooms, and in environments where people had their original psychedelic experiences
Specific foods
Fixation and attention, including staring at blank surfaces and an anxious tendency to look out for visuals
Intoxication with other drugs, especially cannabis
You should also pay special attention to how your condition manifests beyond visuals, in particular, if you are experiencing Depersonalization/Derealization Disorder. More than visuals, it’s often the case that people’s distress comes from DP/DR, and a rich body of literature and therapeutic approaches have been explored for this condition.
Community: You can seek community from others, such as groups on Facebook, or the forums at HPPDOnline.com, r/HPPD, or r/visualsnow. However, tread cautiously around spending too much time on these forums. They can be extremely negative, and cause people to spiral and fixate on their perceptual changes.
Mindfulness meditation: The stress reduction and relaxation effects of meditation are well-established; many report breaking the cycle of visual fixation through learning to hone their attention.
Cognitive techniques: Cognitive Behavioral Therapy (CBT) and Acceptance and Commitment Therapy (ACT) may be useful for accepting and reframing perceptual changes. Challenging the internal beliefs triggered by HPPD could reduce both distress and the visuals – in particular, the beliefs that patients are “brain damaged,” “weird,” “isolated,” or a “casualty.”
Psychedelic integration: Introspection, journaling, and (if you can find and afford it) specialist, psychedelic-informed counseling can be helpful. In particular, you may benefit from exploring the particular details and events of what may have caused HPPD to originally materialize.
Somatic approaches: Certain somatic/bodily therapies have proven helpful for people with Visual Snow Syndrome. This includes the use of acupuncture, muscle relaxation techniques, neck massage, and specific dietary interventions.
Reframing: It may be helpful to learn that many people are not troubled by their perceptual changes. Again, they can be just a “thing” – how one sees now – that’s different, and not necessarily bad. Other people actively enjoy their perceptual changes or view them in a spiritual way, such as glimpsing auras, having broadened the possibility of the mind, or in seeing the intrinsic shakiness of ordinary experience.
Without a deep, embodied grounding for your reframing, though, it can be hazardous. Make sure the frame is not just “in your head,” but truly held across your entire mind and body in a felt way. Don’t gaslight yourself into enjoying your perceptual changes if they are actually disturbing you.
Did you know there’s another version of our classic Navigating Psychedelics course that’s all online and can be taken at your own pace? Check out the Independent Learner edition!
How Can One Reduce the Risk of Developing HPPD When Taking Psychedelics?
There is reason to suspect that the immediate period after a trip – say, one-to-five days – is important.This is because the brain is still neuroplastic and affected by psychedelics for up to a week (or longer) after the trip. And HPPD may be understood as a problem of “resetting” one’s brain back into its ordinary perceptual categories after the shock of a psychedelic experience.
If you want to avoid HPPD, what matters is ensuring that your perception re-transitions to its prior sober state safely. In this one-to-five day period, it may be advised, then, to:
Sleep well.
Avoid cannabisand further drug-taking. Some people report that their HPPD was “kicked in” by a subsequent drug experience.
Process the psychedelic experiencethrough dedicated integrationpractices, such as journaling, contemplation, meditation, and inquiry. Speaking very crudely – and because HPPD may well be a “network disorder” involving cross-connected mixtures of perception, emotion and cognition – it may be that failing to integrate the experience may cause the energy to remain and be reactivated, including in cognition and possibly in perception (especially if the right triggers are also hit).
Keep stress and anxiety to a minimum.
Re-embodiment, or reconnecting to body sensations. Practices may be recommended, including through mindfulness meditation. This may help to reduce the risk of dissociative disorders like Depersonalization/Derealization as well.
Reduce screen use. Focusing on screens may cause a disembodying effect, as well as holding back the psychological energies activated by the psychedelic experience.
Avoid triggering environments, such as places that are enclosed or rich in blank surfaces, and try not to self-induce visuals through staring and fixation. If someone wants to be extra careful, they may wish to avoid the place where they had their psychedelic experience. “Training” the brain in hallucinatory ways of seeing while it’s neuroplastic may cause lingering changes once neuroplasticity is reduced and stable categories are reaffirmed.
Important Questions to Ask Before Having an Experience
Have you optimized your set and setting? HPPD seems to be more likely after bad trips or challenging experiences – the likelihood of which strongly depends on how people organize their set and setting. In particular, stress and trauma going into a psychedelic experience may be a trigger for HPPD experiences, even at low dose (and microdose) levels.
Have you experienced some unusual visuals before? HPPD patients may have had a higher-than-normal experience of certainvisual oddities, which are rare parts of normal perception. In particular, phenomena like visual snow, halos, after-images, floaters, and colors in the dark may suggest an underlying tendency in perception that could be triggered by a psychedelic drug to be more intense.
Have you tested your drug? If so, what drug are you taking? HPPD may be more likely with Novel Psychoactive Substances (NPSs) and Research Chemicals (RCs) with more unpredictable, less-researched, and possibly neurotoxic effects. Adulterants in street drugs may also have neurotoxic and other risky properties.
It seems that long-acting psychedelics like LSDare more likely to cause HPPD. While LSD may have certain advantages over other psychedelics subjective to each user, someone very conscious of developing HPPD (at least compared to other risks) may wish to avoid LSD in favor of a shorter-acting psychedelic.
How often are you tripping? Taking lots of psychedelics frequentlyis likely to be correlated with a higher risk of developing HPPD. This can be explained in a number of ways:
A higher likelihood of having a bad trip
Activating a latent genetic susceptibility
More likely to over-excite relevant perceptual circuits
More “re-training” of perception in hallucinatory ways of seeing
Less time in which to integrate properly one’s experiences, and a possibility of a “cascade” of neuroplasticity from taking psychedelics while still in a neuroplastic state
Do you have experience of Obsessive Compulsive Disorder (OCD), Autism Spectrum Disorder (ASD), Complex PTSD, Generalized Anxiety Disorder (GAD), or Attention Deficit (Hyperactivity) Disorder (ADD/ADHD)? While there has not been research on the relationship of HPPD to these conditions, reviews of online forums directly and indirectly suggest a relationship. People with Visual Snow Syndrome seem to experience these conditions more than average based on rough overviews, and people with these conditions may independently report certain visual changes similar to HPPD. Ifthere is a relationship between HPPD and these conditions, the connection may occur through tendencies towards disembodiment, hypersensitivity, overstimulation, and dissociation, all of which may have visual components – and may be amplified by psychedelic experience.
For more, this article’s tips, advice, analysis (and more) is also featured in a more in-depth HPPD Information Guide, which can be freely downloaded from the Perception Restoration Foundation’s website, where a more direct guide for those struggling with HPPD is also hosted. Owing to the tentative nature of our HPPD knowledge base, the PRF invites any and all comments and criticisms for the Guide at info@perception.foundation, and any worthwhile amendments will be quickly published.
The ancient origins of psychedelics used by humans are well known. For thousands of years, various indigenous people from all parts of the world have used psychedelics for certain ceremonies, medicines, and recreational purposes: Ayahuasca by the indigenous people of the Amazon; Psilocybin by the Aztecs; Peyote by Native Americans in the west; Ibogaine by indigenous people in west-central Africa.
In this episode of the podcast, David interviews Chief of Staff, Head of Operations, and “Chief Cheerleader Officer” atNue Life, Kabir Ali.
Ali speaks about the power of ketamine-assisted therapy and how his first ketamine treatment made him overcome 10 years of addiction and depression (and realize what caused it). He talks about addiction: his struggles, how people can have these relationships with anything, concerns over the addictive properties of ketamine, and the importance of having the right people in your corner – especially when using a substance to overcome another. And he talks about the lack of education in mental health he’s seen in his travels, how our current society seems to be driving us to escape, and how self-love (and the authenticity and freedom that comes from it) is one of the most overlooked and wonderful gifts of psychedelic-assisted therapy.
And he discusses Nue Life: how the clinicians he works with are magical people, the benefits he’s seen from integration work in group settings, the health coaching they’ve made a large part of their program, what he’s most excited about, and why he views Nue Life as a next-gen mental health company rather than a ketamine clinic.
Notable Quotes
“We’re certainly living in a space today where our environment is pushing us to escape. It doesn’t necessarily feel safe. There’s a lack of certainty in our social landscape over here today. And whenever I come by someone who is struggling with addiction, whether it’s someone that I am mentoring or personally coaching, it’s quite apparent that we cannot underestimate the value or the impact of our environment.” “That self-compassion, that self-love: it’s one of the most, I think, overlooked gifts of these treatments.”
“The biggest gift, again, is that self-compassion, that self-care, that self-love. But the authenticity and the freedom that comes through these discoveries or through these experiences that we share with psychedelics; that’s one thing that I think we, at times, look over, which is: what is it that you are actually walking away with when you embark on a journey with plant medicines or with ketamine? And that’s just really the authenticity that you just touched upon right now, and that is that liberating feeling where we can actually go ahead and pursue and live the lives that we once had, or perhaps, lead a life that we never knew that we could lead.”
Kabir Ali is an advocate for accessible and innovative mental health care. As an operations executive in the wellness industry, his passion is to create collaborative teams that provide effective treatment at the highest standards of compliance. Kabir grew up in West Africa and Bombay and began his career as an actor and filmmaker in Bollywood. The pressures of the entertainment industry and the incarceration of a close family member ultimately led to struggles with addiction. While in treatment, he began working in healthcare communications, where he found satisfaction using his storytelling skills to help others heal. Today, Kabir serves as COO of Mind Body Medicine and My Ketamine Home and as Head of Operations for Nue Life, a recently-launched startup that provides at-home psychedelic therapy. In his spare time, Kabir studies the intersection of addiction and family systems and looks forward to developing additional programs that bring affordable mental health treatment to underserved communities.
If you aren’t familiar with the Internal Family Systems model, this podcast serves as a great introduction, as Schwartz discusses how it came about and what it entails; how he views the Self; how IFS relates to the body; exiles, managers, and firefighters; the 8 Cs of self-leadership qualities; how to address the actions of one’s different parts; and how often people in psychedelic-assisted therapy sessions find themselves naturally thinking within the IFC framework. He believes that the different parts of the mind each have valuable qualities and resources, and psychedelics (and other non-ordinary states of consciousness) can help to re-harmonize the damaged parts, therefore allowing the Self to do its job as the inner healer.
He also talks about the importance of preparation and facilitators knowing their own parts; his psychedelic history and why he’s no longer afraid of death; what he strives for in integration work; the 5 Ps facilitators need; Sandra Watanabe’s concept of a “cast of characters”; soul retrieval; starling murmuration; and the Pixar movie, “Inside Out.”
Notable Quotes
“[Michael Mithoefer) kept track of how often, spontaneously, the subjects would start doing IFS without any coaching from the facilitators, and in the high-dose MDMA [studies], 80% would start working with parts spontaneously. And that felt very validating to me, like I had just stumbled onto a process that people naturally do once they access enough Self.”
“There are times where you just can’t convince these protective parts to let us get to an exile and heal it. And a psychedelic session can expedite that pretty easily, it seems.”
“For me, there is a big SELF, with all capitals, that’s kind of like the ocean, and then we’re a drop of that ocean – there’s a piece of that that’s in each of us that I’m calling the Self with a capital S. And when we take ketamine and we leave [our bodies], we’re actually going back into that ocean. And there’s a lot of bliss, at least for me. I mean, there [were] a few moments that weren’t so blissful, but much of it was just– I came back, and I say this and people find it hard to believe, but I have no fear of death now. I just know that it’s a transition into that ocean.” “I think the psychedelic world has been conditioned by a kind of passivity approach to being present with people and just trusting their own process. And that can do a certain amount of good, but you’re also missing the opportunities [for] doing some really deep healing.”
Dr. Richard C. Schwartz began his career as a family therapist and an academic at the University of Illinois at Chicago. There, he discovered that family therapy alone did not achieve full symptom relief, and in asking patients why, he learned that they were plagued by what they called “parts.” These patients became his teachers as they described how their parts formed networks of inner relationship that resembled the families he had been working with. He also found that as they focused on, and thereby, separated from their parts, they would shift into a state characterized by qualities like curiosity, calm, confidence, and compassion. He called that inner essence the Self and was amazed to find it even in severely-diagnosed and traumatized patients. From these explorations, the Internal Family Systems (IFS) model was born in the early 1980s. IFS is now evidence-based and has become a widely-used form of psychotherapy, particularly with trauma. It provides a non-pathologizing, optimistic, and empowering perspective, and a practical and effective set of techniques for working with individuals, couples, families, and more recently, corporations and classrooms. In 2013, Schwartz left the Chicago area and now lives in Brookline, MA, where he is on the faculty of the Department of Psychiatry at Harvard Medical School.
Hallucinogen Persisting Perception Disorder, or HPPD, is among the more mysterious, debilitating, and under-researched possibilities of psychedelic drug-taking. As enthusiasm around psychedelics and their possible benefits continues to grow, it’s imperative that researchers, user populations, and clinicians look closely at HPPD and other possible hazards.
HPPD is little-known among clinicians, and many reporting these experiences have trouble finding informed help. Treatments – pharmacological, psychotherapeutic, and somatic – are out there, and by reports, have proven useful for some, but no controlled trials have been performed to gauge their true effectiveness.
In this article – intended as an exercise in harm reduction, raising awareness, and ensuring true informed consent before people ingest psychedelics – we’ll outline the current knowledge base around HPPD, including indications of the gaps and where future research may prove useful. This article’s tips, advice, and analysis (and more) is also featured in an in-depth HPPD Information Guide, which can be freely downloaded from the Perception Restoration Foundation’s website, where a more direct guide for those struggling with HPPD is also hosted.
The HPPD Basics: What is it?
Hallucinogen Persisting Perception Disorder is a DSM-5 listed condition in which people experience lasting, distressing changes to their perception after taking psychedelic drugs. There are two types: Type-1, in which people experience episodic (usually sudden) “flashbacks,” and Type-2 (the more commonly reported), in which people’s everyday perception is altered.
These perceptual changes may be married with shifts in cognition, mood, and somatic experience, and further research is required to understand how they relate. HPPD can last anywhere from weeks and months to several years – some people live with its perceptual changes for decades. In up to 50% of HPPD patients, the changes may spontaneously remit within five years.
The perceptual changes are wide-ranging, but most constellate around a stable set of experiences also reported in other conditions: Visual Snow Syndrome (VSS), migraine with aura, manic episodes, epilepsy, anxiety disorders, brain injuries, and also as experienceable features (under the right conditions) of normal, healthy perception.
This implies that HPPD likely sits on a continuum with other disorders and ordinary perception. Further research is required to understand HPPD’s role in this continuum, the possibly unique contribution of psychedelics in affecting symptoms, and the kinds of treatments people with HPPD would benefit from versus other disorders.
Visual snow: When the field of vision is coated with small, grainy dots like the static of a detuned TV
Haloes and starbusts: When objects have a bright “halo” or “aura” ring around them, or concentric colored rays around light sources
Trails: When an object moves, a trail of faint replicated images follows it
After-images: When the outline or silhouette of an object is seen on a surface after looking away
Enhanced hypnagogia, or the semi-visionary state experienced between waking and sleep
Intensified floaters: Most of us have seen “floaters,” which are the small squiggly lines and shapes that sometimes appear in our vision. With HPPD, these floaters can become more visible, disturbing, and irritating
Blue Field Entoptic Phenomenon: The appearance of tiny bright dots moving quickly along squiggly lines in the visual field, especially when looking into bright blue light such as the sky
Changes to size and depth perception: Things can seem smaller, at-a-distance, expanded, or possessing a two-dimensional quality
Assorted psychedelic-style effects: Fractal kaleidoscopic and geometric patterns, faces, “breathing” walls, moving, “wavy” or shaky text, flashing and strobing lights, closed-eye visuals, enhanced phosphenes
Complex pseudohallucinations
Other, non-perceptual symptoms are reported, too:
Physical effects, such as head pressure, acute neck pain, unequal pupil sizes, muscle twitches
Tinnitus and ringing of the ears
More intense dreams
Auditory changes
Confused and unclear thoughts, including brain fog, trouble processing information, memory loss, dyslexia, and the onset of stammering
Depersonalization/Derealization Disorder (DP/DR), in which people feel detached from their bodies and the world stops feeling real
Psychosis
Anxiety, depression and panic
Note, to be diagnosed with HPPD, these changes must prompt distress – which they do, in many cases. They can disrupt people’s everyday function – relationships, work, operating heavy equipment, driving, navigating the day-to-day, and beyond – and cause anxiety, panic attacks, depression, and suicidal thoughts in high numbers of clinical patients. Many report a strong degree of isolation and loneliness, and the disorder is also strongly-correlated with dissociative experiences like Depersonalization/Derealization Disorder (DP/DR).
How Common is HPPD?
We don’t know. It seems that developing perceptual changes after taking psychedelics is not necessarily that uncommon; the distressing, intrusive kind that manifests in HPPD is likely a real but minority experience.
A 2011 survey of 2,455 users of psychedelics (via Erowid) found that up to three-fifths of psychedelic users reported lingering changes, 25% in ways that were seemingly permanent, and 4.2% in ways so distressing that they could prompt seeking clinical help. The latter is suggestive of diagnostic HPPD.
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
What Kinds of Psychedelics Are Implicated?
Practically every psychedelic, but some more than others: LSD, psilocybin, ayahuasca, 2-CB, ibogaine, etc., but also related (but not classically psychedelic) drugs like MDMA, cannabis, dextromethorphan (DXM), datura, ketamine, salvia, and diphenhydramine (DPH) have been implicated.
In anecdotal reports and the existing literature, it seems that LSD is the leading cause of perceptual changes compared to other kinds of drugs. Whether this is because LSD has been historically the most commonly-used psychedelic or there is something special to the LSD experience or its effect on neurophysiology is unclear. Short-acting psychedelics like DMT seem to be less implicated.
Some report that, after heavy use of classic psychedelics, their HPPD developed suddenly after the use of research chemicals like 25-i-nBOME, which is often mis-sold as LSD; HPPD is also reported in particular among users of synthetic cannabinoids. Cutting agents in street MDMA, including synthetic cathinones (“bath salts”), may make HPPD more likely.
Can Non-Psychedelic Drugs Create These Perceptual Changes?
At the same time, compared to other drug classes, it seems that psychedelics (in particular, LSD) provide a higher risk factor for developing these perceptual changes. It may also be that HPPD patients report different kinds of visuals (perhaps more psychedelic ones), or more cognitive and emotional changes (as with psychedelics’ powerful psychoactive effects), compared to non-psychedelic groups.
Is HPPD the Same Thing as Flashbacks? Aren’t Flashbacks a Myth?
It’s complicated. The “flashback” describes a particular kind of experience in which people feel they truly re-live a prior psychedelic state: something that is real and can happen, and is what people may experience in Type-1 HPPD. Most cases of Type-2 HPPD, though, will likely not be true examples of flashbacks in this way.
To give a brief overview, the idea that psychedelic drugs could cause lasting changes in perception was noted from as early as 1954 – 15 years before the notion of the “flashback” was ever coined. A number of authors in the first wave of psychedelic research from the 1950s to the early 1960s reported patients experiencing a wide range of complications after their drug experiences – including what sounds like standard HPPD – but also states that blur more into psychosis and the experience of complex pseudohallucinations. They noted that some patients were acutely re-living their trips.
The “flashback” label was coined by author Mardi J. Horowitz in 1969, and used for many years afterwards, including by Dr. Henry Abraham, who first developed the psychiatric diagnosis of HPPD. Perhaps contrary to what we’d expect, authors in the “flashback” literature were at pains to emphasize the complexity, variation, and need for further research in explaining the phenomenon, as well as noting that many (some surveys suggested the majority) did not find their experiences distressing.
The Flashback Problem
Unfortunately, the idea of the flashback was later sensationalized by journalists and prohibition activists, who tied the idea to certain marked untruths: that the drug can be “stored” in the spine or fat cells, make people legally insane, or otherwise cause major brain damage.
The flashback idea also had some conceptual problems, which is perhaps to be expected from the first attempts at describing a new phenomenon. With some critical exceptions, authors were bound by a consensus that post-psychedelic visuals and flashbacks were re-experiences of the visuals glimpsed in the psychedelic state – as if the drug had not properly worn off, perhaps as a matter of lasting changes to neurological function. The notion that HPPD is a “re-experiencing” has also become one of the core criteria of the current DSM-5 diagnosis.
As noted earlier, though, identical perceptual phenomena can be experienced both through non-psychedelic drug classes, and as part of experiences in which drugs played no necessary role: other kinds of neuropsychological conditions, or otherwise as a feature of normal perception.
In contemporary literature, some authors have noted that many patients experience visual effects that never manifested in their trips – though this isn’t the case for everyone. Those who are “reliving” their trips may be described plausibly as experiencing flashbacks.
The idea of the flashback is also not unique to psychedelics – in particular, it’s used as a descriptor for experiences of post-traumatic stress disorder (PTSD), in which people can feel “flung back” to the original trauma in quasi-visionary states. This implies that the psychedelic “flashback” may not be a distinct phenomenon for some (or most) cases: rather, that it’s an example of a psychedelic drug-induced traumatic flashback, where the real issue is trauma (not drugs per se).
Did you know there’s another version of our classic Navigating Psychedelics course that’s all online and can be taken at your own pace? Check out the Independent Learner edition!
How Do We Explain What’s Going On?
Since authors first noticed that psychedelics can cause lingering changes in perception, a variety of different hypotheses have been pursued to explain what’s going on. The HPPD experience will likely involve a complex, multi-factor origin that varies from patient to patient.
Could psychedelic experiences alter neurophysiological function?
HPPD’s leading neurophysiological hypothesis, introduced by Dr. Henry Abraham, relates the condition to a “disinhibition” of the visual cortex. Drugs like LSD decrease, or “disinhibit” the filters of the brain’s visual cortex, so visual noise that would otherwise be filtered out may remain in the field of vision. HPPD occurs when these filters do not return to their pre-drug state. This may make HPPD akin to a form of “visual tinnitus” (and tinnitus is also experienced as a symptom).
This disinhibition is linked to reductions in alpha waves in the brain. A neuroimaging study by Abraham (2001) suggested that alpha wave frequency increases with HPPD patients versus controls. The role of an objectivealteration to visual perception was lent support by 1982 and 1988 studies executed by Abraham, in which he found both non-HPPD LSD users and HPPD patients had decreased ability to discriminate color differences and light sensitivity during dark adaptation, with HPPD patients reporting further decreased ability.
There could be a role for neuroplasticity, or neurons’ ability to change and reform in response to experience. This may be explained in the context of a “Bayesian Brain” model, similar to the REBUS and entropic brain hypotheses introduced by UCSF’s Robin Carhart-Harris: by shaking the “snowglobe” of our nervous system’s categories of perception through a psychedelic experience (or psychoactive changes altogether), it could be that those categories donot settle as before. A neuroplasticity model may explain why, in some cases,further psychedelic experimentation can reduceor eliminate HPPD presentation. It may underlie also why teenagersare especially vulnerable, as they have more plastic, developing brains.
LSD’s long durationmay explain why the drug is so associated with HPPD – that is, with more hours of seeing abnormal visual changes, the brain is more likely to reprogram itself than with shorter-acting drugs. Smokeable DMT, for instance, isn’t particularly-associated with perceptual changes, while longer-acting ayahuascais.
Synaptogenesismay also be involved. This means that electrical currents are being enhanced in the visual cortex by increased synaptic connection. This also underwrites why pruning excessive synapses through pharmacological treatments like lithium – or even exercise – may be useful.
What about psychological factors?
A 2018 paper by Halpern and Passie suggested that challenging drug experiences, including intense reactions of panic, dysphoria, anxiety and trauma, may be associated with a higher likelihood of developing HPPD. This is more likely for psychedelic use in uncontrolled settings.
Recall, HPPD often co-arises with Depersonalization/Derealization, a dissociative reaction in which people feel disconnected from their bodies and immediate environments. This is suggestive of anxiety and trauma. Drug-free anxiety and depersonalization are independently-associated with similar, if not identical, perceptual changes. Somatic cognitive changes, including head pressure and brain fog, are also associated with anxiety. Challenging and traumatic drug experiences may therefore induce elevations of anxiety, which has its own uncharted pathway towards many changes, including perception.
In the historical flashback literature, there was tentative evidence that visual phenomena could be experienced as matters of attention, hypnotization, and placebo suggestion. The role of trait absorption – or a person’s tendency to become occupied by mental imagery and internal experience, including daydreaming, fantasy and hypnagogia – has also been discussed by authors as a possible personality determinant of HPPD likelihood.
What’s more, there are case reports of people altogether resolving their distress and visuals through targeted psychotherapies without pharmaceuticals: in particular, Cognitive Behavioral Therapy (CBT) to target the destructive internal beliefs people formed around their condition (“I am brain damaged,” “I’m a weirdo,” “I’m a freak,” etc.), including in combination with relaxation techniques. The sense of isolationmay also be addressed through the therapist leaning into their owncapacity for abnormal visual phenomena, and experiencing them with the patient – something that resolved one person’s HPPD.
Psychedelic researcher Stanislav Grofexplained and resolved his patients’ cases of HPPD through psychodynamic therapies. He interpreted HPPD as a problem of the psychedelic surfacing unconscious material that needed to be re-integrated through additional encounter experiences, including with psychedelics and breathwork.
Could HPPD patients simply be noticing more stuff that previously filtered into the background?
Yes, at least for some patients. Phenomena like visual snow, after-images, tinnitus, and floaters arenot necessarily uncommon, even among “normal” people. As a possibly overlapping mechanism with anxiety and fixation, it may be that somepeople with HPPD are noticing perceptual features that had previously been filtered into the ignorable background of their experience.Halpern and Passie found that HPPD patients were possibly more likely to have experienced visual oddities before they took drugs.
This led Krebs and Johansen to recommend re-attributing some HPPD experiences to Somatic Symptom Disorder, whereby people fixate and ruminate on normal somatic experiences and perceptions.
This is unlikely to be exhaustive, because many HPPD patients report florid and extreme visual changes that plausibly could not have been ignored before; it will also have limited applicability to those whose visuals are distinctly psychedelic and are experiencing Type-1 HPPD. It’s possible, too, that histories of such visual experiences implyavulnerabilitythat has been activated or catalyzed by drug experiences.
Part 2 of this article, focusing on harm reduction, will be posted shortly!
This article’s tips, advice, analysis (and more) is also featured in a more in-depth HPPD Information Guide, which can be freely downloaded from the Perception Restoration Foundation’s website, where a more direct guide for those struggling with HPPD is also hosted. Owing to the tentative nature of our HPPD knowledge base, the PRF invites any and all comments and criticisms for the Guide at info@perception.foundation, and any worthwhile amendments will be quickly published.
In this episode of the podcast, Joe interviews Ed Prideaux: UK-based writer and journalist working to raise awareness around Hallucinogen Persisting Perception Disorder (HPPD) in affiliation with the Perception Restoration Foundation.
While HPPD is known in the psychedelic community (Kyle has unfortunately had experience with it), it’s not talked about or researched enough, and often considered by many as fake or a trauma reactivation. Prideaux likes to call HPPD “post-drug perceptual changes,” and talks all about it: how it came about in his life and how it affects him; what visual snow syndrome and other common HPPD visuals look like; big names in the field and current research; neurodiversity and looking at things from a “critical psychiatry” lens; how he thinks HPPD relates to anxiety and distress from depersonalization effects and isolation (did you know that visual changes are reported in people with generalized anxiety disorders?); and how so much of the lack of knowledge and progress around HPPD is a direct result of the drug war.
Is there a higher chance of HPPD happening when the experience happens in youth? Are there dormancy effects? Is cannabis a larger trigger than people think? Is the biggest trigger being overwhelmed by a larger-than-expected dose? Is LSD the most commonly reported culprit due to how long the trip is? Is one unintentionally training their brain to get used to a trip during these long experiences? Could entering into more non-ordinary states of consciousness actually be the solution?
The Perception Restoration Foundation is working on a study in Macquarie University in Australia looking at neuroimaging of people with HPPD, they just released an HPPD information guide in collaboration with MAPS, and they are working to finalize and release a documentary called “HPPD: Stuck in an Altered World” that features someone at least Joe and this show notes writer are huge fans of: Andrew Callaghan of Channel 5 News (previously of “All Gas No Breaks”). We will have a companion piece about HPPD from Prideaux in the blog this week as well.
Notable Quotes
“I remember lots of experiences where I’d be in my living room with my parents (who had no idea what I was going through) and I’d look at my Dad, I’d look away, and a complete afterimage of his silhouette would linger in the air for several seconds. Walls would morph, I’d see faint geometric patterns on the floor and on surfaces at school; surfaces, walls, carpets – they would melt and move waxly, like I was in a kind of semi-psychedelic state. There’d be times when I’d glance over at the carpet and there would be faint mandalas and kaleidoscopes on it. …The worst effect of these visual changes; it wasn’t so much anxiety about what I’d done, it was just the sheer sense of isolation, as if I was stuck in my own essentially mini broken perceptual world that I was just too freaked out to tell any of my friends or family about.”
“I don’t want to be a savior guy here, but these severe HPPD cases have, for the longest time, been essentially left voiceless. And I hope that this film will be the voice and mouthpiece for them.”
“I think part of the HPPD problem is our culture’s entire warped relationship with drugs, in particular, in creating the conditions for the sense of isolation and self-shame that can come with HPPD. …With drugs, it seems to be that there’s limited room for empathy. It’s just like, ‘Yeah, you’re a druggie and this is what you did to yourself. You fried your brain.’ The brain-frying thing; it’s a huge source of self-stigma for people with HPPD. I definitely experienced it myself in the first year after I developed the condition, like, ‘Yeah, I’m a basket case. I’m an acid casualty.’ And I think that all of these really needlessly self-shaming, incredibly negative and unpleasant narratives people tell themselves are allowed to fester in a culture where we can’t have open conversations about the risks and benefits of drugs.”
“In the current environment we’re in with the psychedelic renaissance, we’re in a delicate pivotal time for psychedelics. And obviously, this is psychologizing for other people and projection is playing a role here, but I think people can feel self-conscious about coming out and saying, ‘Hey, yeah, I have actually been having some difficulty from my trips,’ because they don’t want to spoil the fun. They don’t want to derail the train.”
Ed Prideaux is a UK-based writer and journalist who’s written about psychedelics for the BBC, VICE, The Independent, and Unherd, and other topics for The Guardian, The Financial Times, The Spectator, and The Quietus. Ed is working to advocate and raise awareness around Hallucinogen Persisting Perception Disorder (HPPD) in affiliation with the Perception Restoration Foundation, a new 501 (c) (3) nonprofit that has secured the launch of HPPD’s first breakout studies in decades.
In this episode of Vital Psychedelic Conversations, Kyle interviews Michael Sapiro, PsyD: clinical psychologist, writer, meditation researcher, integrative coach, former Buddhist monk, Vital teacher, and now 3-time podcast guest.
They begin with what he feels is the most vital conversation we should be having now, then he discusses the idea of bringing psychedelics to prisons; his mental time travel work with The Institute for Love and Time (TILT); building an ecosystem where those with means pay full price to enable those with less money a discount; rebuilding trust in the medical community; and the difference between a diploma and real-world experience and proper training.
And he talks about the mystical experience, working with clients, and education: how so much more training is necessary than people realize, and how so much of the true education is learning how to vocalize an internal experience (and then integrating the positive aspects into everyday life). He talks about the complicated dynamics involved in what many see as a fantasy career; how he knows when to intervene; how he views “doing your own work”; whether or not the work can be gentle or joyous; the idea of joking during a session; his work with combat veterans and the intensity of 5-MeO-DMT; mainstreaming mysticism; and trusting that the universe has our backs.
Notable Quotes
“We want people to have real, internal experiences that they’re aware of and they can vocalize, and that is the actual education; not just the knowledge I’m giving them about what this drug does to the brain or how you identify something. It’s really: What is alive in you, how do you identify what’s alive in you, how do you use it in real time, and then how do you navigate those circumstances and change and grow? That’s the real learning process.”
“The mystical experience is a present moment experience where the universe unfolds in front, within, and around you, and then we integrate that into our human self. So Mike gets this amazing introduction to the universe through an experience and then it comes in and becomes insight and knowledge, and then hopefully practical application. So that’s where I think, in the end, we actually transform; is when that knowledge becomes integrated into the fabric of our own being [and] into our personality, and now Mike and the universe are more melded.”
“Zen is serious until you learn the universe is playful, and then you get to be kind of playful with it.”
“My hope is that all of us touch on the unconditional love that’s here for us, within us. And once you touch that, you can’t not offer it. You can’t not take care of other things. …This work gives us access to what’s already fundamentally true, and helps us bridge that with everything else.”
Michael Sapiro, PsyD, is a clinical psychologist, writer, meditation researcher, and former Buddhist monk. He is on faculty at Esalen Institute, is a Fellow at the Institute of Noetic Sciences, and is completing a study on time travel, hope, and love with Dr. Julia Mossbridge of The Institute for Love and Time. Dr. Sapiro teaches nationally on the art and science of transformation, expanded human capabilities, and futuremaking. He is the integrative psychologist at the Boise Ketamine Clinic where he offers Ketamine-Assisted Psychotherapy (KAP and KAT) sessions, and is an integrative coach with VETS, helping former Navy Seals and other special operations team members recover from combat exposure with psychedelic-assisted therapy. He hosts a syndicated radio program called Radio Awakened out of KRBX. His work is dedicated to personal awakening for the sake of collective and planetary transformation. He can be found at Michaelsapiro.com.
With the emergence of more and more psychedelic religions, many people are finding themselves in a situation where proving that their religion is sincere is the difference between being able to practice their religion legally or not. Could an International Psychedelic Religious Survey be the answer?
My lord, I suspect an incredible secret has been kept on this planet: that the Fremen exist in vast numbers – vast. And it is they who control Arrakis.
-Duncan Idaho, David Lynch’s “Dune” (1984)
To expand and clarify religious freedom and liberty in the United States and abroad, it is sometimes necessary to seek court rulings. One of the missing pieces of evidence that would prove helpful in most psychedelic religion cases is a reliable data set evidencing the demographics and statistics behind the world’s psychedelic religions. How many religious groups exist? How many members are there? What type of sacraments do they use? How to quantify communities that may not have stable membership? And more? I have gone looking for a reliable resource but have not found one yet. Indeed, I have spoken with some of the lead legal practitioners in this area, and they also lament the absence of this data. And the concern is not limited to lawyers. My friend, Brad Stoddard, Ph.D., a professor of religious studies, points out additional challenges in defining and applying metrics, including:
Some people will identify as spiritual but not religious.
Some people are likely to identify as neither religious nor spiritual but will still engage in practices many would consider religious or spiritual (the so-called “nones”).
Many Native Americans reject the category of religion as something that misrepresents their traditions. They also reject the categories of entheogens and psychedelics as they relate to sacraments like peyote and San Pedro. The politics of labeling these groups “religious” is tricky.
Beyond the U.S., even today, wide groups of people don’t have a category in their native language that corresponds to Western definitions of religion or spirituality, so assessing psychedelic religion in, say, rural India, would be almost impossible without extensive ethnographic surveys.
So, this gave me an idea. I would like to propose that some ambitious Ph.D.-types consider undertaking (as a Ph.D. thesis?) an international survey. For purposes of this article, I call it the International Psychedelic Religious Survey, but it could have a variety of different names. What is important is that the survey be conducted under scientific principles that could withstand court scrutiny, and that the data it procures answers the right sorts of questions.
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
Why are Psychedelic Religions Secret?
Psychedelic religions are not mainstream, and they are dogged by the omnipresent threat of allegation of criminality. It is therefore natural that psychedelic religious groups and their adherents stay mostly out of public scrutiny. There is justifiable fear of social stigma and risks to liberty, amongst myriad downstream repercussions. But these same forces that keep the psychedelically-inclined underground also serve as a shackle for things to remain so. The existence, nature, and populations participating in the world’s psychedelic religions is not well-documented. Some are out in the open, but most are not.
Why a Survey?
The importance of having numbers and an understanding of the types and varieties of psychedelic religions is helpful in court cases. This sort of data could be especially important in aiding the defense of persons criminally charged for their participation in psychedelic religious practice. Such data could also inform legislatures and other policy makers, increasing their awareness of (and possibly, sensitivity to) psychedelic religions. Indeed, the information could be useful to the United Nations, and could help the UN Office on Drugs and Crime with policy reform.
Similar to how a census counts a population and derives statistics, psychedelic religions might benefit from being counted. My suspicion is that revelation of the true demographics of psychedelic religions is apt to be a lot like Frank Herbert’s Dune – like the Fremen, the numbers of people who participate in psychedelic religions is secret and vast. When it comes to psychedelic religion, there persists popular ignorance and misunderstanding that have dampening effects on how these minority psychedelic religions are treated. Having data, even if it be anonymous, reflecting that these minority religions are not nearly as small as they appear helps to give these religions presence. From presence can flow understanding.
Consider that most psychedelic religions do not behave like more broadly accepted mainstream religious organizations. Out of fear, most psychedelic religions do not have billboards, do not evangelize, do not have television or radio ads, do not seek public donations, etc., and for similar reason, most do not fight court fights. Litigation is often prohibitively expensive, and minority religious groups trying to fly under the radar tend not to have financial means. A survey could provide synergy by which these minority religious groups could gain collective leverage. A survey could change the conversation about psychedelic religions with backed statistics and data. A survey might even move public policy focus away from chemical structures (the metric law enforcement uses) toward purpose and effect (the metric psychedelic religions use). Courts are not presently accustomed to the argument of “it is not how you get there that matters, it is that you get there,” but a reliable data set could further the point.
The Importance of Court Admissibility
If you are sitting in a criminal defense chair, charged for psychedelics but claiming religious exemption, the burden is on you to educate the judge and jury on the nature, basis, and supposed validity of your defense. The probability that the judge and jury are going to be well-educated about psychedelic religion is low. Your burden to come forward with credible, persuasive, court-admissible evidence supporting your psychedelic religion defense is made that much more difficult and necessary.
The key is court admissibility. To have a jury or a judge consider data, it needs to be admissible. It also needs to be relevant and authenticated. The most compelling and relevant evidence is meaningless if a court will not admit it. Hence, the need for a scientifically-run survey that considers all the details: who will gather the data, how that data will be gathered, what form of survey will be used, what questions would be posed in the survey, the types of answers permitted, etc. The survey will also need to be verifiable and be able to demonstrate things like chain of custody, all encapsulated in a report that can be admitted within a hearsay exception or over a hearsay objection.
Why International?
Religion is not national. Indeed, the First Amendment to the United States Constitution would find the notion of national religion abhorrent, and no court in the United States could rule a religion “un-American.” Rather, at most, a court could rule an organization altogether not a religion, or a person’s observation thereof insincere, but a court could not weigh the merits or values of a religious group. Rather, under Constitutional principles, court inquiry is limited to examination for the trappings of things commonly associated with religion – concepts like contemplation of the imponderables of existence itself, contemplation of the source of all things, the nature of spirit, etc. Neither nationality nor nation of origin are relevant points of inquiry.
Pragmatically, it is a lot harder to claim religious exemption when the court knows nothing about, has had no life experience with, and is questioning the validity of your religion or the sincerity of your practice. The benefit of having a court-admissible survey demonstrating that you are far from alone, but are acting in conformity with possibly millions just like you, is manifest. Likewise, one of the greatest challenges that many of us entheogen lawyers are hoping to crack is the multi-sacramental conundrum, or the wholesale legal transcendence of relevance of sacrament. Along with the many holes in appellate precedent, there is no high-level appellate decision that has affirmed multiple psychedelic sacraments as acceptable religious practice. But that case can be made, and it can be made better with better evidence.
Although the United States Constitution contemplates a variety of religious expression, it would still be dangerous in court to ignore that Abrahamic lineage dominates in the United States. Statistically, it is more probable that the judge and jury in any psychedelic religion case will be most familiar with concepts of a revelatory religion that is manifested in scriptural texts, and whose members meet in some form of congregation and group worship, employing scripted prayers and relying upon faith. Many psychedelic religions look like this. Many do not. And getting that point across in a meaningful fashion to a court can make the difference between winning or losing a psychedelic religion case. An International Psychedelic Religious Survey can help demonstrate that minority adherents in one country may not be as minority as they seem, when taken in a global context, and could likewise reveal trends in the spread of psychedelic religions around the world.
Content and Manner of the Survey
The precise execution of the survey is admittedly at the edges of most lawyer’s skill sets. I imagine this project calls for a Ph.D. or aspiring Ph.D. theology student, or a professor excited to take on one of the most significant projects of their career (not to mention perhaps a couple qualified statisticians). I also offer that while we won’t do the survey ourselves (again, not our skill set), I and fellow entheogen attorneys, Greg Lake, Ian Benouis, and Dan Peterson are happy to contribute, particularly regarding framing survey questions that would be helpful for court admissibility. Brad Stoddard, Ph.D., Associate Professor of Religious Studies at McDaniel College, is also available to assist and welcomes contact. Anyone interested in picking up the mantle and running with it is invited to reach out to any of us. My friends and I hope this article inspires one or more of you to take on this very important task.
In this episode of the podcast, Kyle interviews Laura Mae Northrup, LMFT: author, educator, somatic psychotherapist, and host of Inside Eyes, a podcast focusing on the use of psychedelics for healing sexual trauma.
Northrup is the author of the just-released Radical Healership: How to Build a Values-Driven Healing Practice in a Profit-Driven World, which, although not focused on psychedelic work specifically, was largely written on or inspired by psychedelics, and is beneficial for people entering the field as psychedelic practitioners (she calls it “a self-help book for healers”). She talks about the book and ways to make a sustainable path towards a healthy practice, with the most important factors being to build in time for joy and inspiration, and to continuously do your own work.
She discusses what “doing your own work” really means; what people struggle with when entering the field; the idea of ”action movie therapy”; the ways gained power, unconscious motivations, or issues you haven’t worked on can influence the ways you work with others; why preparation is maybe more important than integration; capitalism and why practitioners shouldn’t feel bad about charging money for their services; the importance of trauma training; the need for community and developing relationships with colleagues; and why, while society usually feels differently, you don’t actually have to be perfect to become a healing practitioner.
If you’re interested in Radical Healership, we have a discount code for you thanks to North Atlantic Books! Go here and use code psychedelicstoday for 30% off and free shipping!
Notable Quotes
“What you’re doing, especially if you’re working in a psychological or spiritual realm, is that you’re using your own being as your instrument. And so, just like somebody who is a surgeon that is using a surgical knife; you would want that person to be cleaning that surgical knife and replacing it when it’s dull and really tending to this surgical knife. This isn’t the same as just trying to cut up a tomato for dinner and it’s okay if the knife gets a little dull over the years. You want to make sure your instrument is well cared for, and that is you. It’s your being.”
“We’re so obsessed with the pinnacle moment or the peak experience that we don’t value appropriately all of the more mundane experiences that actually allow that peak experience to happen safely. Absolutely, the people I see doing the most profound healing work for themselves [and] getting a lot out of psychedelic medicine; they did a lot of prep. We talk a lot about integration, I think, in the community, but we don’t talk as much about preparation, and I actually think integration flows a lot more easily if you’ve done a lot of preparation.”
“There’s kind of this fantasy healing practitioners can get into where they’re like, ‘I’m not going to charge anything’ or ‘I’m going to charge really little.’ And I would say one individual person driving themselves into lifelong debt and not charging enough money is not actually changing the system. I think it’s masochistic. I think a lot of healing practitioners do it, and to all the healing practitioners listening right now that struggle with this, I want to speak to you and I want to say: I want you to be a okay, because we fucking need you so that you can actually help people heal, and when you’re driving yourself into the ground and stressed out and you can barely support yourself, you’re not taking care of yourself enough to support other people. So please charge enough to be okay.”
“Finding our way through capitalism involves connecting ourselves to a deep, deep, deep sense of love.”
Laura Mae Northrup, LMFT is an author, educator, somatic psychotherapist, and podcaster. Her book Radical Healership (Feb 2022) is a spiritually-informed and anticapitalist guide for healing practitioners who seek to build a values-driven healing practice. She is the host and creator of the podcast Inside Eyes, an audio series about people using entheogens and psychedelics to heal from sexual trauma. Her work focuses on defining sexual violence through a spiritual and politicized lens, mentoring healing practitioners in creating a meaningful path, and supporting the spiritual integrity of our collective humanity. You can learn more about her work here: www.lauramaenorthrup.com.
In this episode of Vital Psychedelic Conversations, Kyle interviews researcher, author, Associate Professor of Psychology at the University of Greenwich, and Co-Founder and Director of the Breaking Convention conference: Dr. David Luke.
Luke talks about the importance of understanding the full range of psychedelic experiences; the difficulty in defining and measuring the transpersonal, how science has pathologized (and religion has demonized) the weird; the need for counselors to be open minded to the reality (and after effects) of their clients’ experiences; the problem of trying to apply science to something science can’t define; and how the most important thing we need is community.
And he talks about DMT and entity encounters: What could these encounters represent, or what could these entities be? And why do people who have these experiences have such massive shifts in belief afterward? While he can’t answer these questions, he shares a few stories of his own that led to prolonged, incremental ontological shock in his own life, including elves taking light from the sky and putting it into his chest, and meeting a being with “multiple snake body tentacles all morphing in a kind of fibonacci spiral covered in thousands of eyeballs.”
Reminder that each of the guests on Vital Psychedelic Conversations is a part of the teaching team for our 12-month Certificate course, Vital. We’re taking applications until March 27th, and classes begin April 19th!
Notable Quotes
“I would have these extraordinary experiences which I couldn’t quite explain, which begged me to kind of reconsider my worldview about the nature of reality. And just as I maybe started to incorporate that and go, ‘Okay, I feel comfortable with that now, that isn’t really so mind-blowing to me any more,’ …I’d have another experience which would be even more mind-blowing than that, and I’d have to try and get my head around it. And then on and on it went. …It’s a series of just shattering your beliefs and then just staring at them on the floor and wondering how to reconstruct them.”
“When your ‘boggle-threshold’ just gets exceeded, it finally finds some new equilibrium in a more expanded kind of worldview. But then that can be exceeded again. [There] doesn’t appear to be any apparent limit on how far out we can go with our beliefs. But just a word of caution: Keep an open mind, but not so much that your brains fall out.”
“Experiences are real. It’s a real experience, no matter what. If you are somewhere in another dimension encountering with impossible entities, then it’s still a real experience. It doesn’t mean the phenomena are real or the entities exist, but it’s a real experience. …And that has a profound effect. We see these profound effects and how [they shift] people’s beliefs, so they should be treated with that respect and seriousness.” “The very fact that the mystical experiences even are in the scientific parlance; [are] in the research agendas; [are] in some of the clinical research (not all of it); and being talked about is a massive shift. Basically, up until very recently, what we might consider a mystical experience was either demonized or pathologized. Now it’s completely done a 180, and it seems to be part of the solution for mental health problems instead.”
Dr. David Luke is Associate Professor of Psychology at the University of Greenwich. His research focuses on transpersonal experiences, anomalous phenomena and altered states of consciousness, especially via psychedelics, having published more than 100 academic papers in this area, including ten books, most recently DMT Entity Encounters. When he is not running clinical drug trials with LSD, conducting DMT field experiments or observing apparent weather control with Mexican shamans, he directs the Ecology, Cosmos and Consciousness salon and is a cofounder and director of Breaking Convention: International Conference on Psychedelic Consciousness.
Prolonged negative body image will often lead to depression and anxiety, and unfortunately for many people, can lead to body dysmorphia or an eating disorder. Could psychedelics help reframe one’s relationship with their body?
These conditions primarily impact women, and now more of them are coming forward to share how psychedelics are helping them leave a constant cycle of dissatisfaction, body dysmorphia, and the accompanying anxiety, depression, and stress. They explain how the use of psychedelics helped them develop a new relationship with their eating disorders and improve their self-image.
While large-scale studies are (currently) scarce, the anecdotal evidence of these shifts is powerful.
“The first time I sat with a hero’s dose of magic mushrooms, I realized I could put my eating disorder down and never carry it again,” shares Francesca Rose, who is now an eating disorder recovery advocate. “It finally clicked: my eating disorder was not part of me. It wasn’t even mine. It all made sense. I was free from my eating disorder. I no longer needed to control food or my body to feel safe or worthy.” Having her life changed through the use of psychedelics and being on the recovery path for 13 years, this psychedelic-assisted shift is part of what led her to add her current work; supporting other women with eating disorders along their healing journeys.
For many women, talking about their insecurities is still seen as a taboo, weakness, or shameful. Yet finding a supportive space to speak of one’s challenges, plus engaging in embodied experiences – including psychedelic sessions – can offer a gateway to healing. Rose’s work also includes leading embodiment practices via yoga and conscious dance. By helping women speak of their struggles and reconnect to their bodies, she aims to break these stigmas.
Adding in the intentional and safe use of psychedelics can allow women to reconnect with their bodies and cultivate a gentler relationship with themselves. Rose says, “An eating disorder is unconsciously employed as an attempt to feel protected in the world and to even give a sense of meaning and identity. The internal world is fractured and the eating disorder is a way to try to stitch things together, even if it’s an unsustainable method. When we are journeying with psychedelics and engaging in post-journey integration, people can find they rely less on the eating disorder because there is a general sense of ease in the world and more internal wholeness. We can get in touch with our essence, and connect with our inherent worth, belonging, dignity and divinity. Psychedelics can help us embody pride and self-acceptance. We can connect to love, and feel our capacity to give and receive love.”
To have a better understanding of these conditions, we need to first comprehend body image. For most women, it’s not as simple as liking or disliking their own bodies. Body image is complex, and can include a combination of our feelings, beliefs, and perceptions of how our body looks to us and others, the understanding of what it can do, and its estimated size.
Body image issues can start as early as 5 years old. Changes to our physiques kicked off by puberty can deepen our dissatisfaction. Culture also exerts a huge influence on the way we view ourselves. The way society sees gender, the color of skin and hair, and countless other things can also impact the way a person thinks and feels about their physical appearance.
Body dysmorphia is a psychological disorder characterized by an excessive concern for the body, causing the person to overvalue small imperfections or even imagine imperfections. This creates a negative body image and lowers self-esteem. It can drive possible eating disorders and problems in social, professional, and personal lives. Both men and women may experience body dysmorphia and eating disorders, though women are three times more likely to have their lives affected by it.
In the United States, approximately 30 million people suffer from some type of eating disorder. Of these 30 million, 70% do not have the assistance of a specialized professional. As a consequence, anorexia nervosa, one of the most common eating disorders, has a 5.9% mortality rate – one of the highest rates within mental health conditions.
The Potential of Psychedelics in Building a Positive Body Image
Eating disorders are notoriously challenging to treat relative to other mental health disorders. Traditional treatments, such as Cognitive Behavioral Therapy (CBT), have a remission rate of about 45%, a relapse rate of about 30% within one year, and can be hard to follow. Now, some experts and researchers are considering psychedelic therapy as an alternative, and are analyzing the potential benefits of this treatment.
“Eating disorders typically develop as maladaptive coping mechanisms when internal resourcing is overwhelmed by what’s happening in a person’s life,” says Lauren Taus, a California-based therapist who offers ketamine-assisted sessions. Taus and other therapists who contributed their perspectives for this piece say that psychedelic therapy can alleviate the symptoms that are normally associated with these conditions, such as depression and anxiety, in ways that traditional therapy fails to achieve. As Dr. Adele Lafrance points out in this article for EdCatalogue, psychedelic therapy has “the potential to alleviate symptoms that relate to serotonergic signaling and cognitive inflexibility, and the induction of desirable brain states that might accelerate therapeutic processes.”
Taus shared an example of her own work with psychedelics as an alternative treatment that helped her with many of her challenges, including her eating disorder: “My experience with empathogens has invited me to see how much conflict was warring inside of me. I saw all the pain of my personal history, and all that was beyond my control in my family system. Fundamentally, these psychedelics invited me to directly process what was beneath the surface. I accessed great grief, rage, and fear while opening to deep levels of love and compassion for myself and everyone else. I understood my parents and the choices they made, so I could forgive them. I also sourced the willingness, desire, and strength to fight for myself – and my life.”
Listen to Lauren Taus in her episode, “Wellness Through Yoga, Meditation, and Psychotherapy here.
So what is it about psychedelics specifically that can facilitate profound breakthroughs like Taus’? For starters, they can positively impact the Default Mode Network (DMN), which handles communication between brain regions. This region appears to be hyperactive in some mental health conditions, including depression, anxiety, and OCD. And certain hallmarks of eating disorders, such as the poor cognitive flexibility seen in many anorexia nervosa patients, may also be related to an overactive DMN. Studies such as “Rethinking Therapeutic Strategies for Anorexia Nervosa: Insights From Psychedelic Medicine and Animal Models” indicate that psychedelics lower the activity in this area, and, by doing so, allow us to create new thought patterns, giving us a fresh perspective on life, the world, and ourselves.
Another way that psychedelic psychotherapy can be effective is by helping a person understand the true source of their feelings of dissatisfaction. A 2013 analysis of why eating disorder therapy fails reveals that a patient’s resistance stems from the disorder’s “ego-syntonic” nature. Ego-syntonic means that the ego’s demands and aspirations drive many of the disorder’s behaviors, feelings, and values. Psychedelic substances can offer a temporary dissolution of the ego, allowing the possibility of transformation, healing, and change of certain behaviors, thought patterns, or addictions.
Taus explains that “Psychedelic assisted psychotherapy supports embodied change where traditional psychotherapy often stays in the realm of cognition and intellect. A person, for example, may come to understand with depth and clarity their patterns in therapy, but still struggle to shift them.” For example, a woman might know that purging is a harmful behavior that leads to feelings of shame. “She may even know exactly why and when it all started, but still she may not be able to stop. Psychoactive substances can create experiential shifts that more efficiently translate into internally-led and sustained behavioral change. The job of the therapist is to provide a safe container for the exploration and a good relational context for a person to make sense of the experience and to anchor in the good that comes from it.”
It’s important to highlight that the use of psychedelic substances on their own does not work as a magic bullet and treatments must be done alongside psychotherapy and/or other healing modalities such as journaling and yoga. A holistic approach seems to be the most effective path to long-term healing for women with eating disorders and body dysmorphia.
Ketamine, ayahuasca, MDMA, and psilocybin are the four psychedelics that have been the focus of the majority of the latest research for the potential treatment of eating disorders. Let’s take a look at how each one could help with eating disorders:
Ketamine:
Ketamine is a non-classical psychedelic that can alter consciousness for a short period of time. This synthetic compound’s antidepressant qualities have been researched for treating severe depression, PTSD, and OCD.
Ketamine can be administered through IV, injected, taken orally, or it can be insufflated (blown into a body cavity, such as the nasal passages). The dose is titrated according to weight, with the understanding that everyone metabolizes the medicine differently. Ketamine is known for its dissociative effects, such as feeling like things are moving in slow motion or that you are separated from reality, with objects looking different and other characteristics that can be seen in this study.
“With regards to ketamine, the dissociative experience can translate into more joy in embodied experience. Ketamine-Assisted Psychotherapy (KAP) creates a break from the ordinary mind and a loosening of the belief systems that eating disorders are so rigidly held by. From a scientific perspective, psychedelics interrupt the default mode network, which governs self-image, memories, beliefs, and patterns.” says Taus. “The drug essentially creates an opportunity to reorganize the brain into a system that is more supportive for good living. Ketamine also results in increased neuroplasticity, which creates a golden hour opportunity for potent therapy work with a client 24-48 hours after a KAP experience.”
Ayahuasca is a fermented herbal drink that contains dimethyltryptamine (DMT), one of the most potent psychedelic drugs known for its role in shamanic or religious ceremonies. The brew has been utilized as a sacred ritual by various South American Indigenous tribes for at least 1000 years. Journeyers frequently claim mystical and transcendent visions that lead to self-discovery.
The ayahuasca experience has the ability to favorably affect behavior, stimulating self-reflection and increased awareness. Studies suggest that drinking it can aid in the treatment of anxiety, addictions, and depression, as well as eating disorders by also shifting body perceptions.
MDMA, another laboratory-created compound, has a physiological effect that alters people’s behavior such as openness. MDMA boosts serotonin levels while also upping oxytocin, dopamine, and other chemical mediators, resulting in feelings of empathy, trust, and compassion. The substance also has an effect on the way people process trauma and emotions for a period of several hours.
In clinical settings, MDMA is taken orally in capsules. The patient first takes a full dose (75-125 mg) and has the option to add a second dose about 2 hours into the session. An MDMA session will typically last between 6 to 8 hours.
MDMA causes an increase in prefrontal cortex activity, which is important for information processing, and a slowing in the amygdala, the part of the brain that is key in processing memories and emotions associated with fear. The key therapeutic benefit of MDMA is its capacity to excite the brain, allowing it to create and store new memories. Patients become more emotionally flexible and capable of exploring challenging memories during psychotherapy sessions, which often leads to long-term changes in how they react to emotional changes.
Psilocybin is a substance generated by more than 100 different mushroom species around the world. Psilocybin is said to have the best safety profile of all psychedelic substances. The fungi could be useful in the treatment of eating disorders by targeting the brain’s serotonin imbalance and therapeutically shifting the person away from symptom-focused treatment. This could establish changes in self-worth and self-compassion.
Aside from that, the efficacy of psilocybin therapy in the treatment of OCD shows how it could be useful in the treatment of eating disorders, as obsessive thoughts and compulsive and obsessive actions are also common hallmarks of eating disorders.
Reclaiming Ownership of Your Body with Psychedelics
Psychedelics can help women see their eating disorder as a coping mechanism and not as part of their identity. Once they embody this insight, they can also slowly start to replace bad habits with healthier and kinder new habits. They can rewrite the inner narrative of lies and self-limiting beliefs about their bodies.
Once more, there is a need to emphasize the importance of integration, relationships, and a holistic approach alongside other therapeutic methods and modalities. Change comes with time, effort, and consistency, especially when deconditioning behaviors that have been a big part of our lives for many years.
When asked about how long it takes for those changes to fully take place, Rose points out that “Eating disorders and addiction are transformational experiences that hold enriching value. Indeed, the word, ‘transformation’ means change or conversion. When thinking about recovery, it is not about stopping or restricting a behavior but rather allowing it to change and transform, taking us along for the ride so that our beliefs, feelings, thoughts, behavior, and action take a new form. Grounded, sustainable change does not happen overnight.”
“For me, recovery is about inner personal and spiritual growth, and incremental daily, positive changes. My experience with eating disorders and addiction has led me to believe that they offer lessons and advantages, transforming me into more of who I truly am: alive, free, appreciative, and connected.”
Although more research is still needed to better understand the safety and efficacy of psychedelic medicines and therapy in the treatment of eating disorders, the promising results we’re seeing show that this is a worthy goal to pursue. Stories such as Rose’s and Taus’ are just two among many other women who have experienced transformational change thanks to these compounds.
“With the support of therapy, community, spirituality, and relationships, I no longer judge my body, or effort to dominate her,” says Taus. “My experiences with plant medicines have supported me in understanding my body as a perfect part of nature, and in much the same way that I don’t complain about the shape of a leaf or a wave, I accept – even appreciate – the parts of me I’ve historically struggled with.”
“The power of psychedelic-assisted therapy is in its experiential quality,” she says. “When knowing meets feeling and understanding, we can galvanize the courage and strength needed to shapeshift our lives and reconstruct ourselves.”
In this episode of the podcast, Joe interviews Professor of Neuroscience, author, and Founder and Vice Director of the Brain Institute at Universidade Federal do Rio Grande do Norte in Brazil: Sidarta Ribeiro.
Ribeiro tells his story, discusses some of his work with dreams, and talks about what he’s seeing happen in psychiatry: that we’re realizing how little traditional psychiatry paid attention to set and setting, how much the creation and spread of antidepressants was influenced by conflicts of interest, and how the future of psychiatry and psychotherapy will mean more talking and less use of drugs (and not the other way around).
He also discusses research where MDMA was given to octopuses; how we’re arriving at many “new” conclusions that are actually old; why he’s primarily researching LSD; how all descriptions of the world are metaphors; the ayahuasca-like drink, jurema; how we need to look at things outside the realm of logical positivism; microdosing; and why we aren’t more tolerant of each other. And he talks a lot about biopiracy: how we need to honor the sacredness of these plants, learn from the knowledge that came before Western science, and respect the dream-state journey that many psychedelic companies are trying to figure out how to remove from the experience. We’re giving away 5 copies of Riberio’s newest book, The Oracle of Night: The History and Science of Dreams. Click here to enter!
Notable Quotes
“People need to be listened to. People need to dialogue. People need to have access to sophisticated techniques of care that can be aided by substances, but they cannot be replaced by substances.” “What I don’t like and I think it’s either naive or disingenuous or even quite misleading (and I see it [with] lots of people; scientists, journalists, and capitalists going in that direction) is to say that the non-psychoactive psychedelics are the good ones, the preferred ones – that this is the right way of doing the therapy. I think this would be similar to saying that sex without orgasm is better than sex with orgasm.”
“Because of the propaganda, because of the war on drugs, because of Nixon, because of Reagan, because of people that said that cannabis kills brain cells, because of people that said that psychedelics would make everybody psychotic. That really worked. People really believed those myths and it really took very sustained research work over many decades to overcome this. Now, I think the genie is out of the bottle. It’s very hard to portray psychedelics as something tremendously harmful and dangerous. This moral panic; it doesn’t stick anymore.”
“We are really close to a very big positive change. And the reason I believe it is because it’s obvious that we have accumulated in the past three million years such a wide and rich wealth of knowledge from many different sources, that if we were able to gather the best of all that we have and apply it, we would reach world balance and harmony quite quickly. If we think of the financial capital that has accumulated now, the technological capital, the human capital: we have it all. But we’re still confused about something that is quite basic, which is that we need to share.”
Sidarta Ribeiro is Full Professor of Neuroscience and Vice-Director of the Brain Institute at the Universidade Federal do Rio Grande do Norte in Brazil. He holds a Bachelor’s degree in Biology from the Universidade de Brasília, a Master’s degree in Biophysics from the Universidade Federal do Rio de Janeiro, and a Ph.D. in Animal Behavior from the Rockefeller University, with post-doctoral studies in Neurophysiology at Duke University. He is a member of the Steering Committee of the Latin American School for Education, Cognitive and Neural Sciences (LA School), and he is a senior research associate of the FAPESP Research Centre for Innovation and Diffusion in Neuromathematics and Scientific Coordinator and Member of the Advisory Board of the Brazilian Platform for Drug Policy and the Chacruna Institute for Psychedelic Plant Medicines. His most recent book, The Oracle of Night: The History and Science of Dreams, was released by Pantheon in 2021.
In this episode of Vital Psychedelic Conversations, David interviews Andrew Tatarsky, Ph.D.; author and developer of Integrative Harm Reduction Psychotherapy, and Juliana Mulligan; writer and head of Inner Vision Ibogaine, which supports people in their preparation for and integration of ibogaine treatment. Both are involved with our Vital program, and both are part of The Center for Optimal Living in NYC (CFOL); Tatarsky as the Founder and Director, and Mulligan as the Psychedelic Program Coordinator.
Mulligan tells her story of overcoming opioid dependence through an almost deadly ibogaine treatment, and how later, she began to see two major issues quickly becoming a problem: the continued labeling of psychedelic interventions as “miracle cures,” and the alarming lack of knowledge so many people seemed to have about preparation and integration. Tatarsky discusses his realization that traditional 12-step or abstinence-only programs were contributing to what he calls “treatment trauma,” and how breaking the rules in how he treated people led to a newfound interest in harm reduction and the creation of the CFOL.
They talk about reframing addiction, the ways society divides us by accepted behaviors, how being taught to doubt ourselves as children creates trauma, the idea of the “disease narrative” and self-demonization, how research studies support the idea of the quick fix, and harm reduction as a pathway to a better self.
The CFOL is currently running an 8-week virtual training series with a focus on intersectionality and social justice called “Working with Psychedelics to Treat Substance Use Issues,” featuring names like Gabor Maté, Laura Mae Northrup, Courtney Watson, and Dr. Carl Hart. Mulligan developed the curriculum by asking her favorite people in the psychedelic space what they were most passionate about. Check out the event page here.
Notable Quotes
“The harm reduction framework is about not imposing barriers, expectations, our values [and] our agendas on the people that we’re trying to be helpful to. It’s about radical acceptance and respect and empowerment, and therefore we can truly meet people where they are as unique humans in unique social and relational environments and create a safe space to support people in discovering their truth and their goals and what approach to positive change makes sense to them. So it’s non-ideological, it’s non-prescriptive, and I think it really is a very powerful way of engaging folks. And it works!” -Andrew
“I had to go through homelessness and getting beaten up and going to jail and all of this, but the most traumatizing thing for me was being told repeatedly that I had a disease for life that had no cure and I had to admit that I was powerless and say that I was an addict for the rest of my life, and if I stopped going to these meetings, then I would end up in a jail, institution, or I would die.” -Juliana “In the psychedelic world in general, we need to get away from this kind of ‘miracle’ language or even ‘10 years of therapy in one night.’ That kind of thing, I think, is playing into the notions that we’ve been taught in capitalism that you can buy your way into getting what you want or there’s some kind of magical overnight fix for things. There’s not.” -Juliana “We’re losing hundreds of thousands of people a year from lethal overdose or drug poisoning because of prohibition. Our American gulag is filled with mostly people of color and folks in marginalized communities because of the simple use or possession of a substance. I mean, these are catastrophic outcomes of prohibition. If anybody ever believed that prohibition was supposed to be helpful to vulnerable people, I think that’s been glaringly exposed as a terrible lie.” -Andrew
Andrew Tatarsky, Ph.D. has worked with people who struggle with drugs and their families for over 40 years. He developed Integrative Harm Reduction Psychotherapy (IHRP) for treating the spectrum of risky and addictive behavior as an alternative to traditional abstinence-only substance use treatment. IHRP brings relational psychoanalysis, CBT and mindfulness together in a harm reduction frame and meets people wherever they are on their positive change journeys, working collaboratively to support people in discovering their truth and what goals and approach to positive change best suit them. The therapy has been described in a series of papers and his book, Harm Reduction Psychotherapy: A New Treatment for Drug and Alcohol Problems, which has been translated into Polish and Spanish and is currently being translated into Russian. He holds a doctorate in clinical psychology from the City University of New York and is a graduate of New York University’s Postdoctoral Program in Psychoanalysis and Psychotherapy. He is Founder and Director of the Center for Optimal Living in NYC, a treatment, education and professional training center based on IHRP. He is a member of the Medical and Clinical Advisory Panels of the New York State Office of Addiction Services and Support. He has trained individuals and organizations in 19 countries. His writing, teaching, clinical work and leadership aim to promote a re-humanized view of problematic substance use and a harm reduction continuum of care that will extend help to everyone who needs and wants it wherever they are ready to begin their positive change journeys.
Juliana Mulligan has been an active member of the Ibogaine community for nine years and is currently working on her MSW at NYU. She runs Inner Vision Ibogaine, supporting people in preparation for, and in integration after treatment. She is also the Psychedelic Program Coordinator at the Center for Optimal Living. Previously Juliana was an opioid dependent person, and in 2011, with the help of Ibogaine treatment, she left opioids behind and set off on a path to transform the way drug users and their treatment are approached. She has been featured in DoubleBlind magazine, Chacruna, Woman’s Day magazine, and Psymposia.
With the power dynamics inevitably involved in psychedelic therapies and underground facilitation, can consent truly be established? And what can we learn from past abuse?
On behalf of all the survivors of psychedelic guide abuse, or abuse under any other non-ordinary states of consciousness such as hypnosis, meditative states, or other forms of induced or spontaneous trance and non-consensual shaktipat, I write this piece to elucidate how consent is not as simple as asking beforehand in a preparation session, or reiterating before the client “goes under/in.”
We need to begin by defining our terms, and understanding what we mean by consent is the first step in unpacking this issue.
Consent: permission, choice freely given with full acknowledgement of context, circumstances, possible consequences, and with full agency.
Consent is not only about the event/action/behavior itself in the moment, but the consequences of it, and the context within which those consequences unfold. For example, if a person is abused, psychologically tortured in a session, or touched in a way that triggers past trauma, then the fallout of that – as well as what resources and needs arise in the recovery process – have to be taken into consideration as well.
If the guides/facilitators, therapists, and other space-holders do not know about spiritual emergence/y as the deepest traumas come to the surface, then they will potentially hospitalize folks, call them crazy, and then de-validate any of the grievances they may bring up about the guide abuse – when in fact, it was them that induced the state of emergency in the first place, and therefore it is their responsibility to have proper resources and support in place for these inevitable openings.
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
These questions need to be asked to assess the power dynamics and ability or inability to give consent under certain conditions:
Is it truly possible to give consent if:
We are in trauma states (The 4 Fs: Fight, Flight, Freeze, Fawn)?
We are under the influence of entheogens or in other non-ordinary states of consciousness?
We have a history of violation of consent (rape, assault, abuse)?
The guide/facilitator is in an authority position?
We are less privileged due to race, gender, socioeconomic status, etc. (power dynamics)
Is consent truly consent if the aforementioned conditions are present?
Methods of Manipulation and Control
Another way to begin to protect ourselves and others from abuse within these vulnerable spaces is to understand more deeply some of the methods of manipulation and control that abusers use to coerce their victims.
These are the tactics that abusers use to prey upon the vulnerability from our trauma – AKA overriding consent.
Playing the victim themselves, to elicit the Fawn Response: By saying that they are the ones in need or the vulnerable one, they elicit caring and compassion from their victims, thus creating a false sense of security and intimacy, as well as being seen as innocent.
Pointing the finger at the other, saying they are the crazy one; gaslighting: They say that someone else is the crazy one to de-validate any grievances or anything that might be heard about them or their work from former clients who were harmed.
Repetition of narratives, AKA brainwashing: This is an actual technique used by lineages of guides and torturers to break down and break open peoples’ psyches so that they will be receptive to whatever narratives they want to implant.
Cues/post-hypnotic suggestions to activate certain feelings, thoughts, and behaviors: Similar to brainwashing, some abusers use cues to manipulate the victim’s actions.
Claiming that you are not trying or working hard enough: This is the victim-blaming portion of the protocol, where the abuser says if you just let go more, take more, break down your resistance/ego more, then you will be able to heal, creating a gatekeeper effect.
Romanticizing the pain and suffering they cause as for for our benefit: They will say things like, “This is for your healing” or “This is your warrior training” or “The universe/ancestors want you to do this.”
It’s like the opposite of false memory implantation – using actual memories and vulnerabilities against their victims to take control and exert power over them. They know where it hurts and how to take advantage of those wounds for their own benefit. And how do they know the vulnerabilities? Because they are your therapists too! They know all of your wounds, trauma, and history because you have come in good faith to them for healing, and instead, these vulnerabilities are used against you.
This perspective – the veil lifting and seeing things as they are, Shadow and all – may seem bleak or hopeless, but in fact, it is the opposite. It is the opportunity to create safer, more effective psychedelic therapies, facilitators, and guides, which can allow us all to feel like this renaissance is truly an evolution of consciousness, and not the Wild West; its reckless charlatans and gurus leaving wreckage in their wake as they burn though the souls of their victims.
How Do We Persevere?
So what are the implications here? How do we vet and refine our discernment to weed out the psychopathic and sadistic? Is it even possible to ask for consent or to properly give it under these circumstances? Is that the end of the story? So consent isn’t truly possible in these cases?
Of course not, no. What this means is that we need trauma-informed guides, facilitators, and space-holders, who are well-versed in spiritual emergence/y, and who are as close as possible to the same level of privilege as their clients; which means we need more guides of color, more access to training, more BIPOC representation in the media and at conferences, and more financially-accessible and ethically-held medicine spaces.
Check out Michelle and Kyle’s course for understanding and supporting spiritual emergence, “Awakening Healers.”
And we need to check power and privilege, and understand trauma history and how to work ethically with trauma survivors. We need to implement peer-support in medicine guiding/facilitation and not hierarchy systems, which lends itself to overt or covert power-dynamics and the abuses that manifest from that. Also, we need to create accountability structures though independent bodies that are not beholden to economic, legal, or political pressures, which can protect the survivors from incriminating themselves when reporting abuse. There are many organizations that are often driven by agendas for funding and research, and have silenced concerns for decades. Survivors are through being silenced, and are now part of the solution for creating safer, more effective protocols and standards. Let their voices be heard, and help to create a safer, more ethical psychedelic movement.
On the Psychedelic Spotlight podcast this week, we’re excited to have Joe Moore. He is the Founder and CEO of Psychedelics Today, one of the leading psychedelic education platforms in the space.
In this episode, Joe discusses some of his background and his journey into psychedelics, the current landscape of the industry and his thoughts on its general direction, and some topics that get him going, including legislation and reform, drug exceptionalism, and why we need to defund the DEA to really progress the movement overall. He also shares his thoughts on the future and what we might have to look forward to as psychedelics continue down the trajectory of decriminalization and possibly legalization.
*Psychedelics Today has just launched a holistic, immersive 12-month certificate training program for professionals to master the elements of psychedelic-informed therapy and integration, beginning April 2022.
Designed by trusted education leaders Psychedelics Today and taught by over 30 industry pioneers in a digital environment, Vital bridges academic, clinical, philosophical, and reflective approaches to healing.
The program features experiential retreats and offers flexible payment plans with diversity and equity scholarships available. No prerequisites are required.
Feb 15, 2022 In this episode of the Psychedelic Therapy Frontiers podcast, Dr. Steve Thayer and Dr. Reid Robison are joined by Kyle Buller from Psychedelics Today (https://psychedelicstoday.com/). Kyle is a mental health counselor, transpersonal breathwork instructor, and psychedelic therapy educator. Co-founded by Kyle and Joe Moore, Psychedelics Today is an education platform committed to exploring and discussing the field of psychedelics and non-ordinary states of consciousness.
In this episode of the podcast, Joe and Kyle finally sit down with one of their all-time heroes: Stanislav Grof, MD, Ph.D., who joins them with his wife and collaborator (and co-creator of Grof® Legacy Training), Brigitte Grof, MA.
If you’re a fan of Psychedelics Today, you know that one of the major reasons Joe and Kyle met and decided to start this whole thing up was due to a mutual admiration for Grof’s work and a strong desire to spread it through the world of psychedelia. Due to Stan’s stroke a few years ago, we haven’t been able to have him on, but he has recovered enough to grace us with an appearance.
Stan and Brigitte talk about his stroke and recovery; developments in his concept of birth perinatal matrices; how they see breathwork evolving; how we get to the psychology of the future; the inner healing intelligence; and the need for more practitioners to have more training in non-ordinary states of consciousness. Stan also tells stories of how he discovered the power of breathwork and bodywork, and a funny story about missing a huge event at Harvard to instead relearn how to say “monkeys eat bananas.”
While the stroke set Stan back a bit in terms of speech, “the problem is in the cables, not the content,” as Brigitte says, and that is evident – as is Stan’s refreshing and humbling self-awareness and ability to laugh at his struggles. And what’s even more evident is the love between the two of them and how much Brigitte has helped him through this difficult time, and continues to help keep his knowledge in the forefront of this psychedelic renaissance (as we’re trying to do).
Notable Quotes
“This was the only situation where I could see what LSD is actually about, because once you get beyond the matrices, there is no real material substrate for the images. It’s basically just consciousness, and the question is how far the consciousness goes further back.” -Stan
“I believe that if psychiatry goes in the right direction (not where it is going now) that it ultimately should be done with non-ordinary states of consciousness (not necessarily just psychedelics; it could be breathwork or it could be working with people who have spontaneous experiences, spiritual emergency and so-on), …because some of the deeper sources; they are not reached with verbal talking and just suppressing symptoms. It’s very bad psychiatry. So I believe, if it [goes] in the right direction, that it’s going to be [working] with non-ordinary states of consciousness.” -Stan “I find something that is absolutely essential for breathwork …is that the psyche has the intelligence.” -Stan
“The processes are similar. …Certainly with psychedelics, it’s more visual and it’s longer, but what you could see is anything you can see in breathwork. So if you learn how to deal with this by breathwork training, …it’s an easy step to be a psychedelic sitter or starting to do psychedelics yourself. …When you know how to deal with breathwork and bodywork and everything, then you can deal with psychedelic sessions. It’s a very short, small step to move over to that area.” -Brigitte
“People can become artists who haven’t been before. It can awaken these abilities, or healing qualities, or people can maybe get some psychic experiences, or just become yourself more, whoever you are or whoever you’re supposed to be. I think that’s what it’s about.” -Brigitte
Stanislav Grof, MD, Ph.D., is a psychiatrist with more than sixty years of experience in research of non-ordinary states of consciousness. In the past, he was Chief of Psychiatric Research at the Maryland Psychiatric Research Center, Assistant Professor of Psychiatry at the Johns Hopkins University in Baltimore, and Scholar-in-Residence at the Esalen Institute in Big Sur, CA. Currently, he is Professor of Psychology at the California Institute of Integral Studies (CIIS) in San Francisco, CA. In August 2019, his life’s work encyclopedia, The Way of the Psychonaut, was published, and the documentary film about his life and work was published as well: “The Way of the Psychonaut- Stan Grof and the journey of consciousness.”
About Brigitte Grof, MA
Brigitte Grof, MA, is a psychologist, licensed psychotherapist, and artist with 35 years of experience in holotropic breathwork. She was certified in the first Grof training groups in USA and Switzerland. She has led breathwork workshops and taught training modules in the US and in Germany. Currently she works in her private practice in Wiesbaden, Germany, and leads workshops and retreats.
Since April 2016, Stan and Brigitte Grof are happily married, live in Germany and California, and conduct seminars, trainings and holotropic breathwork workshops worldwide. In May 2020, they launched their new training in working with Holotropic States of Consciousness, the international Grof® Legacy Training (www.grof-legacy-training.com).
In this episode of Vital Psychedelic Conversations, Kyle interviews Sam Gandy: researcher, science writer, Ph.D. ecologist, and collaborator with the Centre for Psychedelic Research at Imperial College London.
Gandy is most interested in the capacity of psychedelics to amplify or ignite our relationship with nature. He talks about our skewed relationship with nature; David Luke’s study on nature interconnectedness after psychedelic experiences; and ways to add nature into the integration and prep stages, from VR to planting seeds to even just looking at pictures or videos.
He talks about the challenge of maximizing the benefits of the psychedelic experience and the need for more knowledge on how to integrate, asking how we can use psychedelics intentionally as creativity-enhancing agents. And they discuss James Fadiman and Willis Harman’s 1966 “Selective Enhancement of Specific Capacities Through Psychedelic Training” study and how the directive priming that was used in it is similar to intention-setting today.
They also discuss the communal aspect of the music festival psychedelic experience, dream states and creativity, how more research is needed on the context around the chemicals (not just the chemicals), and the complications of trying to step into a newly-discovered life purpose while living in a capitalist society.
Notable Quotes
“People are maybe slightly focusing too much on the chemical substances themselves when the context around the usage of those chemicals is probably much more important and in need of much more attention, I think. And I feel like more exploration there could enhance the potential benefits of psychedelics in a variety of different ways.”
“Some scientists have argued, as I do in this paper, that perhaps we’ve become a little bit over-reliant on analytical thinking. Like, I’m in no way shooting down the importance of analytical thinking. It’s absolutely essential. But perhaps [these] more slightly dynamic, free-flowing, unconstrained states of consciousness that you can access through these altered states – perhaps they’ve got a place.”
“There’s not that much known, really, at this stage, about how to maximize the benefits in terms of people bringing those insights back and integrating them into their life and acting on them. That’s something that I feel needs more attention.”
“Prior to people going into an experience, you could maybe tend a bit of soil, like you’re preparing your psychic soil before going into [the] experience. And then plant a seed that you then take away and you nurture this young plant as you’re hopefully nurturing and grounding the insights in yourself.”
Sam Gandy is a lifelong nature lover and has been fortunate enough to conduct ecological field research in various parts of the world. He is a Ph.D. ecologist, researcher, and science writer, and has experience of working within the psychedelic field as a past scientific assistant to the director of the Beckley Foundation, and as a research assistant with the Synthesis Institute and a senior science writer with Wavepaths. He is a Project Manager with Norfolk Rivers Ecology and a collaborator with the Centre for Psychedelic Research at Imperial College London, with a research interest in the capacity of psychedelics to influence our connection to nature.
In this episode of the podcast, Joe interviews two authors and professors at the Philosophy, Cosmology, and Consciousness program at the California Institute of Integral Studies in San Francisco: Rick Tarnas and Sean Kelly, Ph.D.
While this is the first PT appearance for Tarnas – a huge name in the archetypal astrology field (and referenced often in our monthly Cosmic Weather Report series) – this episode is not focused on his work, but instead on the new book he and Kelly co-edited: Psyche Unbound: Essays in Honor of Stanislav Grof, which is a collection of 22 essays from the last 50 years about Grof and the impact of his work (a festschrift of sorts). The book features pieces from legends of the past like Joseph Campbell and Huston Smith, and big names in the field today like Michael Mithoefer and Fritjof Capra. It’s quite a beautiful book, and thanks to Synergetic Press, we’re actually giving away five copies signed by Stan Grof himself (click here!).
Tarnas and Kelly discuss what led to this project happening; why Grof’s work is so important; how Grof connected classic ideas with previously unthinkable concepts and realities; what the over-simplified term, “ego death” really means; and talk about their concern that standardized research is often leaving out the very integral spiritual dimension. They also discuss a different way of viewing the concept of “hanging up the phone,” and Kelly tells the story of a very powerful early psychedelic experience.
Notable Quotes
“What [Stan] found was that it was often the challenging experiences – the really difficult ones, the ones where one is encountering not only problematic or traumatic psychological issues, complexes, traumas from early life, etc. – it was bringing these up from the deep unconscious where they’re lodged in our body and in our psyche, and bringing them to consciousness and working them through, releasing them, releasing the emotions and the physical responses that have been bottled up in the psychophysical organism for decades. And that that was the very means by which a psychospiritual transformation could open up, and that one could thereby have both a healing experience and a deeper mystical experience of life.” -Rick
“She brought me outside and sat beside me as I lay in the snow for about three hours and was just with me. And that transformed what had been a kind of Hellscape where I was trapped in this world of mirrors (a ‘no exit’ situation) into one of just floating on this sea – a nourishing, milk-white snow ocean. But it wouldn’t have happened unless this compassionate being was willing just to sit with me and hold my hand.” -Sean “Stan’s attitude has been one of trusting whatever is coming up, whether it’s a difficult experience or a positive one. The positive ones can often serve as a kind of grounding and awareness that you can keep in the back of your mind, that when a difficult experience starts coming up, this higher unity is still waiting for you in some way. You can trust that the hard experience is not the only game in town.” -Rick
“If the humanities are colonized entirely by the methodological imperatives and constraints of the natural sciences, we’re essentially blocking out much of what it is to be a human being.” -Rick
Richard Tarnas is a professor of psychology and cultural history at the California Institute of Integral Studies in San Francisco, where he founded the graduate program in Philosophy, Cosmology, and Consciousness. He teaches courses in the history of ideas, archetypal cosmology, depth psychology, and religious evolution. He frequently lectures on archetypal studies and depth psychology at Pacifica Graduate Institute in Santa Barbara, and was formerly the director of programs and education at Esalen Institute in Big Sur, California. He is the author of The Passion of the Western Mind, a history of the Western world view from the ancient Greek to the postmodern that is widely used in universities. His second book, Cosmos and Psyche, received the Book of the Year Prize from the Scientific and Medical Network, and is the basis for the documentary series, “The Changing of the Gods.” He is a past president of the International Transpersonal Association and served on the Board of Governors for the C. G. Jung Institute of San Francisco.
In this episode of the podcast (and episode 3 of Vital Psychedelic Conversations), Kyle interviews Kylea Taylor: M.S.; LMFT; Grof-certified Holotropic Breathwork® practitioner; Vital teacher; and author of several books, including her newest, The Ethics of Caring: Finding Right Relationship with Clients (which you can win a signed copy of here).
She discusses her past and what she’s doing now, from learning breathwork from the Grofs at Esalen; to working through (and with) her 5-year spiritual emergency; to her work bringing breathwork to a residential substance abuse recovery program; to her InnerEthics® program, which she developed after realizing how traditional ethics education didn’t come close to covering the intricacies of working with non-ordinary states of consciousness.
They talk about how much the psychedelic community undervalues the reciprocity and knowledge one can gain from sitting for someone else; how a facilitator’s simplest question to ask when looking to intervene is, “Who’s this for?”; the need for therapists to have their own experiences and learn the territory of the medicines they’re using, how our multiple selves complicate already-complicated relationships, and three tools likely not yet mentioned in this podcast: Angie Arrien’s naming ceremony, SoulCollage®, and Brainspotting.
Plus, they talk about having dreams about taking psychedelics (have you ever had one?), and Kyle tells the story of his psychic dream – or as this show notes writer believes, his “making-prank-calls-while-sleeping” incident (sleep-pranking?).
Notable Quotes
“Informed consent is completely different, because how do you describe what a person is going to go into if they’ve never been into it? They’ve never had an extraordinary state of consciousness, let alone experience with that particular medicine. So you can describe it, but do they understand it? And can they really make an informed consent?” “There’s exponential kinds of connections between the multiple selves, and it gets really confusing to sort out, so it’s another reason to know ourselves as well as we can, and to have experience in these states, and also to trust – when in doubt, go back to trusting the inner healing intelligence.” “Therapists, with psychedelic-assisted therapy, need to be properly prepared and experienced, and know their scope of practice, and know themselves. I think trainings are doing a good job and we’ll get better as we go, but I think experience is the part that it seems like people are going to have to take care of themselves. If they really want to do the best they can for their clients, then they need to do it. We need to do it. We all do.”
Kylea Taylor, M.S., LMFT developed and teaches InnerEthics®, a self-reflective, self-compassionate, approach to ethical relationship with clients that she is now teaching in psychedelic psychotherapy trainings. Kylea started studying with Stanislav Grof, M.D. and Christina Grof in 1984 and was certified by them as a Holotropic Breathwork® practitioner in 1990. She worked with Stan Grof and Tav Sparks as a Senior Trainer in the Grof Transpersonal Training throughout the 1990s, and worked for nine years in a residential substance abuse recovery program. She is the author of The Ethics of Caring: Finding Right Relationship with Clients, The Breathwork Experience, Considering Holotropic Breathwork® and is the editor of Exploring Holotropic Breathwork®.
Jon Dennis, Esq. looks closely at what Oregon’s Measure 109 really says, and provides a possible framework for the fair treatment of religious-use sacrament.
Oregon’s Psilocybin Services Act, aka Measure 109, is currently undergoing a reputational makeover. Although primarily advertised to voters as “psilocybin therapy,” clinical use of psilocybin is only one of the many modalities of psilocybin services that may soon be permitted in Oregon. Nearly all of the media reporting on M109 have echoed the messaging of the M109 electoral campaign, creating a narrative that Oregon voted to legalize “psilocybin therapy.” But now that people are beginning to write and speak about M109 in a more careful and nuanced way, many are surprised to find out that the psilocybin law passed in Oregon allows people to take psilocybin for virtually any reason. If there is still any doubt about whether M109 is a “therapy” program, Tom Eckert, one of the chief co-petitioners of Measure 109 and now the chair of the Oregon Psilocybin Advisory Board (“OPAB”) (as well as a practicing therapist), said in a recent interview that “The idea [of M109] is to create safe space under the facilitation of licensed professionals to explore [the psilocybin] experience for personal benefit.” According to Eckert, taking psilocybin under M109 is “about your consciousness and using psilocybin however you really want to, whether it’s creative, spiritually, or for a therapeutic benefit.” This means, of course, that psilocybin may be used pursuant to religious or spiritual exercise. It means that psilocybin churches might soon become commonplace in Oregon. The intersection of M109 and religious liberties is an important and complex topic that so far has received very little attention during the meetings of OPAB and its 5 subcommittees. Religious exploration is already a large part of this so-called “psychedelic renaissance,” and all signs point to religious use of psychedelics becoming more prevalent over time. Because the “Oregon model” of psychedelic services has become one of the leading models in psychedelic policy reform, it is paramount we build religious protections into the model. In response to public comment, the Oregon Health Authority (“OHA”) recently published the following statement:
Q: Can the psilocybin services be offered within a ceremonial or religious context?
A: Yes, if psilocybin services take place at a licensed service center and is otherwise compliant with statute and rule requirements.
In other words, OHA intends to allow the religious use of psilocybin if performed in accordance with Oregon’s regulatory framework for psilocybin. The preceding sentence constitutes pretty much everything we know so far about how Oregon intends to address religious practice under the measure. This is particularly concerning in light of the fact that OPAB has many complex issues to still resolve, and it must issue its final recommendations by June 30 – meaning there are only 15 hours of full OPAB meeting time remaining. Time is running out for Oregon to create thoughtful and nuanced policy on this matter of great importance. Fortunately, serious conversations about religious practice are about to begin. The February 2 meeting of the Equity Subcommittee and the February 3 meeting of the Licensing Subcommittee and the Equity Subcommittee will address religious use.
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What is Essential to a Religious-Use Framework?
When considering what a religious-use framework might look like under M109, I identify six elements that are essential:
It must permit a broad range of religious practices and ceremonies without unnecessary interference from the government. Protections should accommodate practices and beliefs ranging from traditional Indigenous practices to contemporary Western, Eastern, and neo-shamanic religions that incorporate psilocybin into their practices;
It must create a pathway for religious practice that is affordable to marginalized communities;
The regulations should allow special rules around the growing, storing, handling, and testing of psilocybin mushrooms that reflect the view common in many entheogenic communities that the mushrooms themselves are sacred objects worthy of reverential treatment;
The regulations must provide meaningful oversight of and accountability for religious practitioners, particularly in:
Screening new members;
Disclosing risks/obtaining informed consent;
Preventing abuse; and
Ensuring that religious practice is conducted in a safe manner;
Given the Oregon constitution’s protection of both the religious and the non-religious*, the regulations must not give preferences to “religious” over “non-religious” organizations or individuals. Accordingly, the criteria for who may operate within the “religious framework” should be framed in terms of sincere practice relating to one’s deeply-held values, beliefs, and convictions, rather than affiliation with a religious organization;
It should be simple enough to administer that it does not cause a substantial burden on OHA.
With these considerations in mind, I have taken the liberty of drafting a proposed model regulatory framework for how religious practice could be protected under Measure 109. My proposed framework may be found here:
I am actively seeking stakeholder feedback. Please email me with questions or comments. To execute this project well means compiling and assembling a wide range of stakeholder input, so please do reach out.
One of the fundamental assumptions underlying the model is that if religious-use privileges are only affordable to a small subset of the population, it might actually be better to not grant special religious privileges at all. Perhaps the most iniquitous aspect of M109 is that access to psilocybin will be unaffordable to a lot of people. Luckily, as we will see, religious use privileges can be structured in a manner that creates new pathways to affordable access. Several key features of this framework may be aided by some explanation.
Peer-Support Assistance
Measure 109 requires that all psilocybin be purchased, possessed, and consumed “under the supervision of a …facilitator” (Section 57 (2)). The measure does not otherwise describe what that supervision should look like, which leaves open many possibilities. Currently it appears that Oregon is poised to require that the majority of assistance given to clients must be provided by paid facilitators, who are prohibited from taking psilocybin while serving as a facilitator. If this is the case, even if Oregon adopts liberal rules that require lower amounts of paid facilitation, I estimate that a “cheap” group session, offered by a nonprofit, will not be available for less than $500 per person, including the costs of psilocybin. This is inequitable. We can do much better. Luckily, Indigenous and other religious and spiritual communities have substantial history and experience using plant medicines as sacraments in ceremony. They provide clear proof that ceremony can be safely conducted without the need for paid facilitators who abstain from fully participating in the ceremony. Accordingly, religious communities who operate under M109 should have the option to provide their own peer-support assistance through community members that have been certified by their community as being qualified and capable to provide that assistance. Reasonable minds could disagree about how much the state should regulate that certification. Regulation could be enacted to encourage the slow and sustainable growth of these organizations and to ensure that the clients who provide peer-support assistance are familiar with and oriented to the community in which they intend to serve. Successful implementation of this system will require relationship-building within each community, and the regulations could require that a client be involved with a community for a period of time (which could be defined by a minimum number of ceremonies attended) before they begin providing peer-support assistance. Or the regulations could simply trust the community to responsibly manage itself, particularly in light of the fact that its licensure could be lost if it behaves irresponsibly.
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The freedom to exercise one’s religion means little if paywalls keep most people out. However, if peer-support assistance is allowed, it could avoid having to pay unneeded facilitators to “supervise” ceremonies. The number of facilitators that are needed to safely supervise a ceremony may vary by community, but well-organized communities could conceivably conduct ceremonies safely with only one facilitator present. By reducing the number of facilitators that must be on hand for a ceremony, we drastically reduce the cost of the ceremony. Additionally, many entheogenic religions do not permit people into their ceremonial space who have not consumed at least some amount of their sacrament. The idea in some communities is that the presence of people who are on a different vibrational wavelength (i.e., who have not partaken of the sacrament) fundamentally prevents participants from receiving certain religious benefits. Facilitators are prohibited from taking psilocybin while serving as a facilitator, so allowing facilitators to supervise from outside the ceremonial space is the only option if this view is to be respected. This could be safely done if peer-support assistance were permitted by clients who are participating in the ceremony. This permits a higher degree of self-governance and self-reliance, which is healthy. This peer-support assistance model was inspired in part by the practices of the Church of the Holy Light of the Queen (“CHLQ”). CHLQ is the Santo Diame church who successfully sued the federal government for the right to use Daime (which some people call ayahuasca) in their religious practices.** In their 25 years of practice, it is my understanding that CHLQ has never had a safety situation which they were not able to safely manage internally. For people interested in learning more about that, I interviewed Padhrino Jonathan Goldman, the spiritual leader of CHLQ, on Episode No. 6 of Eyes on Oregon.
Religious Manufacturing Privileges
The religious manufacturing privileges contemplated by the framework are severalfold: 1) Religious communities are granted permission to grow mushrooms in a less-regulated (i.e., far less expensive) manner than is required of standard manufacturers; 2) Religious growers may grow the species of mushrooms using techniques and substrates that are consistent with their beliefs and convictions, provided that products are safe; 3) Testing of religious products is not required, unless indicated by a client’s adverse medical reaction; 4) Religious products may not be delivered to a service center that is not a religious service center; and 5) Religious growers are under a duty to provide safe products and avoid creating nuisances and other environmental hazards. The policy considerations behind the proposed religious manufacturing privileges are two-fold: 1) it gives communities the option to offer very low-cost products (mushrooms are famously cheap to grow); and 2) it creates space for Oregon plant medicine communities who believe that the mushrooms themselves are sacred and must be handled with reverence. Product safety can be maintained without the need for expensive laboratories. Unlicensed, unregulated mushroom growers – many of whom grow in their basements or closets using improvised laboratory equipment – currently create the bulk of consumer psilocybin products. This matters because it serves as a counterpoint to the concern that “under-regulated” manufacturing operations pose a threat to public health or safety. In truth, reports of adverse reactions to unsafe psilocybin products are exceedingly rare, particularly in light of the amount of mushrooms being eaten nowadays. While the idea of permitting a religious or spiritual community to have homegrown sacramental mushrooms might make some people uncomfortable, it’s worth remembering that you can buy myceliated grow kits for gourmet mushrooms virtually everywhere, and society allows that practice without question. Moreover, the practice of a religious or spiritual community handling its own sacrament in accordance with their beliefs and convictions is a practice that predates Oregon statehood.
Oregon is required by M109 to consider the costs of testing to the client when deciding its testing rules, and testing may not be more onerous than is reasonably necessary for health and safety (Section 96 (7)). Moreover, testing standards must be different for different “varieties of psilocybin products” (Section 96 (1)(d)), which could presumably include mushrooms grown for use in religious ceremony. Relaxed testing rules for religious products will help the state achieve its statutory mandate of striving for an affordable system, while also respecting practitioner beliefs. While this could create greater imprecision in dosing, this is the current state of things in our existing unregulated market, and people safely manage that imprecision.
Affordability
In addition to providing meaningful autonomy of religious practice, the combination of peer-support assistance and less-regulated religious manufacturing and testing starts to get us close to an affordable system. If all three are adopted, a lower and more satisfying price point begins to emerge. The costs for services may even be as low as the combination of one facilitator’s time that is spread across multiple clients (or which may be donated by volunteer facilitators), low-cost products sold by a nonprofit manufacturer, and overhead costs of running a nonprofit service center. To drive costs lower still, OHA could adopt a progressive fee structure that permits nonprofit service centers and manufacturers to pay a little less than their “fair share” of the program’s fees. Additionally, onsite manufacturing centers could possibly create a direct manufacturer-to-client sales pipeline that might allow entheogenic service centers to avoid the application of that pesky tax rule, 280E (which disallows tax deductions or credits attributable to businesses that “traffick” controlled substances). This appears to be allowed under M109, as sales by manufacturers must be either “to or on a premises” licensed as a manufacturer or service center (Sections 53 (1)(a) and (2)(a), and Section 57). With all of these cost-savings measures in place, it is foreseeable that a psilocybin ceremony under M109 could cost well under $50 per participant. That’s still too expensive. But it’s considerably better.
Participation in reciprocal exchange programs should be required of all who engage with the M109 program, from clients to testing laboratories. Involvement with a reciprocal exchange program is important because the programs help minimize the harmful impacts that extraction of cultural and natural resources have on the Indigenous plant medicine communities who have stewarded plant medicines for centuries or longer. It also helps ensure that Indigenous knowledge and wisdom do not become lost or forgotten. The proposed model framework requires entheogenic practitioners to have an unspecified level of involvement in a reciprocal exchange program, and an annual public report of that involvement. This doesn’t punish bad actors for negligible involvement, but it provides social incentives for people who can demonstrate meaningful participation.
Discipline of Entheogenic Practitioners
Because this framework gives entheogenic practitioners a considerable set of privileges, it also creates a reciprocal set of duties to use those privileges safely and responsibly. To achieve this, the proposed framework borrows language from the Oregon law that protects the religious use of peyote. In order for religious use of peyote to be protected in Oregon, the use must be done “in a manner that is not dangerous to the health of the user or others who are in the proximity of the user (ORS 475.752(4)).” Oregon should adopt the same standard for psilocybin religions who operate under the measure. Ultimately, if a religious practitioner engages in conduct that is unsafe or irresponsible, the practitioner risks losing their special religious privileges, as well as their general psilocybin licensing. Given the significant financial and personal investment that will go into opening any psilocybin business in Oregon, this provides powerful incentives to operate within the bounds of the regulatory framework.
Conclusion
In conclusion, if we think of M109 not in terms of “therapy” vs. “not therapy,” but rather (as Tom Eckert put it), a “safe space under the facilitation of licensed professionals to explore [the psilocybin] experience for personal benefit,” it appears the best way for Oregon to reduce the most harm to its people is to invite all beneficial use of psilocybin to come and operate within the relative safety of the M109 container. This includes religious use. The model framework proposed herein would create a type of partnership or alliance between religious practitioners and OHA. In exchange for paying licensing fees and submitting to administrative oversight, religious communities who use psilocybin gain mechanisms of accountability*** and the freedom to practice with substantially less fear of criminal repercussions. However, in order for entheogenic practitioners to accept Oregon’s invitation, the M109 religious container must not be unduly restrictive in what it allows, and it must be affordable. If these interests can be balanced, psychedelic religious practice could soon find its way out of the shadows of the underground and into the full light of day. The following is my presentation from the February 3 Oregon Psilocybin Licensing Subcommittee Meeting. Bob Otis of the Sacred Garden Community also presents.
*See, e.g., Meltebeke v. Bureau of Lab. & Indus., 322 Or at 147. (Oregon’s constitutional religious protections “extend[] to religious believers and nonbelievers alike.”) This also avoids giving nonreligious clients a financial incentive to seek religious services from a religious provider, which is important. For more information about the inappropriateness of confusing religious and non-religious containers of psychedelic use, see Matthew Johnson’s article entitled “Consciousness, Religion, and Gurus: Pitfalls of Psychedelic Medicine.” **It’s worth noting that Oregon regulatory agencies have already granted religious exemptions to religious organizations that use controlled substances. See the Oregon Board of Pharmacy’s 2008 letter to CHLQ.
***The need for greater mechanisms of accountability in psychedelic communities is described in horrifying detail in a new podcast series called Cover Story, which is produced by a collaboration of New York Magazine and Psymposia.
In this episode of the podcast, Joe sits down with Co-Founder and CEO of Numinus, Payton Nyquvest, this time for a full episode (you may remember that he had a brief segment in Solidarity Friday #86).
Nyquvest tells the story of how ayahuasca became the cure for his chronic pain, and discusses pain in general and how we deal with it: how people so often fall into a box where their diagnosis becomes their identity, and how so much of healthcare is about alleviating the symptoms but never getting to the root cause.
He talks about how Numinus came about; how Health Canada’s Special Access Program could be huge towards more legalization; his concerns with the rush to ketamine and virtual therapy; patents and Compass Pathways; the importance of a safe container and community; and the need for a shift in how we view psychedelics and self work, from something we view as a last ditch resort to something we treat more as regular preventative tune-ups or check-ins.
Numinus is working with MAPS in their Phase 3 MDMA for PTSD study, and due to a license amendment by Health Canada that now allows them to produce a product from natural fungi, they have just produced what may be the first legal psilocybin mushroom since the 1970s.
Notable Quotes
“[I] saw this possibility [that] someone, through shifting their mental health and mental state, could greatly become a better version of themselves. And so, in my mid-to-late teens, became very, very passionate about mental health and my own mental health, and the intersection of mental health [and] physical health, and the recognition that you can’t compartmentalize the two. They’re all part of the same thing.”
“If you look at AA for example, there’s not a city on the planet I think that you could go to where you don’t find an AA community. And while certainly all these communities have their strengths and weaknesses, it really shows that with a really, really strong community, you can really help facilitate a lot of healing. …While the psychedelic experience is important, the integration and ongoing support and community is, I would argue, as important or more so.” “I encourage everybody to read the results from the MAPS Phase 3 work, which is probably, I would argue, the most astounding clinical data we have on psychedelics for treatment-resistant PTSD, which, for anybody who doesn’t know; treatment-resistant PTSD is– this is a population of people who have tried every other treatment and have failed. Over 80% of people who went through the MDMA protocol saw a significant reduction in their symptoms and 67% actually no longer met the PTSD criteria after three treatments. That’s a cure for treatment-resistant PTSD, which is just an astounding thing to be able to say.”
Payton Nyquvest is the Founder, Chair & Chief Executive Officer of Numinus, a company that empowers people to heal and be well through the development and delivery of innovative mental health care and access to safe, evidence-based psychedelic-assisted therapies. He has a deep understanding of the psychedelic industry from its infancy, driven by life-saving personal experiences with multiple therapy modalities. Additionally, Payton has deep business leadership experience, particularly in the finance sector, and is a recognized innovator and visionary in mental health care. At Numinus, he guides teams leading strategy, innovation, research and clinic network expansion, and supports the marketing and capital markets functions. He is responsible for raising more than $70 million for Numinus in the past year, and is quoted widely in media such as CTV, Forbes and the New York Times. In addition, he brings more than 15 years working in finance, investment and retail banking with some of Canada’s leading independent investment firms, including Jordan Capital Markets, Canaccord Financial and Mackie Research Capital. In these and other roles, he has raised more than $100 million for a variety of small cap companies.
In this episode of the podcast, fresh off the heels of the announcement of (and opening of applications for) our new 12-month certificate program, Vital, Kyle sits down for episode 2 of Vital Psychedelic Conversations; this week with two figureheads lending their knowledge to the course: Annie & Michael Mithoefer.
While also supervising and training therapists for MAPS-sponsored trials, the Mithoefers are probably best known for groundbreaking trials they’ve been involved in, including two MAPS-sponsored Phase II trials studying MDMA-assisted therapy for PTSD, a study providing MDMA-assisted sessions to therapists completing the MAPS therapist training, and a pilot study treating couples with MDMA-assisted therapy combined with Cognitive Behavioral Conjoint Therapy. They are also both Grof-certified holotropic breathwork practitioners, and huge proponents of breathwork in general.
They talk about why they connected so much with breathwork and how it cured Annie’s panic attacks; how they’ve used breathwork in their practice in conjunction with therapy; what trusting or following the process means (for the patient and facilitator); the concept of the inner healer (or “inner healing capacity”); touch and bodywork in therapy; how the communal, group process aspect of breathwork is inspiring ideas for group MDMA sessions; how we can best scale therapy; updates on new trials for 2022; and their best advice and biggest takeaways they’ve learned from decades in the field.
Notable Quotes
“It’s not that you never offer any direction or engage and help people if they’re stuck, it’s that that only happens in service of what’s already trying to arise spontaneously; that the point is to give plenty of time and encouragement for that process to just take its own path and unfold in its own way. …You may be offering quite a bit sometimes in terms of support and direction, but it’s only in service of what’s already happening.” -Michael
“Stan learned it by working directly with thousands of people with LSD in the beginning. And of course, other cultures (in some cases, for hundreds of thousands of years) have developed knowledge about wise use of these kinds of states. So it sounds a little new-agey or woo woo (‘Trust the process’ and the inner healing intelligence, you know), but it’s based on reality that people have observed for a very long time. And we see it. We just get it reaffirmed again and again.” -Michael
“People do get better with love and care. Sometimes it’s just that extra fifteen or twenty minutes at the end of a breathwork session when somebody is still kind of shaky, or sitting with them and having a meal after breathwork, or the extra times that you take with people. Supporting people: it really makes a difference.” -Annie “There’s something great about breathwork, to know that you can have these experiences without taking anything – just having that experience of: ‘Wow. These places are not as far away as I thought they were.’” -Michael
Annie Mithoefer, B.S.N., is a Registered Nurse living in Asheville, North Carolina, where she is now focused primarily on training and supervising therapists conducting MAPS-sponsored clinical trials, as well as continuing to conduct some MAPS research sessions in Charleston, South Carolina. Between 2004 and 2018, she and her husband, Michael Mithoefer, M.D., completed two of the six MAPS-sponsored Phase II clinical trials testing MDMA-assisted therapy for PTSD, as well a study providing MDMA-assisted sessions for therapists who have completed the MAPS Therapist Training, and a pilot study treating couples with MDMA-assisted therapy combined with Cognitive Behavioral Conjoint Therapy. Annie is a Grof-certified holotropic breathwork practitioner, is trained in Hakomi Therapy, and has 25 years experience working with trauma patients, with an emphasis on experiential approaches to therapy.
About Michael Mithoefer, M.D.
Michael Mithoefer, M.D., is a psychiatrist living in Asheville, NC, with a research office in Charleston, SC. He is now a Senior Medical Director at MAPS Public Benefit Corporation (MPBC). He is a Grof-certified holotropic breathwork facilitator, is trained in EMDR and Internal Family Systems Therapy, and has nearly 30 years of experience treating trauma patients. Before going into psychiatry in 1991, he practiced emergency medicine for ten years. He has been board certified in Psychiatry, Emergency Medicine, and Internal Medicine, and is a Fellow of the American Psychiatric Association, and Affiliate Assistant Professor Department of Psychiatry and Behavioral Sciences Medical University of South Carolina.
“Education is not the filling of a pot, but the lighting of a fire.” – William Butler Yeats
The interest in psychedelics as a therapeutic tool is growing at a rapid pace, both by individuals looking for better solutions outside the current medical regime, and by practitioners looking for new and better ways to help their patients.
Even though regulatory systems lag behind, a paradigm shift in healthcare is clearly under way. The demand for safe, ethical, and effective treatment and integration is growing exponentially. Now more than ever, it is vital that educated, informed practitioners are ready and equipped to provide care when called upon.
After enrolling over 9,000 students in our eLearning platform and graduating over 500 in our eight-week, 47-hour program, Navigating Psychedelics, we’ve heard a lot about what people want and need from an in-depth training program – and also, what isn’t being offered out there. Our students have told us that training can be overly prescriptive, rigid, and clinical, with logistical hurdles and barriers to acceptance.
That’s where Vital comes in. Our new 12-month certificate program fills gaps in the current landscape of psychedelic training – both in course content and structure – and takes a holistic, experiential, and reflective approach to psychedelic practice and integration.
Here’s how Vital is different:
A truly inclusive training program. Vital welcomes students of all backgrounds – licensed or unlicensed clinicians, medically-trained healthcare professionals, legacy operators, and integrative wellness practitioners. All previous experience, informal learning, and formal training will be considered when reviewing applications.
A drug agnostic approach that equips practitioners with the knowledge to work with clients who use or are interested in exploring a range of psychedelics. There is no one-size-fits-all approach to psychedelic therapy, and the potential benefits are not limited to a handful of substances.
A holistic curriculum balanced between clinical and scientific research and protocols, while also focusing on philosophical self-reflection, transpersonal psychology, Indigenous traditions, and somatic approaches to healing trauma.
An opportunity to learn from and interact with world-renowned researchers at an economical scale.
A modular and malleable curriculum with finance and scheduling flexibility, designed to accommodate a global student population.
An open forum on harm reduction that encourages honest discussion on personal experiences with substances in a safe space.
Vital at-a-Glance:
Vital was created by Psychedelics Today Co-Founders Joe Moore and Kyle Buller, M.S., LAC, and a team of people dedicated to helping others master the elements of psychedelic practice and contribute to the healing of the world. The culmination of over 15 years of work in psychedelic practice, the first Vital cohort of 100 students kicks off on “Bicycle Day,” April 19th, 2022.
Course content is packaged into five core modules, covering: psychedelic history and research; clinical therapies; the art of holding space; medical frameworks; and integration theories and techniques. Each comprehensive module spans between seven to ten weeks of specialized lectures led by guest expert teachers as well as more intimate study groups facilitated by our instructors.
The best teachers are those who show you where to look, but don’t tell you what to see.
-Alexandra K. Trenfor
World-Class Teaching Team:
Over the years, Psychedelics Today has developed relationships with a humbling number of leading researchers, historians, clinicians, and bright minds working in research and application, advocacy, spiritual practice, and patient care. We’ve assembled some of the very best to work with Vital students, including:
Ben Sessa, M.D. Chief Medical Officer at Awakn Life Sciences, licensed MDMA and psilocybin therapist, academic writer, and psychedelic psychopharmacology researcher.
Ayize Jama Everett, M.A., M.F.A. Fiction writer, practicing therapist, and Master’s of Divinity who teaches a course called “The Sacred and the Substance” at the Graduate Theological Union.
Richard Schwartz, Ph.D. Developer of the Internal Family Systems (IFS) model, adjunct faculty of the Department of Psychiatry at Harvard Medical School.
We believe that no amount of learning from clinical studies, reading textbooks, or listening to an instructor can make up for first-hand experience with holotropic states. Furthermore, we believe openness and sharing of experience validates clinical evidence, helps inform research and the approach to patient care, and helps undo stigma and misguided perceptions caused by the war on drugs.
Throughout the course, students will be challenged to deepen their personal understanding of psychedelics and reignite their transformation by attending one of six experiential retreats (in either the United States or abroad). Stay tuned for more details on dates, locations and pricing.
While the deeply experiential nature of the course supports the growth of practitioners, the course is also designed to equip participants with the knowledge they need to establish a psychedelic-informed practice from the ground up. For coaches, facilitators, mental health and complementary health practitioners, Vital provides a thriving community of specialists to support their mission.
Promoting Equal Access and Career Development:
Fair access to psychedelic medicine begins with fair access to essential education. In addition to flexible payment plans for all students, we’ve committed to provide scholarships for 20% of students from each cohort, sponsoring up to 100% of tuition to support their mission.
Scholarships are awarded on a case-by-case basis, and are reserved for people who:
Are in demonstrated financial need
Identify as BIPOC
Identify as LGBTQIA+
Are military service members/veterans
Serve marginalized or geographically underserved communities
At the end of the program, graduating students receive a certificate in Psychedelic Therapies and Integration. CE credits will be offered, but stay tuned for more details.
Full details on scholarships and credits are in the extended course brochure, available on the Vital website.
Program registrations are open now, and close at midnight EST on March 27th. Acceptance will be offered based on eligibility and order of submission (with priority to students receiving scholarships). Once all seats in the initial cohort are filled, subsequent approved students will be placed on a waitlist and invited to join the course when a spot becomes available. Interested students are encouraged to apply as soon as possible. Apply here.
In this episode of the podcast, Joe interviews Josh Hardman, the Founder and Editor of Psilocybin Alpha, a news website and weekly newsletter covering the psychedelic space with a focus on emerging companies and drug development.
Hardman discusses how the juxtaposition of the studies coming out of Imperial College London and the way hippie culture intersected with various political movements made him want to create Psilocybin Alpha. He talks about his early anonymous days and how the 2020 US election jumpstarted the site, especially due to the passing of Oregon’s Measure 109 and people suddenly showing a lot of interest in psychedelic stocks.
And they talk about a lot more, as this podcast is very topic-to-topic conversational in the way you’d imagine a podcast between two people neck deep in psychedelic happenings may be: why the UK is so conservative when it comes to drug policy; Brexit; cryptocurrency, decentralized finance (DeFi), and decentralized health (“De-health”?); overuse of Sonoran desert toads and over-harvesting of iboga (why aren’t LSD and psilocybin good enough?); data collection and data privacy; patent thicketing; integration as a new recurring-revenue model; psychedelics and VR; investor obsession with derivatives and analogs; and 2022 seeing the likely consolidation of many for-profit companies in the psychedelic space.
Notable Quotes
“The point at which it went from just being kind of a side project to me to being ‘I should work on this full time’ was the November 2020 elections in the US. I remember I sat here up to like 5am in the UK, watching the results to see measure 109 in Oregon (obviously) and the DC ballot initiative to decriminalize. I think that was the point, to me, where I saw not just traffic to the website go up thousands of percent overnight, but also the types of people that were reading Psilocybin Alpha went from weed investors and crypto investors to therapists and people who were seeking therapy, emailing me. Hundreds of emails the next day saying, ‘I want to get involved in this. I’ve been working in psychiatry or psychotherapy for 30 years and I want to understand this new modality.’”
“Why are people depressed? I think a lot of people are depressed because something acute happened to them or because maybe they do need to go inside and work some stuff out internally, but, me being a student of sociology and political economy, I’m more inclined to think a lot of people are depressed because of their material situation: their job or their home life, economic realities in America, lack of health insurance. These things are all external. So I have some concern with how much we can really solve whilst in a system that makes people so upset and miserable.”
“The reason psychedelic companies are so disruptive to the healthcare system is because something like Prozac is chronically dosed. It’s like almost a recurring revenue model. It’s a subscription model. And obviously psychedelics can potentially not cure someone but put them into remission (at least clinically) in two or three sessions. So you could say that if a company is able to capture the integration part of the treatment arc as well, that’s where they start getting their recurring revenue.”
“I think people are concerned about investing in another psilocybin company. So if you can take a derivative, an analog, or a new chemical entity entirely (even if it’s very similar to psilocybin); to the investor or to the untrained eye, it’s new. It’s novel, and it’s going to get a patent, so therefore it must have some value. I think that might be a big story in 2022, when we start realizing that a lot of these supposedly new chemical entities either start failing in preclinical work or in Phase 1 work or they’re just not that remarkably different.”
Founder and Editor of Psilocybin Alpha, an online resource and weekly newsletter covering the psychedelics space with a focus on drug development efforts.
Gathering as professionals in psychedelics has taken on new meaning. It’s more – a lot more – than just networking now.
In early December, Horizons: Perspectives on Psychedelics (an annual conference often referred to just as ‘Horizons’) re-emerged from the proverbial ashes of COVID-19; a pandemic that led to the dismantling of social connectivity and a general feeling like we were moving with momentum. With the pandemic came distance: social distance, emotional distance, and psychological distance. We stopped going to work together, we stopped learning together, we stopped moving and growing together. Reconvening at Horizons was therefore much more significant than just attending a regular conference.
Pandemic or not, the Horizons conference already played the role of a psychedelic sandbox where the psychedelic community convenes each year – a place where we get to see how widespread the community really is, and where each conversation is an opportunity to learn from our peers. It is a place where we can learn together, cry together, break bread together, and dance together. It is a place where we can be our most authentic selves, see others, and be seen. And it is a place where difficult conversations are encouraged to be had.
I heard a colleague explain that at other conferences, we are often introducing psychedelics to a new audience that sometimes lacks the capacity to grasp the shadow of psychedelic therapy. Contrarily, Horizons seeks to shed light on our shadow. It seeks to broaden our collective dreams of what is possible in the psychedelic space while learning from our past. By having those difficult conversations in front of 2,000 people, we get to grow collectively – as a community, and as a movement. And this year’s Horizons, more than ever, was an opportunity to rebuild a sense of collective effervescence.
Collective Effervescence
Sociologist Emile Durkheim coined the term “collective effervescence“as a “shared state of high emotional arousal related to intensification of emotions by social sharing, felt in religious and secular collective rituals, irrespective of their content (joyful feasts or sad funerary rituals), which empowers the individual.” Essentially, collective effervescence occurs when there is a shared sense of engagement with something bigger than the self, warranting a personal sense of empowerment. In developing the Perceived Emotional Synchrony Scale, psychologists Anna Wlodarczyk, Larraitz Zumeta, and their fellow researchers determined that some of the key conditions for collective effervescence to emerge are a “shared attention on one or more symbolic stimuli” and a sense of “intentional coordination or behavioral synchrony among the participants in a given gathering.” Ultimately, they argued that “the relevance of emotional synchronization in collective gatherings [is] conducive to strong forms of social identification, particularly the overlapping of the individual with the collective self.”
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
By blurring the lines between the individual and the collective self, Wlodarczyk and her colleagues suggested that a sense of collective effervescence ultimately “pulls humans fully but temporarily into the higher realm of the sacred, where the self disappears and collective interests predominate.” It is no surprise that a conference discussing the ethics and future of the psychedelic movement would incite a collective effervescence so strong that a perceived sense of emotional synchrony may occur, where there is indeed a “co-present other” that becomes closer and closer to a perceived sense of self.
This is how I want to see the psychedelic movement evolving and growing, with the collective interest dominating a sense of self. The uniqueness and radicalness of this movement will only come from our ability to enter into this shared sense of togetherness, and into a “higher realm of the sacred” and not to bypass it. How can we do this?
“Shadow work” is a term those in the psychedelic movement have heard countless times. In psychedelic healing, shadow work is not about eradicating the shadow. Rather, it is about shedding light on it and getting to know it deeply, so that when it shows up, it is not unfamiliar. By working with the shadow, we become better equipped to handle what may come up as a result of trauma. If we do not have a safe space to have these conversations, to be held in our confusion, and to be educated on our blind spots, then how can we move forward? How can we call ourselves a revolution if we are not rethinking the way we engage with our work each and every year?
Horizons is a place where we learn about cutting edge research in science and in the clinic, new models for approaching business, and cultural matters. But more importantly, it’s an opportunity to converge as a community and reflect on the previous year together, shedding light on our blind spots and engaging in shadow work to build a sense of collective effervescence and a unified goal. While there were many great presentations this year, three in particular really encapsulated all of this.
Doing the Work with Laura Mae Northrup
Without a doubt, the most impactful talk of the weekend for me was from marriage and family therapist, Laura Mae Northrup, who, in light of recent events, spoke about sexual misconduct in the psychedelic space. Shivers ran down my spine as she powerfully proclaimed these words into the microphone: “Mental health clinicians self-report engaging in sexual violations with their clients at rates of 7-12%. We don’t have data on corresponding rates of psychedelic therapies, but we have no reasonto believe it would be any less than our non-psychedelic counterparts.” She spoke with conviction, with grace, and emotion. She had us all in tears, reflecting on the very real fact that the clinicians who are at a higher rate of sexually abusing their clients are male clinicians who were sexually abused as kids.
Northrup highlighted that we are in a cycle of abuse; that healing trauma is painful, and without doing so effectively, we will continue to cause harm to others. She did not name names, and she did not stand on that stage building a pedestal for herself (regardless of how compelling it seemed, as she noted). Instead, she served her community and said what needed to be said. If there was one takeaway from her powerful talk, it was that “we need to heal ourselves.” She took what was frantically scrambling around everyone’s minds and hearts, and put it into powerful and sensical words. She made it make sense.
Tears continued to flow down my face as Horizons founder Kevin Balktick approached the podium, applauding Northrup for the outstanding courage it took for her to get on that stage and speak from her heart. He then declared that sexual abuse and misconduct should not be a “women’s issue”; that it always has, and certainly should be, a men’s issue as well.
Eradicating the Promise of a “Miracle Cure” with Juliana Mulligan
The second presentation that captivated my attention was from ibogaine treatment specialist, Juliana Mulligan, who spoke of her experience of being sent to jail for using heroin, being thrown on the streets in the middle of Bogota, Colombia, and finally seeking refuge in what she was told was a miracle “cure” for opioid dependence. She then shared her own horrifying journey of getting off of opioids by going to an ibogaine center that did not have the proper protocols in place.
She brought about gasps in the crowd when she told us that the clinic did not have a heart monitor and that they gave her twice the safe dose of ibogaine – certainly enough to kill anyone, she clarified. When the clinic noticed her abnormal EKG readings and decided to seek professional and medical help, she was refused by three hospitals largely due to a lack of understanding on how to handle her situation, being overwhelmed with patients, and not believing that someone her age could be having a heart problem. Finally, when the fourth hospital almost turned her away, she had her first of six cardiac arrests due to her high dose of ibogaine. She explained that she remembers very little about her experience on ibogaine, but that she woke up with a tiny fraction of the usual opioid withdrawal symptoms, the feeling of a huge weight lifted from the guilt and shame of years of substance use, and a newfound clarity around her life’s mission.
Despite her experience at this ibogaine clinic, Mulligan has not turned her back on the promise of ibogaine in treating opioid dependence. In fact, she has dedicated part of her career to ensuring that people are equipped with the tools and knowledge on how to choose an ethical and effective ibogaine clinic – something she realized was necessary due to the many vulnerable people who don’t know what to look for when choosing an ibogaine clinic. Often, people do not take the time to learn about the proper protocols needed to provide this treatment, with many acting out of desperation in an attempt to “fix” their issues as quickly as possible. Her main point was to remind us of the dangers of selling ibogaine as a “miracle cure,” and how damaging it can be for people to have the idea that Ibogaine will fix their issues overnight.
Speaking Softly in Recollection with William Leonard Pickard
Finally, ex-convict William Leonard Pickard held us all in a state of awe as he eloquently and captivatingly shared his story of spending 21 years in prison for allegedly producing 90% of the United States’ supply of LSD. He spoke softly, and took long pauses between his sentences, his descriptive tone allowing me to truly visualize the scene where a CIA agent pointed a rifle at his forehead while uttering, “I’m going to blow your brains out.” He told us about the violence that occurred in prison, and how he became desensitized to fights and killings while he would quietly sit and eat his lunch. He showed us photos of a prison cell, and told us about how he fell in love with American Literature, and that without that – coupled with deep meditation, he may have not survived.
Pickard reminded us all why we were sitting in that room and why we need to change the way psychedelics have been viewed since the 1970s. The majority of the people in that room are privileged enough to never experience going to jail for psychedelics, and getting a glimpse into that reality reminded us why rewriting the psychedelic script in America is critical.
Composting Emotions into Inspiration
In exploring rituals where collective effervescence is powerful, Wlodarczyk and her team discuss the way in which both positive and negatively valenced rituals ultimately lead to a shared sense of emotion and heightened well-being. Indeed, what truly comes through in these rituals is “the creation of a positive emotional atmosphere in which grief, sadness, anger, and fear are transformed into hope, solidarity, and trust.”
Contextualizing these experiences –sexual misconduct in psychedelic healing, the wrongful advertisement of ibogaine as a miracle cure, and the harsh realities of the drug war and the American justice system – provides our collective community with the opportunity to transform these emotions of grief, sadness, anger, and fear into a shared sense of solidarity. We were provided with the opportunity to compost these moments of disappointment and turn them into something productive, where the unified goal of ethically bringing psychedelics to modern American lives empowers each and every one of us, both on a collective and individual level. This is how we can heal and move forward as a collective movement.
These three presentations are simply a glimpse into the moving stories that were told on that stage. The breadth of content shared allowed us the opportunity to reflect on what the world could look like once we systematically dismantle the war on drugs, and what is effectively involved in doing so: the clinical trials for which researchers have put their careers on the line, the endless volunteer hours that policy makers and lawyers have been putting toward changing legislation, the repairing of relationships with Indigenous communities through the work of the Native American Church and the Religious Freedom Restoration Act, the importance of doing our own work in order to help others heal from their trauma, and the dangers of presenting psychedelics as a magic bullet.
There are many pathways to attain psychedelic healing. Horizons provides a space for the entire range of themes that ought to be considered in bringing psychedelics to the modern world. In order to achieve this goal, we must do so collectively. We must reimagine what it means to be successful, and we can only do this by building a collective sense of self. To do this, we must continue to have these conversations, processing fear and anger into hope and solidarity. If we want to see the psychedelic movement radically change the world we are living in, we must face the music by continuing to have these difficult conversations and seek to elevate collective effervescence.
In this episode of the podcast, Kyle sits down with Joe Tafur, MD, for the first episode in our new weekly series, “Vital Psychedelic Conversations.”
Vital is the name of our new 12-month certificate program launching in April, and each episode of Vital Psychedelic Conversations will feature one of the teachers we’ve been honored to be able to include in the program. While the official announcement with all the important details is coming next week, we’re pretty pumped about Vital and wanted to start this new series today!
Joe Tafur, MD, is a family physician and author who was trained in ayahuasca curanderismo at the Nihue Rao Centro Espiritual in Peru. He also is a co-founder of the Church of the Eagle and the Condor, which is currently pursuing legal protection for ceremonial ayahuasca use.
He discusses the frustrating application process for the church; the idea of the substance only being a part of the experience; how a truly transpersonal moment seems to make people start asking about the sacred; the scientific community’s struggles with the transpersonal; soul retrieval; the interconnectedness of all things; and he makes an argument for allowing religious tokens in therapeutic containers. And he talks about what we can learn from Indigenous tradition and their holistic and health-focused mindset, connection to nature, relationship with substances, and embrace of spirituality.
Through the Church of the Eagle and the Condor, Tafur is running a webinar series to speak to and learn from Indigenous elders called “Wisdom of the Elders.” The first is next week, January 27th, and features Diné Elder Josie Begay-James.
Notable Quotes
“People are with this kind of direction: they’re partying, they’re having a great experience, maybe making some big memories, maybe they are shifting, some people are growing, maybe not. But then, on this other side, you have this high percentage of people really turning around decades-old mental health issues. So that’s a big, big difference. So what’s going on in those sessions? And what’s going on around those sessions? The focus has been the substance, the substance, the substance, the substance. They think they can sell it, whatever they want to do with it. But that other meat of what’s happening with people – there’s a lot of mysterious elements in that space.”
“The ones who are doing the psychotherapy with ketamine, I find, over and over again, that they become very curious about the sacred. …Those people want to know about people that have experience with this, from that perspective (from a spiritual perspective), because you can tell them: ‘These molecules did this and these neural patterns did that,’ but they’re not satisfied. It doesn’t answer the questions that they’re seeking, about: ‘What do I do with that?’” “Why does it have to be separate? Why would it be separate? It’s not separate, I don’t think, in sports. I don’t think they try to get people to dissociate from their intuition and their feeling. I think they encourage it strongly. …They’ll say, ‘He’s possessed!’ They’ll say a person is ‘inspired.’ Similarly with music; you wouldn’t have that ‘I’m not going to try to feel into my soul while I’m on stage.’ It’s actually the opposite, is the discussion quite often. Isn’t that true? Isn’t that what sells tickets all over the world? Isn’t that what distinguishes the big ticket sellers in general, that they’re able to tap into something that is transpersonal?”
“We have to deal with the transpersonal, not only for the sake of expanding ourselves and to be better people or to grow, but it’s a matter of health. That’s the reason.”
Joe Tafur, MD, is a Colombian-American family physician originally from Phoenix, Arizona. After completing his family medicine training at UCLA, Dr. Tafur spent two years in academic research at the UCSD Department of Psychiatry in a lab focused on mind-body medicine. After his research fellowship, over a period of six years, he lived and worked in the Peruvian Amazon at the traditional healing center Nihue Rao Centro Espiritual. There he worked closely with master Shipibo healer Ricardo Amaringo and trained in ayahuasca curanderismo. In his book, The Fellowship of the River: A Medical Doctor’s Exploration into Traditional Amazonian Plant Medicine, through a series of stories, Dr. Tafur shares his unique experience and integrative medical theories. After the release of his book in 2017, Dr. Tafur has been spending more time in the U.S. and with his spiritual community in Arizona, has co-founded the Church of the Eagle and the Condor (CEC). This spiritual community is dedicated to promoting the spiritual unity of all people with the Creator through the practice of traditional Indigenous spirituality and sacred ceremonies. The CEC is currently pursuing legal protection for their practice of sacred Ayahuasca ceremony. Dr. Tafur is also a co-founder of Modern Spirit, a nonprofit dedicated to demonstrating the value of spiritual healing in modern healthcare. Among their projects is the Modern Spirit Epigenetics Project, an epigenetic analysis of the impact of MAPS MDMA-assisted psychotherapy. Their first results have now been submitted for publication. He is currently a fellow at the University of Arizona’s Center for Integrative Medicine. Additionally, he is involved the Ocotillo Center for Integrative Medicine in Phoenix, Arizona. To learn more about his work you can also visit Drjoetafur.com.
In this episode of the podcast, Kyle and David interview Andrew Penn: nurse practitioner, Co-chair for Sana Symposium, Associate Clinical Professor at the University of California–San Francisco School of Nursing, and Co-founder of OPENurses; a professional organization for nurses interested in psychedelic research.
Penn discusses how he came into the world of psychedelics and how in his early days, the only way to talk about psychedelics for therapeutic use was in a sidebar to speeches on drug abuse. He talks about reframing that conversation, the progress he’s seen, why psychedelics and SSRIs may actually work together, microdosing and the placebo effect, how the placebo effect may play into other aspects of healthcare you might not have thought about, why psychedelics needs more skeptics, and the importance of care in healthcare.
He talks about OPENurses (The Organization of Psychedelic and Entheogenic Nurses), which he co-founded to make sure more nurses are involved (and front-facing) in the psychedelic space. He feels that nurses are more prepared for psychedelic treatment than other professions, but the biggest hurdle they’ll face will be learning when to not intervene and just let something play out (something that’s very common in psychedelic therapy but not at all in traditional medicine).
And lastly, he talks about how we need to stop romanticizing the idea that you need to have a huge experience with re-lived trauma in order to heal, and that we should have an appreciation for the subtle – that change is gradual, and often it’s more about creating a better relationship with the thing we can’t change than eliminating it.
Notable Quotes
“Back in those early days, the only way I could talk about psychedelics was, essentially, embedded in a talk about drug abuse. In fact, the very first time I talked about MDMA as a therapeutic agent was in a talk about bath salts.”
“I think it’s interesting that as a community of people who really are not necessarily rational materialists – you know, we’re not necessarily mechanistic in our way of thinking – that people get really mechanistic about microdosing; that it’s like, ‘Oh, it’s this tiny little dose of LSD or whatever that is making this change.’ And I’m a little puzzled why people want to essentially take a regular dose of a psychedelic. I mean, how is that any different than taking a regular dose of Fluoxetine or Lexapro or something like that? I just don’t see it as being that radical, quite honestly. …LSD is not a naturally-occurring compound. It has to be synthesized. So does Fluoxetine. I mean, maybe psilocybin, but I’m just a little puzzled by the phenomenon.”
“I think psychedelics needs more skeptics, honestly. I think we either have to bring the skepticism ourselves, or other people and other forces who are not as convinced as people in the psychedelics community will do it for us. I used to have a therapist years ago who liked to say, ‘Do you want to be uncomfortable on your terms or on somebody else’s?’. And I think that’s a great question that the psychedelics field could ask themselves, because if we don’t bring this level of scrutiny and skepticism to our work, then other agencies like the FDA will.” “When you’re trained in healthcare, we’re often explicitly taught (or implicitly taught) that we need to dosomething; you know, what’s the intervention? What’s the thing you’re going to do? And often in psychedelics, the thing to do is to hold still. …I think the drive to intervene is well-intended but often, ultimately can be incorrect. What we all need to learn (not just nurses, but just all of us in this profession) is that sometimes the right answer is to watch this unfold. Choosing not to intervene is actually an active process.”
Andrew Penn, NP was trained as an adult nurse practitioner and psychiatric clinical nurse specialist at the University of California, San Francisco. He is board certified as an adult nurse practitioner and psychiatric nurse practitioner by the American Nurses Credentialing Center. He has completed extensive training in Psychedelic-Assisted Psychotherapy at the California Institute for Integral Studies and recently published a book chapter on this modality. A leading voice for nurses in psychedelic therapy, he is a cofounder of OPENurses, a professional organization for nurses interested in psychedelic research and practice and was a study therapist in the MAPS-sponsored Phase 3 study of MDMA-assisted psychotherapy for PTSD and is a Co-I in the Phase 2 Usona sponsored study of psilocybin-facilitated therapy for major depression. Additionally, he is a co-author in a recent article in the American Journal of Nursing on psychedelic assisted therapies, the first in 57 years. He is the Co-chair for Sana Symposium, a leading national CME meeting on psychedelic therapies.
Currently, he serves as an Associate Clinical Professor at the University of California-San Francisco School of Nursing and is an Attending Nurse Practitioner at the San Francisco Veterans Administration. He has expertise in psychopharmacological treatment for adult patients and specializes in the treatment of affective disorders and PTSD. As a steering committee member for Psych Congress, he has been invited to present internationally on improving medication adherence, cannabis pharmacology, psychedelic-assisted psychotherapy, grief psychotherapy, treatment-resistant depression, diagnosis and treatment of bipolar disorder, and the art and science of psychopharmacologic practice. He also keeps regular blogs on all things psychiatric and has been interviewed in Forbes, the Los Angeles Times, and on the BBC World Service.
In this episode of the podcast, Joe interviews co-founder and CEO of Journey Clinical, Jonathan Sabbagh.
Journey Clinical is a telehealth platform specializing in remote and in-person ketamine-assisted psychotherapy, but what makes them a bit unique is their larger focus on the needs of the psychotherapist, by helping approved psychotherapists integrate KAP into their practices, and by building out a platform to facilitate the delivery of customized treatments of all modalities to their patients under the same umbrella – the idea being that more specialized treatments can lead to more patient progress and less therapist burnout, which is a bigger problem than many people realize.
Sabbagh tells the story of his own burnout after 20 years in finance, which led to ayahuasca and a career change, and discusses data privacy; why ketamine is just an adjunct; how Journey’s process works; the importance of building a safe container (in therapy and digitally); wearables and the future of combined tools; what he’s most excited about; what it meant to see his company’s banner hanging at Horizons; and why it’s important to have a growing industry be led by true believers.
Notable Quotes
“I think people don’t talk about this enough – about the impact of being with patients who are stuck and who are not progressing in their therapy for years – and that’s really a big driver of therapist burnout. And we’ve had people work with patients who were stuck, really stagnant in their progress, have a few ketamine sessions and have major breakthroughs at a reasonably low dose, and say, ‘Wow, this person has never been so open, this has changed the psychotherapy.’ And that really re-energizes them and I think that is just really wonderful.”
“People are looking for ways to feel better, mental health isn’t taboo anymore. And so I think that as we progress, we’ve got technology, psychedelics, there’s a lot of work being pushed forward, openness to mindfulness-based practices; and I think they’re all going to support each other.”
“I think one of the beauties of the stage where we’re at in our industry (and also the nature of our industry) is that it’s still believers that are building it out. And so we’re all figuring ourselves out a little bit but we care about doing this. We’ve got a personal stake and personal experience into it and I think that’s true for the majority of people involved.”
Jonathan Sabbagh the co-founder and CEO of Journey Clinical. He spent the first 20 years of his professional career working in finance, where he occupied a variety of roles including building two businesses from the ground up. While building one of them, he suffered a burnout that was the result of undiagnosed post-traumatic stress disorder. After being heavily medicated, suffering from substance abuse issues, and undergoing a lot of psychotherapy, Jonathan finally found relief in a series of traditional ayahuasca ceremonies and ketamine-assisted psychotherapy; experiences where he discovered he needed to lead a more integrated life and to be in service to others. He quit finance and went back to school to study clinical psychology. While he was on his path to becoming a clinician, he felt the need to integrate his background as an entrepreneur with his long-term goal of becoming a psychedelic therapist in order to expand access to psychedelic-assisted psychotherapy. This is the genesis of how Journey Clinical was born.
In this episode of the podcast, Joe interviews Chairman and Chief Executive Officer of Tryp Therapeutics, Greg McKee.
Tryp Therapeutics, a fairly young, early-stage biotech company, is focusing on nociplastic pain (the hard-to-explain pain where nothing seems physiologically wrong, but a nerve signal related to pain seems to be stuck in the “on” position) and how it could be alleviated through the rewiring often possible in the psychedelic experience. They are first looking at psychedelics for chronic pain and eating disorders, and when this podcast was recorded, had just received FDA clearance to begin a fibromyalgia study at the University of Michigan (with studies on phantom limb pain, complex regional pain syndrome, binge eating disorder, and hypothalamic obesity likely coming after). They are also working on a psilocybin derivative-based novel compound and novel route of administration/protocol, possibly with the ability to stop a difficult trip when necessary.
McKee discusses the origins of Tryp, the benefits of using synthetics, 5-MeO-DMT, how the Nixon administration killed research progress, the positives to take away from Compass Pathways’ preliminary psilocybin Phase 2B trial results, MAPS and possible insurance models, Robin Carhart-Harris, why a lot of early psychedelic investors may be mistakenly panicking, and the idea of insurance covering the treatment of a patient for a period of time rather than number of visits.
Notable Quotes
“We think that there’s a huge opportunity to unleash the full potential of psychedelics, well beyond traditional mood disorders.” “It’s a fascinating field, no doubt. There’s a lot to be learned and there’s still a lot more questions, frankly, than answers. That’s the thing that’s really quite surprising. I mean, I’ve been on a learning curve [and] I got right to the edge fast, because I realized, ‘Oh shit, nobody has the answers to these questions.’”
“The thing about synthetic is that it just allows you not only to have consistency and all that that we just [talked] about, but it allows you to scale so you can impact so many other people’s lives. So it is a little bit of a pain in the backside to go through this process, and I can totally get why certain people are saying, ‘Hey, why do we need the pharma industry to do this?’, but on the other hand, if life science investors and biotech and pharma companies do get involved and push this through to market; boy, you’re going to be able to treat so many more patients.”
Greg McKee serves as Chairman and Chief Executive Officer of Tryp Therapeutics. Greg has served in executive management positions for more than 20 years. He started his career in life sciences with Genzyme before serving as Chairman and CEO of publicly traded Nventa Biopharmaceuticals. Greg also served as CEO of CONNECT, a startup accelerator, and as Co-founder and Managing Director of Torrent Ventures. Greg earned a BA in economics from the University of Washington, an MA in international studies from the University of Pennsylvania, and an MBA from the Wharton School. He has worked in Tokyo for seven years and has been a member of YPO since 2006.
In this episode of the podcast, Joe revisits the topic of religion and psychedelics touched on last week in PT280, but this time, much more in depth, with two guests of different religions: Rabbi Zac Kamenetz and The Rev. Hunt Priest.
Kamenetz and Priest both had catalyzing psychedelic experiences as participants in research studies, and after gaining interest, noticed that their religions weren’t referenced much in psychedelic literature. They’re each working to build a broad network of leaders and academics who are Jewish (through Zac’s website, Shefa) or Christian (through Hunt’s site, Ligare) to act as psychedelic societies and encourage more people to buy in, be more open, and embrace the renaissance. Do these communities know enough to properly frame and integrate their experiences when they add psilocybin to Seder? What are the best protocols in which to authentically blend in religious tradition and lessons? Is their true purpose to help others use religion to explain mystical and psychedelic experiences? Or use mystical and psychedelic experiences to explain religion?
They also discuss the differences between how Christianity and Judaism talks about psychedelics; the Jewish Psychedelic Summit; why Christianity seems to be so far behind; the minimization of mystical experiences; the concepts of spiritual harm reduction and spiritual literacy; the need for accountability and “bumpers” in religion; Rick Strassman, DMT, and prophecy; how religious tokens and symbols in psychedelic-assisted therapy can traumatize or influence an intended experience; what religions can do in situations of spiritual emergency; and why serving others should be part of the integration experience.
Notable Quotes
“There is a very vibrant Christian conversation. It’s just quiet. It’s too quiet, really.” -Hunt
“When more people are having transpersonal experiences – ‘The All! The Nothing!’, them existing beyond their body and their consciousness – people are going to be looking for answers to their questions, more questions to their questions, and then these traditions that sadly, people are walking away from for all sorts of reasons (maybe good reasons, even), that we’re going to have to then present meaningful models, responsive models to their quandaries. That, really, I feel, is the heart of the work.” -Zac “It would probably have taken 10 more years of Vipassana meditation to get to where I was six hours into my psilocybin experience. And people will say, ‘Well that’s a spiritual shortcut.’ And I mean, at least in Christianity, we say none of this comes because we work hard for it; it comes as a grace and a gift, and take it. Take it and go with it, and then change your life because of it.” -Hunt
“This is multi-prong, multi-experience, multi-community [thing]. It’s not going to just be the psychological community, it’s not just going to be the hospice/end-of-life community, it’s not just going to be the party community, it’s not going to just be the religious community. It’s going to be all of us, I hope, moving forward together for the healing of the world.” -Hunt
“It’s interesting to figure out the ways in which you integrate these plants and fungi and substance/compounds into Jewish ritual, but I think there’s also, then, the opportunity to think about, like: Okay, what’s the role of preparation here? Like, if I steep myself in Jewish wisdom, is a ‘Jewish experience’ going to emerge? …The idea of set and setting then becomes a really interesting one. What is a Jewish mindset and are we actually interested in trying to fill people with content in order that they have an experience come out? …We don’t want, necessarily, to fill people with Hebrew music or words or ideas. We want the medicine and the inner healing intelligence to do that work. And then, really, what is the role of clergy there? Just to witness, just to support? ‘What are we doing and whose experience is being had?’ I think, is a really important question.” -Zac
Zac Kamenetz is a rabbi, community leader, and aspiring psychedelic-assisted chaplain based in Berkeley, CA. He holds an MA in Biblical literature and languages from UC Berkeley and the Graduate Theological Union and received rabbinic ordination in 2012. As the founder and CEO of Shefa, Zac is pioneering a movement to integrate safe and supported psychedelic use into the Jewish spiritual tradition, advocate for individuals and communities to heal individual and inherited trauma, and inspire a Jewish religious and creative renaissance in the 21st century.
About Hunt Priest
Hunt Priest is an Episcopal priest and the founding Executive Director of Ligare: A Christian Psychedelic Society, a non-profit network of Christian leaders educating themselves and those they lead about the intersection of open-hearted Christianity and the Psychedelic Renaissance. A participant in a psilocybin study in early 2016, he had two life-changing mystical experiences under the care of a research team. His encounters with psilocybin opened him to the healing and consciousness-raising power of psychedelic medicines and changed the landscape of his work. Hunt believes the healing power of psychedelics should be in the toolkits of all who are healers of bodies, minds, and souls, and can’t wait to provide access for legal, safe, and guided experiences in a Christian setting. This past April, Hunt took an extended break from full-time parish ministry to expand his priesthood out into the emerging psychedelic landscape.
In this episode of the podcast, Joe interviews Clinical Professor at the University of Florida, College of Pharmacy: Oliver Grundmann, Ph.D.
While Grundmann’s focus is the neuropharmacology of natural products in general (especially those with potential for dependence), this episode is entirely about a substance that has been mentioned on the podcast, but never fully dissected: Mitragyna speciosa – otherwise known as kratom.
And they cover it all: What to look for when purchasing kratom; possible risk factors and drug interactions; the contaminants most often seen; its history with the FDA; its safety profile; what the veins mean when people describe kratom as “red vein;” what is being researched today; what an alkaloid is; how to safely explore kratom and monitor dosing; what the future could hold; and of course, the science behind how it works. Get ready for mitragynine, 7-hydroxymitragynine, and the μ-opioid receptor to be part of your vernacular!
Grundmann is currently analyzing Top Tree Herbs‘ products to see how they differ from others, specifically looking at how much mitragynine people are actually getting when drinking a tea dissolved in water (vs. levels from the whole plant dissolved in methanol, which most current research shows). He believes more real world evidence could help push kratom in the direction of being considered a dietary supplement. If you use kratom and want to add to the conversation, you can fill out his questionnaire here.
Notable Quotes
“You tell the FDA something acts on the opioid receptor and they see, immediately: Oh my gosh, we’ve got something else that might contribute to the opioid epidemic. I think that was kind of the concern of the FDA, which is a legitimate concern, but I think, as you pointed out; there is more to the story. You need to look at the whole picture.”
“If somebody who has used alcohol for years in advance is then using kratom and shows signs of liver injury or failing liver, then contributing that to relatively recent kratom use appears to be a stretch. But yet, it is being done in the literature.”
“It doesn’t necessarily always have to be an illicit use of the drug. It can be that somebody was completely, legitimately prescribed an opioid (a benzodiazepine) and then they did not feel adequate symptom relief and they added kratom to it. And the self-treatment of kratom then resulted in a potential drug interaction that led to a fatality. Does that mean that kratom was the causative agent? That is the problem, since we do not know exactly what the effects of kratom are.”
Dr. Oliver Grundmann is a clinical professor at the University of Florida, College of Pharmacy. He serves as the Director of the graduate programs in Pharmaceutical Chemistry and Clinical Toxicology, is a fellow of the American College of Clinical Pharmacology, and his primary research interest is centered on the neuropharmacology of natural products, especially substances with potential for tolerance and dependence development. He has authored over 75 publications, 5 book chapters, and given over 40 presentations at national and international conferences. Dr. Grundmann obtained his BS in Pharmacy from the Westfälische-Wilhelms-Universität Münster in Germany, and his Ph.D. in Pharmaceutical Sciences, MS in Forensic Toxicology, and MEd from the University of Florida. He has been teaching on the subject of natural products, drug abuse, forensic & clinical toxicology, and pharmaceutical sciences for the past 13 years.
In this episode of the podcast, Joe interviews D.C.-based attorney, Executive Director of the Association of Entheogenic Practitioners (AEP), and Guardian of the Temple of Mother Earth, Danny Peterson.
He discusses the work of the AEP, which he describes as similar to a bar association for practitioners in this space (facilitators, shamans, guides, sitters, etc.), with a code of ethics, best practices guide for facilitation, and efforts to continually improve the psychedelic-assisted therapy experience through what he calls “community building practicums.”
They talk about psychedelics, religion, and freedom in the United States; where we are in the “forming, storming, norming, performing” process; how much culture has changed in the last year due to Covid and a blossoming virtual world; Phish; the iron law of prohibition; the need for 10,000 entheogenic churches; and the classic questions we ask ourselves when analyzing our most powerful experiences and the communities we experience them in: Is this religious? Is this spiritual?
This is a bit of a hybrid Solidarity Fridays episode as well, with Joe and Kyle having a brief chat first. As one should in an episode coming out on New Year’s Eve (Happy New Years, everyone!), they reflect back a bit on the year and look to the future, with two brief, but huge announcements: 1) They just recorded a podcast with Stan and Brigitte Grof (!!!); and 2) In March, Psychedelics Today is launching a 12-month certification program called Vital. You’re going to hear a lot more about it, but learn more and join the waitlist now at vitalpsychedelictraining.com.
Notable Quotes
“[I] learned about the UDV and Santo Daime cases that had gone through the federal courts and came to be of the opinion that while the people who are clearly protected by religious freedom in the United States is a pretty small group, the people who should be protected is much bigger than that. And that is the community that I’ve been seeking to serve.”
“I might be wrong in this – I don’t know the Consciousness Medicine community. But merely watching this situation from a distance, something that’s interesting to me about this moment in time is that it doesn’t seem that any part of the conversation is about whether anyone is likely to be arrested for being involved in psychedelic work. That is the unusual thing here. We’re talking about this openly and it’s not about whether the DEA is going to come knocking.”
“The initiative (81) didn’t so much change the law in D.C., as it recognized what’s already happening. It was already the lowest law enforcement priority to deal with entheogenic plants and fungi. Now we’re saying that it is and it should be. That’s what we’ve said as a city. And in a way, I guess that’s the analogy that I’m going for here: This is already religious, now we’re just saying so.”
“Music, psychedelics, [and] community at the same time: How can we see that as not a religious or spiritual activity? …I’m not trying to get Phish a religious exemption or anything, but there’s something there that’s under-discussed and under-investigated.” -Joe
Danny Peterson is a founding member and the Executive Director of the Association of Entheogenic Practitioners (aep.community), a religious professional organization and mutual aid society that promotes safe access to entheogenic experiences. In 2014, Dan began participating in entheogenic ceremonies to address lifelong struggles with depression. He has since completed over 200 hours of training in entheogenic practice and currently serves as a Guardian of the Temple of Mother Earth in Washington, DC. Dan is also licensed to practice law in Maryland and the District of Columbia, and has served as an outside general counsel to emerging organizations for more than ten years.
In this episode of the podcast, Joe finally sits down with two of the three hosts of another fellow long-running psychedelics podcast, Entheogen: Joe Zap and Kevin W.
They discuss the early days of smoking cannabis, Joe’s Ismokeweed.org t-shirts, and seeing people realize cannabis and other drugs may be ok if done responsibly; the problems with dosing due to Nixon and the drug war; Hulu’s “Nine Perfect Strangers” and their mention of “psilocybin withdrawal”; the early stages of podcasting; Timothy Leary; Alex Grey and leadership by example; Burning Man; gurus and cults; social media, QAnon, and conspiratorial thinking; why recreational drug use should be talked about more; ego dissolution vs. ego amplification; competition vs. cooperation; and what it was like being quoted in a Playboy article about toxic masculinity (written by PT friend Michelle Janikian).
After a self-imposed year and a half break from the podcast, they are back at it, with a new episode just released today, featuring David Bronner, CEO of Dr. Bronner’s Magic Soaps. Check it out at Entheogenshow.com or watch the video on YouTube here.
Notable Quotes
“One of the first times I ever ate a pot cookie, I was wearing one of Joe’s t-shirts (so [it said] Ismokeweed.org – you know, this is the worst thing you could be wearing in public) and I remember running into your Dad. And I’m just off my face on a cookie with an Ismokeweed.org shirt on. I’m just like, ‘I think I just became the person I was warned about.’” -Kevin
“The drug war, for like 50 years: one of the worst side effects of it is you don’t know what you’re getting or how much you’re taking. It’s horrendous. That’s the opposite of what you want with any kind of strong medicine.” -Joe “For me, there’s absolutely no situation in which LSD is not appropriate. It just depends how much of it you take.” -Kevin “There’s this whole ‘in’ group/’out’ group thing, and, ‘Do your own research.’ Like, the more obscure the website is [and] the more of a weird corner of the internet you can find; somehow, ironically, paradoxically, the more you believe that, somehow. I get questioning authority (speaking of Timothy Leary – you know, ‘Think for yourself, question authority’). Good advice. Question authority. It doesn’t mean reject authority. Skepticism is not the same thing as contrarianism.” -Joe
“Why are we doing this? We’re trying to help society, we’re trying to help ourselves have a more durable society. We’re on the cusp of falling apart – I think it’s kind of clear at this point to almost anyone paying attention. Let’s not let it fall apart. Let’s work together, put all the resources in, all the money. That’s great you can profit. That’s great, but let’s do it so that we can continue to have an enduring society and human civilization as we know it.” -Joe
Joe Zap spent over two years living nomadically, traveling the Western U.S. and working remotely in a camper van with his wife, Ashleigh, before relocating to Boulder, Colorado in the middle of 2020. His full-time livelihood is Apple technology consulting, having owned and run a technology consultancy since 2004 while being an Advisory Council Member of the Apple Consultants Network. In 2013, Joe founded Command Control Power, an Apple consulting podcast with over 400 weekly episodes and counting. After his first Burning Man in 2014, Joe co-founded another podcast, called Entheogen, with two good friends, Kevin and Brad. Joe has been a lifelong supporter of the psychedelic renaissance, having volunteered for and supported organizations including: CoSM, Chapel of Sacred Mirrors; MAPS, Multidisciplinary Association for Psychedelic Studies; MPP, Marijuana Policy Project, and others.
About Kevin W
Kevin W is a Co- host of Entheogen show, avid Burner and devout believer in the science of Psychedelics.
In this week’s Solidarity Fridays episode, we tried to have a 2-parter, but like many things in 2021, that just didn’t quite go as planned. Hopefully, the Compass Pathways patent analysis (with patent attorney Stefan J. Kirchanski) can be re-recorded for a future episode. Stay tuned…
In the part that was successfully recorded, Joe and Kyle highlight some recent news: most notably the emergence of the Natural Medicine Healing Act, which will allow Colorado voters to decide whether or not to legalize possession and personal cultivation of ibogaine, DMT, non-peyote-derived mescaline, psilocybin, and psilocyn up to 4 grams (of the actual drug, meaning 4 grams of psilocybin, not 4 grams of mushrooms containing psilocybin), as well as establish “healing centers,” where adults could receive treatment from trained facilitators.
They then cover the University of Texas’ Dell Medical School opening a center to study psychedelics, YouTube user Psyched Substance’s recent admission that his drug use had gotten out of hand and he has quit everything, and Colorado health leaders working to establish specific guidelines around how police, paramedics, and EMTs handle ketamine – which obviously needs to happen after Elijah McClain’s 2019 death from being forcibly given entirely too much.
Also discussed: drug exceptionalism, Carl Hart, Run Ronnie Run!, and how much having family involved in ketamine-assisted therapy could help with the process (even if they have absolutely no understanding of it).
Notable Quotes
“Yes, decriminalizing psychedelic compounds is a step in the right direction. To me, it’s not a holistic step, because we’re still putting people in jail.” -Joe “We do need situations like this with really weird drugs like ketamine. …Are the authorities using it properly? And I think this is a good sign that, in some cases, even though it’s years late, we can improve drug policy.” -Joe
“You have this massive transcendent experience. Who’s to say your friends, family, and people you’re around are going to have any way to relate to that, especially a way that’s positive for you?” -Joe
In this episode of the podcast, Joe sits down for the very rare multi-guest podcast, this time with four: teacher and author, Ayize Jama-Everett; LMFT, certified sex therapist, owner and operator of Doorway Therapeutic Services, Courtney Watson; LMFT at Doorway Therapeutic Services, Leticia Brown; and activist and facilitator, Kufikiri Imara.
The group has come together to create A Table of our Own: a for-Black-people by-Black-people psychedelic conference and corresponding documentary. While noticing how often it seemed members of the BIPOC community were being used to check off a diversity box for grant money, they decided that before they were another guest at someone else’s table, it was time for them to gather at their own table and figure out exactly what they want out of this “so-called psychedelic renaissance” first.
They talk about why a Black conference is needed and what it could look like; how affinity groups create safety; the ease in communication and connection when having shared experience; the problems with modern, performative-based psychiatry; and why it’s true that when Black people win, everyone wins. And reflecting on some of the recent abuse allegations, they also discuss abuse in the psychedelic space: how abusers always learn from abusers, how communities learn from the behavior of elders, how guidelines for facilitators and therapists are drastically oversimplified, and how we all need to recognize our own ability to cause harm.
A Table of our Own is happy to take donations, but only if you’re in it for the right reasons (i.e. you aren’t filling a quota or need your company’s banner hanging at the event). And if you’re someone who understands affinity groups but the idea of a Black-only event feels like segregation (like many felt when Nicholas Powers talked about a Black Burning Man), definitely check this one out.
Notable Quotes
“There’s a lot of ‘We want you at our table, we want you at our table,’ but as people of color, we’re not a freaking monolith. We haven’t sat at our table. We haven’t shared our stories, the positive and the negative. We haven’t collaborated on what’s going to do best for our communities. We haven’t had those conversations. And so the conference is about: Let’s just sit together and talk. Where are we at? How are you feeling? What’s going on? What do you need? Do you need a hug? Can you get fed? Can you be comforted? Can I hear your knowledge? Are you willing to share yours? Can we get that back-and-forth going? And then once we have that; well, let’s document that, because not everybody’s going to be able to come to this. What we need to show is: Hey, this is how we do.” -Ayize
“For survival purposes, because of the nature of historical precedents, we have to adjust who we are for the environment that we’re in for survival, understanding that there are those in the same society that expect the environment to change to them because that is the way things have been set up. So when we’re in an environment of a Black experience of people of the African diaspora, understanding that that’s not something we have to do in that space (like the others said, around being policed and thus having to police themselves); there’s a uniqueness around that.” -Kufikiri
“The harm comes in in ways of presenting itself as some authoritative model around good and bad, right and wrong; yet misses so much of the harms that exist in society that are navigated by those in marginalized communities (especially those in Black bodies and Western colonial spaces) that don’t account for that aspect of someone’s identity, but yet is looking to work with someone around what their identity is. So that harm is a very real one. …How do you know your worth and your value in a space if you’re always being compared to someone that does not look like you or does not have your experience?” -Kufikiri
“Black folks, when we’re in spaces together; we’re not all sitting around talking about our trauma. We are often just connecting with each other and laughing with each other and holding each other. So this conference is also a space where we can heal through play and joy and movement and dance and everything about how we navigate the world that brings so much flavor, including the joy. Black joy is a whole other kind of medicine that is always present when we gather.” -Leticia
Ayize Jama-Everett (b. NYC 1974) has been in various relationships with plants, substances, and communities since his birth. Born into the Black Power movement’s conflicts, Ayize comes from the lineage of the Lincoln Detox project, a community organization in Harlem, New York, that taught the formerly incarcerated to use acupuncture to help with heroin withdrawal. At sixteen, he traveled to Morocco and was taken in by the Gnawa and was privileged to join their rituals. Ayize served as the director of Outpatient services for Thunder Road Adolescent Treatment center for three years before joining Catholic Charities of Treasure Island as the substance use and mental health services manager. He’s worked in both abstinence and harm reduction modalities. He also served as a high school therapist for over a decade.
Ayize Graduated from the Graduate Theological Union in 2001 with a Master’s of Divinity. His thesis was on the spiritual use of substances among the homeless youth of Morocco, London, and the Bay Area. Soon after, he began teaching the Course “The Sacred and the Substance,” one of the first survey courses of sacred plant use at the Graduate Theological Union. In 2003, Ayize received a Masters degree in Clinical psychology from New College of California. In 2019, he received a Masters in Fine Arts, Creative Writing, from The University of California, Riverside. He is the author of four books, and his shorter works can be found in The L.A. Review of Books, The Wakanda Dream labs, The Believer, and Racebaitr. As an African-American male, Ayize’s focus has been consistently on underrepresented communities in the sacred plant community.
About Courtney Watson, LMFT
Courtney Watson is a Licensed Marriage and Family Therapist and AASECT Certified Sex therapist. She is the owner of Doorway Therapeutic Services, a group therapy practice in Oakland, CA focused on addressing the mental health needs of Black, Indigenous & People of Color, Queer folks, Trans, Gender Non-conforming, Non binary and Two Spirit individuals. Courtney has followed the direction of her ancestors to incorporate psychedelic assisted therapy into her offerings for folks with multiple marginalized identities and stresses the importance of BIPOC and Queer providers offering these services. Courtney has received training from the Center for Psychedelic Therapies and Research at CIIS, MAPS and Polaris Insight Center to provide psychedelic-assisted therapy with a variety of medicines.
She is deeply interested in the impact of psychedelic medicines on folks with marginalized identities as well as how they can assist with the decolonization process for folx of the global majority. She believes this field is not yet ready to address the unique needs of Communities of Color and is prepared and enthusiastic about bridging the gap. She is currently blazing the trail as one of the only clinics of predominantly QTBIPOC providers offering Ketamine Assisted Therapy in 2021. She has founded a non-profit, Access to Doorways, to raise funds to subsidize the cost of ketamine/psychedelic-assisted therapy for QTBIPOC clients (now accepting donations for our first 100 recipients!!).
About Leticia Brown, LMFT
Leticia Brown (she/her/hers) is a Licensed Marriage and Family Therapist and Black queer femme whose practice engages various healing modalities at the intersections of harm reduction, sexuality and social justice. She prioritizes work with BIPOC & QTNBIPOC communities through a liberatory lens that values communual interdependence and affirms the inner healer we all hold within. Constantly exploring ways to decolonize her relationship to healing, she incorporates intergenerational exploration, spirituality, ritual, the use of the body, and reconnection to intuition in her practice, and sees her role as co-creator with those she walks beside on their healing journeys.
Leticia has been trained in a variety of Psychedelic-assisted Therapy modalities, including Ketamine-assisted Psychotherapy trainings with Sage Institute, Polaris Insight Center, Healing Realms and Doorway Therapeutic Services, where she maintains a small private practice. Leticia was also a trainee of MAPS’ first-ever MDMA-Assisted Psychotherapy Therapy Training for Communities of Color, in August of 2019. Additionally, she is a therapist with the MAPS expanded access program, using MDMA-assisted psychotherapy for treating severe PTSD. In her harm reduction consulting and training, Leticia encourages both self-introspection and challenging discourse. In her work supporting therapists with engagement of anti-racist and decolonizing practices, she aims to offer a sense of groundedness and purpose to the work. In her work with clients and therapists around issues of sexuality and (other) altered states of consciousness, she holds a sociopolitical lens, and aims to cultivate a safe relationship to the body. In all of this work, Leticia aims to be guided by Fannie Lou Hamer’s mantra that “Nobody’s free until everybody’s free”, particularly in her work with QTBIPOC folx.
About Kufikiri Imara
Kufikiri Imarawas born and raised on Huichin territory of the Ohlone people (Oakland, California). With parents that were involved in the Civil Rights and Black Power movements of the 1960s and 1970s, he grew up in a family and community that strongly emphasized cultural awareness and social responsibility. He volunteered with Green Earth Poets Society in NYC, bringing poetry to incarcerated African-American youth. He was an early member of the Entheogen Integration Circle in NYC, supporting marginalized communities. He is a friend of Sacred Garden Community as a facilitator. A former member of the Decriminalize Nature Oakland grassroots collective, he went on to head the DNO committee on Outreach, Education, Access, & Integration. He lent his voice to the Horizons Media documentary film “Covid-19, Black Lives, & Psychedelics.” He also facilitates a BIPOC Entheogen Integration Circle with the San Francisco Psychedelic Society. Kufikiri Imara is a voice championing the important issues of access, education, and inclusion within the larger psychedelic community.
In this week’s Solidarity Fridays episode, Joe and Kyle sit down for an old fashioned freestyle session, taking a macro dive into microdosing.
Inspired by their conversation with James Fadiman from a few weeks ago, they discuss all things microdosing: Why people are doing it, what they’re using, possible negative effects, how it could work with pain (pain management and/or neurogenesis), what other indications it could help, how research studies are pretty limited (yet very polarizing), how other life variables are likely at play when microdosing, and how the classic self-blinding study that many deemed the death knell for microdosing should actually be seen as the beginning of a long road of research.
Joe then shares an Instagram post from author Kelly Starrett that sarcastically showcases the problems with physical therapy in a careless healthcare system, which leads to a conversation about how one decides what a good outcome is in mental health therapy: What are the patient’s goals and how do they differ from those of the therapist (or insurer)? How do you measure progress? Can we avoid a model of “therapy forever”? And they discuss the problems with self-scoring, high cocaine use being linked to strokes, the coaching industry, chronic pain, Star Trek, and reconsidering the use of the word, “overdose.”
Notable Quotes
“This thing needs to be a long conversation. This isn’t one study and done because [Balázs Szigeti and David Erritzoe] did that self-blinded, self-reported study with a lot of samples. That’s not the end of the story. That’s the beginning of the story.” -Joe
“It would be interesting to get some data around somebody’s day. How are they actually creating their day? Are they starting off with an intention that this is going to help them? [Are] they putting a lot of value on it? Are they doing any meditation once they take their microdose? Are they engaging in any sort of ritual? Anything to enhance that? …What type of role do those other extracurricular activities play in enhancing wellbeing? …Is it the microdosing or is it actually the whole day and the activities that you’re engaging in and your mindset around: ‘This is going to be helpful for me’?” -Kyle
“I think we have to thank microdosing quite a bit for where we are in psychedelics today (no pun intended).” -Joe “Don’t just shut the door on microdosing. Understand [this] thing is really complex and we don’t know much yet. But some people? It’s fucking saving their lives.” -Joe
In this episode of the podcast (recorded in-person at Horizons NYC), Kyle sits down with Founder and Managing Director of Vine Ventures, Ryan Zurrer.
After witnessing the work at his wife’s ayahuasca retreat center in Peru and seeing the emergence of psychedelics for healing as a new paradigm, Zurrer noticed a strong aversion to for-profit companies and venture capital in general, so part of the mission of Vine Ventures (an early-stage venture fund focused on psychedelics) is to change that. He talks about their Vine Reciprocity Pledge (where 50% of GP Carry is donated to nonprofits specializing in what they refer to as “conscious health and wellness”), their Knowledge Preservation Project (which aims to catalog Indigenous knowledge through interviews and recordings), and their most recent news: the announcement that they have created a SPV (Special Purpose Vehicle (essentially a subsidiary company)) with MAPS to infuse $70 million into patient access infrastructure and research for MDMA-assisted therapy.
He explains the ins and outs of this agreement and how it will benefit MAPS and the future of psychedelic medicine, as well as their upcoming projects with NFTs. He also discusses how any capital coming into psychedelics is beneficial, how the future of psychedelics is in community and figuring out how to expand the use of naturals without affecting the environment, and how the new spiritual-but-not-religious, “California sober” way of life could (and maybe should) be considered a religion.
Notable Quotes
“Putting MAPS out in front first will allow a thousand entrepreneurial flowers to bloom over the next decade in the long shadow of a drug patent. And I think that that’s really inspiring for investors who want to continue to support this space [and] I think it’s really inspiring for entrepreneurs who now have an avenue to carve out value in the space for their in-city clinic in a city that is not New York or LA or try something new that they couldn’t. Now there will be more value available because a pharmaceutical company isn’t hoovering up all the value in the space.” “What platforms were to the 2000s and networks were to the 2010s, communities will be to the 2020s in venture. So the most valuable organizations that will emerge in the 2020s will be ones that are the most valuable communities.”
“I generally believe that when venture capital is applied correctly, it seeks to create great value from solving the world’s biggest problems. I can think of no other problem on planet Earth than the mental health crisis that we’ve unleashed onto our society. And I come at that knowing the global warming problem very intuitively. I spent a decade in renewables, and spoiler alert: we’ve actually solved global warming, it’s just a matter of deploying the technologies. Mental health, we have not solved. Very far from it.”
“All the things that religion historically provided – a sense of community, a sense of belonging, a sort of social safety net, a sense of something greater than yourself – all these things we seem to really want as a society and as individuals right now, but then have this great aversion to whatever would be classified as religion.”
Ryan Zurrer, a venture investor and entrepreneur for 16 years, is the Founder and Managing Director of Vine Ventures, an early-stage venture fund focused on psychedelics. He is also the Co-Founder and Director of Dialectic, a family office with a focus on alternative asset management. Ryan has consistently delivered extraordinary returns through a decade in venture. Previously, he held senior roles deploying utility-scale renewables globally.
He is an avid biohacker and was an early contributing member to the Quantified Self Movement in the early 2000s. Ryan was a seed investor in some of the best performing venture investments of the 2010s including MakerDAO, Ethereum, Polychain Capital, and a host of other companies. He launched Polychain’s private investment activities and is considered the creator of the SAFT. He led Polychain Capital’s investment team and was instrumental in delivering Polychain’s 2017 returns (in excess of 28X net of fees to LPs).
In this week’s Solidarity Fridays episode, we’re featuring another split podcast of recordings from Wonderland (we really recorded a lot there, huh?).
In part 1, David interviews psychiatrist, researcher, drug policy reform advocate, and Co-founder and Chief Medical Officer of Awakn Life Sciences, Dr. Ben Sessa. They discuss their frustration with the current maintenance-medication state of psychiatry and addiction treatment, how much we (and doctors!) have all been brainwashed by decades of drug war propaganda, and drug policy in the UK (with a quote that rivals any rant Joe has ever gone on!). And they discuss the impressive results from the world’s first MDMA-assisted psychotherapy study to treat alcohol-use disorder, ibogaine, and what they’re looking to research next: behavioral disorders like addictions to gambling, sex, and pornography.
In part 2, Kyle and David speak with cannabis industry entrepreneur and now Director, CEO, and Chairman of Mydecine Innovations Group, Josh Bartch. Mydecine is a biopharmaceutical company developing new compounds, the most notable being MYCO-001, which will be used in the first NIDA-funded study in nearly 50 years: a smoking cessation study being conducted across 3 Universities and headed up by Dr. Matthew Johnson. Bartch talks about their app, Mindleap Health, an educational media platform featuring hundreds of hours of interviews, guided meditations, and other patient-focused ancillary services, which also has 155 specialists of various types (with plans to add A.I.-informed technology to match users to specialists). He discusses the amazing efficacy of psilocybin (with therapy) on smoking cessation, how structural changes in molecules can affect half-life, microdosing (on which they’re also running an exploratory study), and the importance he places on reframing how psychedelics are viewed to inspire greater public adoption.
Notable Quotes
“I can’t think of any other branch of medicine that would accept the kind of outcomes that we do in psychiatry. I often talk about this; how psychiatry is this fairly desperate, lonely place to work. We don’t cure our patients. We don’t use that word, ‘cure.’ We get alongside them in a palliative care way and just patch them up with daily maintenance drugs. And the truth is, if you’re going in to see a psychiatrist in your early twenties with a severe anxiety-based disorder like PTSD or any addiction or depression or anxiety, there’s a pretty good chance you’ll be talking to that psychiatrist in your 60s or 70s. That is not good enough after a hundred years of modern psychiatry. And the reason being is that we’ve been trapped in this top-down, biological model for the last 40 or 50 years, giving people daily maintenance drugs, papering over the cracks, but never getting to the core.” -Ben Sessa
“Psychedelics are the most effective, innovative, creative form of psychopharmacology we’ve had for a hundred years in psychiatry. They really do now offer us a chance to change, completely, the paradigm by which we manage mental illness.” -Ben Sessa “I remember 15 years ago, 20 years ago, when I was a junior doctor, telling my tutors that I wanted to work in psychedelics, and they said, ‘You’re crazy. This is career suicide. This is just a bunch of crazy fringe hippies. Why are you getting involved in this?’ Well, I can tell you now: This is not crazy, fringe hippies. This is cutting edge neuroscience. This is cutting edge clinical psychiatry. Every single major clinical research institution in the world now has psychedelic programs running. This is not the fringe. This is where it’s at. Get involved.” -Ben Sessa
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“When do you see success? For us, success in this industry is when this is offered in already-existing traditional medical and therapy settings and offered as a frontline treatment, not in a secondary psychedelic center or this unique infrastructure that’s being built. When it’s integrated into the actual, already-existing frontline medical community, that’s when we really think that’s a win for all of us.” -Josh Bartch
“If people’s goal, collectively, is to really bring these different molecules (which is what they are) and treatment modalities to the public and to treat large suffering populations, we need to change the context of how they’re portrayed publicly. So the whole ‘magic mushrooms’ [term] or anything that has a recreational context that has been negatively portrayed over years needs to be eliminated, and we need to kind of reboot that public perception and really take it from a recreational context that has tons of negative press and publicity and makes people scared and nervous to use it as a real treatment, and change that messaging to: ‘These are really safe, effective molecules that are showing tons of promise to really change the paradigm.’” -Josh Bartch
Dr. Ben Sessa’s joint interests in psychotherapy, pharmacology, and trauma have led him towards researching the subject of drug-assisted psychotherapy using psychedelic adjuncts. In the last 15 years, he has been part of scientific and clinical studies administering LSD, psilocybin, ketamine, MDMA and DMT to patients and volunteers. He is the author of psychedelic medical exploration books; The Psychedelic Renaissance (2012 and 2017) and To Fathom Hell or Soar Angelic (2015). He has recently completed research with Imperial College London exploring the world’s first MDMA-assisted therapy trial for the treatment of Alcohol Dependence Syndrome. Alongside Prof. David Nutt, Ben has also been a long term advocate of drug policy reform in the UK, believing that current laws hamper research and increase, rather than reduce, the burden of problematic drug use on individuals and society. Ben also has specialist training as a child and adolescent psychiatrist and is interested in the developmental trajectory from child maltreatment to adult mental health disorders, including adult addictions.
About Josh Bartch
Josh Bartch is Director, Chief Executive Officer, and Chairman of Mydecine Innovations Group (MIG). Mr. Bartch’s entrepreneurial career took off in 2009 when he co-founded AudioTranscriptionist.com and founded the Denver-based dispensary, Doctors Orders. Following these ventures, Mr. Bartch founded a boutique investment firm that operated throughout the U.S. and Canadian markets. In 2014, Bartch co-founded Cannabase.io, the U.S.’s most significant legal and sophisticated cannabis wholesale platform. Mr. Bartch took successful exits from AudioTranscriptionist.com, Doctor’s Orders, and Cannabase.io.
In this episode, Joe interviews seventeen year veteran of federal policy, past Navigating Psychedelics student, and founder of Healing Equity and Liberation (HEAL) Organization, Micah Haskell-Hoehl.
Haskell-Hoehl talks about growing up in Pittsburg and seeing disparities in how the school system treated him in comparison with people of color, discovering psychedelics and their healing potential, his path to federal policy and creating HEAL Organization, and his realization that psychedelics can not only help heal deep wounds, but also do something less talked about when considering race relations: help white people deal with how they fit into a culture founded in colonialism and white supremacy. He also discusses the nuance in patenting and IP; how private companies have financially benefited from taxpayer dollars; and how, while he’s excited for the future, he’s worried that mental health disparities will get even worse in the coming corporate wave if these medicines are only available to the rich and connected (or if policymakers aren’t thinking of everyone).
Through HEAL Organization, he’s working to gather evidence that proves to providers that it makes financial sense to cover all types of psychedelic therapy, get public funds allocated to give everyone access, and fix barriers so people have the time and resources necessary to work with these medicines. He has worked with the Plant Medicine Coalition to create the National Council on Federal Psychedelics Priorities to collect like-minded individuals and organizations, figure out exactly what psychedelic policy should look like, and take the first steps to get this (unfortunately slow-moving) process going.
Notable Quotes
“From as early as I can remember, [I] can recall thinking there’s not that big of a difference between these kids and [me]. We’re all human. We’re all very much the same. So there’s something going on here that is warping our experiences and our life trajectories, and that’s external to who we are as individual people.” “As a white guy, I know my experience, and I just want to say that I think that there’s really tremendous possibilities out there for white people to deal with our racial shit through psychedelic healing as well. So you know, there’s the whole concept of white fragility and the shirking away of confronting issues of race and systemic oppression; that is a common experience for white people. The way that we, I think, as white people, have internalized trauma that is premised on white supremacy as well. …Psychedelic healing is a real amazing opportunity for us to dig at those issues in ourselves, because the systems of oppression operate external to us, but also through us, and exist inside of us too.”
“I just don’t believe that psychedelic healing can reach its full potential inside of this broken social container where these systems of oppression are just running roughshod over entire communities of people. I just fail to see how that’s possible. So I think as a movement, I would challenge folks to think about why it’s psychedelic to promote a full end, hard stop to the war on drugs.”
Micah is the founder of Healing Equity and Liberation–or HEAL–Organization. It is working to create a justice framework for psychedelic decriminalization, regulation, and healing, using federal policy. He’s worked in federal policy for nearly two decades, including at Vera Institute of Justice and the American Psychological Association. Micah’s both found healing from depression through the use of psychedelics and struggled with substance use, for which he’s been in long-term recovery for over eight years.
Our understanding of the brain in the 1800s was quite different from what we know today – and pretty weird, too.
You can’t throw a tab of LSD without hitting a story about psychedelics these days. While psychedelics are going through a scientific renaissance, 150 years ago, the field was a circus of misinformation and racism. Occasionally though, through that potpourri of misguided madness, it nailed some concepts that still hold up today. Granted, future scientists will most likely write an article clowning the state of psychedelics in the early 2000s to today, but let me be the first to start that vicious cycle by highlighting some of the more ridiculous concepts people believed in the 19th Century.
While there may have been many ethnographic studies of psychedelics dating back to the Bronze Age, the concept of modern neuroscience is a fairly new field. In the 1880s, the interest in neuroscience formed from humanity’s attempt to explain mental illness and addiction through scientific terms as opposed to supernatural spirits possessing bodies. Some neuroscientists in the 19th century believed a person’s cognition, along with predisposition of behavioral traits was rooted in neuroanatomy, which some believed was reflected in the physical structure of the skull. The idea that chemistry played a role in brain functionality was a novel concept that didn’t have much support in the scientific community in the early 1880s. In fact, the closest thing science got to neurochemistry was in 1809, when Johann Christian Reil soaked a brain in pure alcohol for a week just to see what would happen (if you’re wondering, it got really hard and took on the texture of shoe leather).
To first understand the state of neuroscience in the 1800s, we must first comprehend the state of science at the time, and it was bonkers.
Cell Theory, Darwin, and Phrenology
The idea that all living organisms consisted of cells and that all cells originated from pre-existing cells (cell theory) proposed by German physiologist Theodor Schwann in 1839 was revolutionary. It shifted the deeply-held religious belief that life originated supernaturally, and instead, emerged from biological means. It sounds trivial now, but society took a collective seat and came to the realization that each person was a community of cells working in unison to create a ‘Bob,’ Connie,’ or ‘Karen’ (and of course, all those Karen cells wanted to see the manager shortly after being created).
Twenty years after the world recovered from Schwann’s cell theory, Darwin dropped The Origin of a Species, giving birth to the concept of evolution, a radical idea that once again shifted humanity’s focus away from divine creation and more closely towards the modern worldview we hold today.
Science in the 1800s was also notoriously racist. Many people used Darwin’s evolutionary theory to justify hateful pseudoscience that revealed the most vile aspects of humanity. While he was able to consciously remove himself from the 19th century racism that prevailed in science at the time, most could not. Franz Joseph Gall constructed the basic ideologies of phrenology in 1808, which was a belief that a person’s mental aptitude could be determined by bumps and ridges in a person’s skull — evidence Gall believed was the pressure of the neuroanatomy of the brain on the skull. More specifically, he believed a person’s behavior was localized in different compartments in the brain — a total of 28 areas to be exact. Things like ‘the firmness of purpose,’ ‘love of poetry,’ and even a place in the brain that’s responsible for a person’s tendency to murder, Gall insisted, could be determined through cranial anatomy.
When phrenology emerged in Europe in the 1800s, most scientists discarded the idea since its foundations were based on faulty neuroanatomical information. Gall was tossed out of Austria for proposing such an obviously absurd idea and eventually ended up in France, where even Napoleon Bonaparte ridiculed his concept of phrenology. When the rest of the world seemed to collectively reject phrenology as the pseudoscience it truly was, it found a home in America — because at that conflicted time, obviously it would.
With abolitionist movements spreading across the country along with the social underpinnings of what would be known as the Civil War, phrenology was used as a “scientific” reason to justify slavery in America and the overall disgusting treatment of Indigenous people as land continued to be removed from tribal territories. However, phrenology did have its fierce opponents, like John P. Harrison, editor of the Western Lancet, a peer-reviewed medical journal that caught the attention of Southern political leaders when it was introduced to America (and is still in print today). With the assistance of books like Phrenology Vindicatedby Charles Caldwell and Crania Americana by Samuel Morton, political leaders had the “scientific” backing to make absurd claims like Africans were neurologically designed to be enslaved and Indigenous Americans were biologically a different species than white people — which made stealing their land a natural process ordained by God.
Amongst the incendiary nature of science during the 19th century, the unlikely emergence of psychedelic neuroscience occurred — and like all things in the 1800s, it was undoubtedly a product of its time. That’s a nice way to say it was sometimes wrong and mostly racist, but interestingly enough, it got some things right.
Neuroscience can be defined as the objective study of the brain and the central nervous system. The first neuroscientist to analyze the effects of psychedelics was Germany’s Louis Lewin in his book, Phantastica. Although it was officially released in 1924 when Lewin was 74, it contained his collected psychedelic research that took place in the late 1800s. Among the many drugs he categorized, he decided not to call psychedelics “hallucinogens” since not all substances elicit a hallucinatory response. “Phantastica” was the word he decided on, along with other equally interesting names like “Inebriantia” for drugs like alcohol, and my personal favorite, “Excitantia” for substances like caffeine and nicotine.
Lewin was never really a scientific rock star in his time though, mostly because he refused to renounce his Jewish heritage in 19th-century Germany – racism and anti-Semitism in the scientific community at this time went hand-in-hand. However, Lewin did get the props he deserved in psychedelics when Paul Henning of the Berlin Botanical Museum named peyote Anhalonium Lewiniiin Lewin’s honor.
Around the time Lewin came on the scene, most people were describing psychedelics in a subjective manner, wrapped up in pseudo-science and religious mysticism. People weren’t tripping because of psychedelic-induced neurological activity — evil spirits possessed the taker of the psychedelic, which meant evil behavior was soon to follow. Metaphysics, with its focus on the nature of human consciousness and existence, was rapidly growing in the 1800s. Lewin believed that describing psychedelics in metaphysical terms would ruin what we could potentially learn from them. His research was wholly focused on dispelling the pseudoscience that surrounded psychedelics, yet Lewin fell into the trap of anointing psychedelics with otherworldliness with his idea that an invisible force called ‘vital energy’ surrounded all living things. Lewin believed this vital energy governed all chemical, mechanical, and physical properties of each person and that psychedelics had the ability to interrupt this energy. He also believed a person’s resistance to psychedelics was dependent on the strength of their vital energy.
This wasn’t the first time Lewin would take an L in his neuroscientific research of psychedelics. When assessing the capability of certain psychedelics on the brain, he assumed (1924, p. 8) that black people naturally had a higher recovery rate than whites:
“We may take it as a fact that Negroes have greater recuperation powers than white people. This is due not to climatic conditions but to certain innate qualities possessed by them.”
In his writings, he didn’t seek to prove this theory — it was just taken as matter-of-fact; another symptom of the 19th century. Lewin also insisted Indigenous people knew of their own racial inferiority, which is why they self-medicated with psychedelics:
“The Indians of South America are said to have an intuitive appreciation of their own defectiveness, and to be ever ready to rid themselves of such melancholy feelings by intense excitement, i.e. through kola and similar drugs” (p. 2).
Still somehow, Lewin believed psychedelics ‘form bonds in people of all walks of life’ (p. 7). He realized the diversity of people was so great that a one-size-fits-all explanation of human physiology and psychology in regards to psychedelics wouldn’t suffice. Likely influenced by Darwin’s The Origin of Species, Lewin made a strong case for the adaptations of organisms to a variety of external influences like psychedelics. He believed a skilled anthropologist could trace the development of culture directly to the availability of psychedelics, an idea shared 100 years later in Terence McKenna’s Food of the Gods. Lewin was also one of the first scientists to see the health benefits of psychedelics, mostly based on accounts of Indigenous people taking them for mental health.
In the 1800s, a small but prevailing idea amongst scientists was that psychedelics created a “trip” by activating ductless glands in the body to secrete hormones into the endocrine system. Lewin thought the theory was BS and instead theorized that psychedelics excite certain “brain centers” to “transmit agreeable sensations” (p. 3) through the chemistry of the substance. He basically described what we now know as psychedelics acting as serotonergic agonists that bind to mostly 5-HT2A receptors in the brain — an original theory Lewin established nearly 50 years before the discovery of serotonin.
Lewin’s assumption that psychedelics hit specific cortical regions through something like the serotonin system was remarkable, but only because he made other successful guesses like recognizing that every chemical study on the brain up to that point was conducted ex vivo, or on a dead brain, and that in vivo neuro research conducted on a living brain may have chemicals that were not present or didn’t transform into something else upon death. He also knew about the brain’s need for oxygenated blood and suggested that psychedelics may affect this process. Neuroscience had to wait 100 years for Lewin’s idea to be tested with BOLD (Blood Oxygen Level Dependent) brain imaging through MRI.
When it came to theoreticals, Lewin had a few. One of his notable ones was the idea of a toxic equation, which is a loose formula that dictates everyone has a certain resistance to the effects of psychedelics based on their neurophysiology and overall physiology. On the surface, it sounds like a reasonable idea, but digging deeper, it gets a bit irrational. His general belief was that people built up a resistance to psychedelics due to parts of the brain weakening and not being able to process these substances. There’s still no proof of this over a century later though, and in 2021, Dr. Ling-Xiao Shao conducted research that pointed to the opposite. Psilocybin actually strengthens dendritic density in the brain and repairs neurons that have atrophied due to stress and depression. Lewin also believed cells had ‘will-power’ and when a person takes a psychedelic after not taking it for a long time, the memory of the ‘agreeable sensation’ is just too strong to resist and that’s how people become addicted again (p. 18).
Learning From the History of Psychedelics
Unfortunately, psychedelic neuroscience research didn’t really catch on in the 19th century, mostly because civilization almost collapsed due to a global opioid addiction that crippled nearly every economy and led to prohibition in the early 1900s. The bigotry and racism of the 19th century confined Louis Lewin’s research of psychedelics into a box that takes a lot of ethical unpacking to fully absorb.
The origin of neuroscience is shrouded in poorly constructed science and whacky ideas which were specifically designed to marginalize groups of people from the discussion of who could be considered human. It has a dark past, but with a more defined scientific method and newer ideas, the future of psychedelic neuroscience is whatever we make it. In every natural system, diversity is the key defining factor for the progression of that system. These ideas aren’t mine or even new — Darwin wrote several books on this. This same need for diversity also applies to psychedelic neuroscientific research. History shouldn’t serve as an obstacle for the exponential amount of discovery that can be revealed if we all work together. We will get there.
This week’s Solidarity Fridays episode is another 2-parter: A Joe and Kyle discussion followed by the recording of Joe’s interview from Meet Delic with CEO of MINDCURE, Kelsey Ramsden.
In part 1, Joe and Kyle address a recent issue with the Facebook group and a rather accusatory tweet, then discuss something most people who are excited about the prospect of ketamine as medicine aren’t talking about: whether or not ketamine is addictive and therefore a concern for people with substance-abuse issues. And they talk about a Vice article showing some of the shortcomings of Mindbloom and how they highlight the various issues with at-home ketamine therapy and what really counts as ketamine therapy vs. just simply using ketamine. And lastly, inspired by PT writer Zeus Tipado‘s tweet, they wonder if “mystical” is the word we should be using to describe the psychedelic experience – and is the mystical what we should always be striving for?
And in part 2, recorded in a White Castle parking lot in Las Vegas, Joe briefly speaks with Kelsey Ramsden, CEO of MINDCURE. She discusses iSTRYM, their app designed to use A.I. to examine real-time data from users and provide drug-agnostic insights and recommendations, as well as collect and update different protocols for physicians to use with clients. And she talks about MINDCURE’s other big piece, the Desire Project, which is researching MDMA (and possibly other drugs) to help with Hypoactive Sexual Desire Disorder (HSDD), an affliction that leaves women unable to feel sexual desire (and is much more common than you may think). MINDCURE will also be manufacturing synthetic ibogaine for research studies.
Notable Quotes
“It is interesting when I hear people talk about psychedelics and always wanting to talk or be oriented towards the mystical. …Is it always mystical? Is that something that we always need to point towards for these experiences?” -Kyle “When my undergrad was going on, I was kind of obsessed with this idea of enlightenment, opening up the chakra system, kundalini experience, etc., because I was positive that once I had that, everything else in my life was going to be solved. …I found an intellectual runaround to the suicide thing. It was a spiritual, intellectual solution to my deep dissatisfaction to how my day-to-day was looking. So I was really obsessed with transcendence and mysticism and all this other stuff as a way to avoid my life – classical spiritual bypass. And people may wonder why I have a little bit of snark around this topic. It’s because I lived it. I was there, I was in it. I was not doing very healthy stuff on the regular and also having this kind of interesting transcendent thing I was looking for that would ‘solve everything.’ And that’s what people are looking for, is a single thing to solve their lives and then everything’s good from there. Well, no. You’re not going to get that.” -Joe
From Kelsey Ramsden’s segment:
“I think the sleeper (the secret sauce, if you will) is the protocol catalogue: this idea that a therapist can unlock a variety of protocols in there for different patients and get personalized care at that level, as well as it lets all of us who are developing protocols and drugs get a new revenue line. …We have the content and we distribute it and so that allows us to pick up value at every segment of the value chain, and create an amazing product that can unify mental health care globally. That’s a big statement, but there’s no reason we can’t.”
“I think data’s going to move the science. We know that and that’s what we’re all working on. But story is going to move the culture. I was on a panel the other day and someone was smacking down one of the people who has enrolled a celebrity spokesperson. But for a segment of the population, we’re still in an echo chamber. We’re still in our small world. [Celebrities can move the needle] if it’s the right person with the right message at the right time, for the right audience. …If the right people can put their hand up and say ‘I did this, it helped me, it changed my life,’ and that makes someone explore it and make their own opinions? Amazing. There was someone like that for me.”
With Over 15 years founding, scaling, and operating innovative businesses across several industries, Kelsey Ramsden has built multiple eight-figure companies from the ground up. She is an experienced leader and acclaimed entrepreneur, twice recognized as Canada’s Top Female Entrepreneur of the Year. After serving as MINDCURE‘s COO, Mrs. Ramsden steps into the President and CEO role as of December 1, 2020. She possesses a thorough understanding of the mental health industry and a clear vision of where it is going.
In this episode, Joe and Kyle finally interview legendary author and microdosing popularizer, James Fadiman, Ph.D.
He talks about Tony Sutich, Abe Maslow, and the emergence of transpersonal psychology in an era when psychology was especially uncomfortable with spiritual experience; the early days of the Transpersonal Association and their relationship with Ram Dass; how easy it was to get LSD from Sandoz Pharmaceuticals and the vastly different ways people started experimenting with it; and how society dealt with him, his ideas, and these new substances as they started to become more mainstream.
He discusses microdosing: how it emerged, dosing amounts, how you’re supposed to feel, and how researchers are finally starting to look at brain waves of microdosers. And they discuss the recent self-blinding microdose study and how he thinks the “not statistically significant” difference was actually notable; the strictness of clinical trials and how researchers often stack the deck to get the results they want, and how real world evidence (which psychedelics has a ton of) is seen as the defining factor of a successful trial.
And he talks about his newest book, Your Symphony of Selves: Discover and Understand More of Who We Are, which he sums up quite well with: “Have you ever argued with yourself? Who is the other person arguing?” He believes (and psychology believed, before Freud) that we are made up of several different shifting selves and the key to a happy and healthy life is to embody the right self at the right time.
Notable Quotes
“I’m still not acceptable. I have no University affiliation, no hospital affiliation, no clinic affiliation, and I talk about the correct use of psychedelics in ways that the people who are doing the fundamental research either don’t know or can’t talk about.”
“The level of oversight from the federal government – you cannot imagine it, knowing anything about the federal government today. You wrote Sandoz and Sandoz said, ‘I don’t know who you are. Here’s a whole bunch of LSD.’ Literally, the instructions you would get is: ‘Tell us what you’re doing.’ Because Sandoz had this wonderful problem: they had this substance that was the most powerful substance per molecule that they’d ever found and they didn’t know how to make any money out of it.” “The secret of microdosing is if you’re noticing it, that’s a little too high a dose. …The perfect definition of a microdose is: You have a really good day, you get things done that you’ve been putting off, you’re nice to someone at work who doesn’t deserve it, after work you do one more set of reps at the gym than you usually do, you really enjoy your kids, and at the end of the day you say, ‘Oh, I forgot I had a microdose.’” “The last step is always real world evidence, which is why drugs get recalled. …The funny thing with psychedelics is we have all the real world evidence pretty well stacked up to start. So I’m not waiting for the clinical evidence, because it comes in last.
“The image of the healthy self is more like a choir, where everyone is singing their correct note, but not the same note. And also they’re singing at the right pitch, at the right tempo, at the right volume, so that it works. And a beautifully organized choir doesn’t need a leader because they’re hearing each other.”
James Fadiman, PhD., has been researching psychedelics since 1961 and the effect of microdosing since 2010. His most recent books are The Psychedelic Explorer’s Guide: Safe, Therapeutic, and Sacred Journeys and Your Symphony of Selves: Discover and Understand More of Who We Are (with Jordan Gruber). He is working on a new book about microdosing and wants to hear remarkable microdosing stories: jfadiman@gmail.com.
In this week’s Solidarity Fridays episode, we have another split podcast, with side A bringing you a short PTSF check-in from Joe and Kyle, and side B featuring an in-person interview recorded at Wonderland withNuminus Co-founder and CEO, Payton Nyquvest.
Joe and Kyle first talk aboutupcoming courses (and possibly an in-person pop-up in Breckenridge?), Wonderland, Covid, and whether or not psychedelics are in an “ivory tower,” as Dr. Alex Belser, Chief Clinical Officer of Cybin, suggests they are. And they discuss Mike Tyson: his insistence on saying “toad,” his relationship to Gerry Sandoval, and the dangers of celebrities promoting the further endangerment of such highly threatened species.
Then we go back to Miami where Joe and David speak with Payton Nyquvest of Numinus, a company with two major pieces: ketamine-assisted psychotherapy and a clinical platform offered through Numinus Health, and Numinus Biosciences; which recently produced the first legal psilocybin product derived from natural psilocybin-producing mushrooms. He discusses how his mother’s substance abuse recovery and a trip to an ayahuasca retreat center taught him how to reimagine his chronic pain as a gift, the need for reciprocity, and what the recentCompass Pathways results show us about integration. And he asks an important question we don’t often ponder: Why do healthcare providers only offer psychedelics after they’ve tried everything else? Why not first?
Notable Quotes
“I was in the trauma ward at Lion’s Gate Hospital, I booked my flights while I was in the hospital, went home, packed my bags, and got on the plane. I’m hesitant to create an expectation of a panacea or anything like that, but one week with ayahuasca and I never had any chronic pain issues ever again.”
“We keep talking about treatment-resistant depression, treatment-resistant anxiety or treatment-resistant PTSD, and the reason why the psychedelic space has seen this re-emergence is there’s a huge burden on the healthcare system at the moment, and there’s this recognition that psychedelics could take some of that burden off of the healthcare system. So why are we putting psychedelic treatments at the end of a patient’s life-cycle? Why should they have to go through this prolonged period of suffering? …Why is it not a standard of care, with curative intent? Put it at the beginning. …If they’re safe and effective, why are they not prioritized?”
“When I speak with institutions and stuff like that, they say, ‘Wow, you guys really seem to be approaching this from a 3-5 year standpoint, and intentional.’ And my response is: ‘Who’s not?’ …Let’s not be short-sighted, and recognize [that] a paradigm shift in healthcare is so significant. We haven’t seen significant innovation in mental health in 35-40 years. So that’s a big shift. …Let’s not try and squeeze psychedelics into old paradigms of the pharmaceutical space or something like that. Let’s recognize that these are interventions, and where do they fit within the healthcare system?”
Payton Nyquvest is the Co-founder, Chair & Chief Executive Officer of Numinus, a company that empowers people to heal and be well through the development and delivery of innovative mental health care and access to safe, evidence-based psychedelic-assisted therapies. He has a deep understanding of the psychedelic industry from its infancy, driven by life-saving personal experiences with multiple therapy modalities. At Numinus, he guides teams leading strategy, innovation, research and clinic network expansion, and supports the marketing and capital markets functions. He is responsible for raising more than $70 million for Numinus in the past year, and is quoted widely in media such as CTV, Forbes and the New York Times. In addition, he brings more than 15 years working in finance, investment and retail banking with some of Canada’s leading independent investment firms, including Jordan Capital Markets, Canaccord Financial and Mackie Research Capital. In these and other roles, he has raised more than $100 million for a variety of small cap companies.
In this episode, Joe and Kyle interview CEO & Co-founder of Nue Life, Juan Pablo Cappello, from his home in Miami during the Wonderland conference.
Cappello first talks about growing up in Chile and provides some history; covering how peyote became religious and how Catholicism spread through the Americas like a franchise system. And he talks about his family’s relationship with San Pedro, his entrepreneurial past (starting the first online bank in Latin America), and how selling that company for $700 million felt like an abject failure.
He discusses how the idea of depression and PTSD being symptoms of an unaddressed root cause led to the creation of Nue Life, and what he wants to do with what he considers a primarily data-based company: use the massive amounts of data connected devices are already harvesting from us (digital phenotyping) for our benefit rather than our detriment. He believes most medical models focus primarily on the continued income from maintenance medications like antidepressants, and instead, A.I. could use this data to recognize patterns in behavior and make recommendations based on each user’s specific data points – a sort of health ecosystem attuned to what works best for each person.
While he’s very excited about the progress so far (data from 2k people, Nue Life being licensed in five states with five more coming soon), he also talks about his concerns with the current psychedelic gold rush: how Big Pharma is pushing pioneers in the space into restrictive models, and why we will soon see a flame-out of many of these emerging highly-appraised companies.
Notable Quotes
“At the height of the drug war under Clinton, we had 2.2 million people going to jail for drug crimes. This year, it’ll be 2.1 million. So we still have huge, huge numbers of people being incarcerated and going to jail, and for me, that’s because of the way we’ve managed the cannabis industry. And I really, especially at a conference like this where it becomes about the money (not about the impact); I’m very, very concerned that we’re going to find ourselves missing this once-in-a-generation opportunity to make real progress. And real progress really begins with decriminalizing these amazing substances.”
“We’re not a psychedelics-focused company. We’re a mental wellness-focused company that’s going to use whatever technologies are available to drive these extraordinary patient outcomes.”
“How can we, rather than having our phones be a source of body dysmorphia and negativity and a place I feel compelled to go to but it ultimately is bringing me down – how can we turn that technology around and have it be something that helps elevate our patients? …We’re constantly giving out [data] but that data can be used, like a lot of tools, for good as well as for bad, and we’re in a position where we’re really saying: let us be one of the first companies that’s going to use this data for good.”
Juan Pablo Cappello is a passionate entrepreneur who believes in the power of technology and innovation to address humanity’s biggest challenges — mental wellness being one of them. In his home country of Chile, Juan Pablo has seen both the trauma caused by years of a military dictatorship and the power of psychedelic therapies to heal that trauma. As Nue Life‘s CEO & Co-founder, Juan Pablo measures the company’s success by how many lives Nue Life positively impacts.
In this week’s Solidarity Fridays episode, we’re doing something a little different and featuring two shorter interviews, recorded in a media room at theWonderland Miami conference last week. First, Joe andDavid interview Ahmad Doroudian, Ph.D., the CEO & Director of BetterLife Pharma, and then David speaks with Dr. Abid Nazeer, Chief Medical Officer at Wesana Health.
After a brief Joe rant that touches on Wonderland, biopiracy, rising sea levels, and psychedelics for problem solving, we jump into Ahmad Doroudian’s recording, where they mostly talk about the non-hallucinogenic compound, 2-Bromo-LSD. While LSD has shown great signs at being effective for the treatment of cluster headaches, many people (including Doroudian) do not want to experience the hallucinatory part of this medicine, so BetterLife Pharma has been researching using this LSD-relative to address this very need (and it may be even safer than LSD too). They also touch on another compound, TD-010, which could be a safe and non-addictive alternative to benzodiazepines.
Part 2 of this split podcast features David sitting down with Chief Medical Officer at Wesana Health, Abid Nazeer. He talks about opening the first ketamine clinic in the midwest;Daniel Carcillo; the need for integrative wellness; and traumatic brain injuries, which they’re researching alongside MAPS. He talks about what he wants to do with Wesana Health, which is essentially creating a “center of excellence” hub where a patient can be referred to different departments (spokes) specializing in any number of possible healing modalities, all under the same network.
Notable Quotes
“Can we put this together in a way that is patient-friendly, cost-effective, all the things that are more or less a big pharma approach, to something that could really make a difference? It’s not specialized, you don’t need to have a high net worth to get this treatment, and you don’t need to worry about side effects.” -Ahmad Doroudian
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“I told my wife that I want to open up a private practice ketamine/psychiatry clinic a couple of days after we found out she was pregnant with twins. She’s like, ‘Now? Is this the right time?’ There’s never a right time, but if you feel it, you should go for it.” -Abid Nazeer
“We’re complex beings and the brain is super complex, so that whole hypothesis that it’s all about up-regulation of serotonin or dopamine or norepinephrine receptors; I don’t think it’s going to hold weight in the long run. There’s too many other factors involved, and psychedelics are teaching us that you can approach this in a whole different way.” -Abid Nazeer
“It’s almost like some programs focus on therapy, some focus on biology, and the needle should be right in the middle for the best effect. And I think psychedelics are the first thing to actually bring it back to that.” -Abid Nazeer
Ahmad Doroudian, Ph.D. is the Chief Executive Officer & Director BetterLife Pharma. He has more than 20 years of experience as a Pharma CEO in finance, including M&A, and multiple IPOs, Integration of pharmaceutical operations (Whitehall Robbins, Rhone Polenc, Boehringer, Aventis). He is the Founder of Merus Labs (NASDAQ: MSLI), which sold for $300 M+ in 2017. He specializes in acquisition, integration, tech transfer and management of branded pharmaceutical products Enablex®/Emselex®, Entrophen®, Sandomigran®, Sintrom®, Vancocin®, Zaditen®.
About Dr. Abid Nazeer
Dr. Abid Nazeer is the Chief Medical Officer for Wesana Health and is a leader in the fields of addiction, ketamine therapy, and pharmacogenetics, currently spearheading research into ketamine and cognition. He was previously Chief Medical Officer for a national network of addiction focused clinics, pioneered the first dedicated outpatient psychiatric based ketamine clinic in the Midwest, and lead the PTSD clinic at Overton Brooks VA Medical Center.
In this episode, Joe interviews Erica Rex: writer and participant in one of the first ever clinical trials using psilocybin to treat cancer-related depression.
She talks about her complicated path to becoming part of the study; the study itself; her frustrations with the clinical and dehumanizing aspects of research; and how integral communication, community, and integration were toward her healing. They discuss the importance of self-analysis and doing self-work under the right circumstances: Are you too close to your everyday environment? Who or what is causing you to feel this way? Are you in a place in life where you can be ok with being destabilized for weeks or months?
And she tells three different stories of spontaneous mystical experiences; tears in the fabric of her universe where the lines between reality and dreams were blurred, including one where a friend’s deceased mother (who she had never met) spoke to her in a dream about her own family. And this leads to a discussion about the DSM, psychiatry, and how we don’t know anywhere near enough about schizophrenia or these strange brushes with the mystical.
Notable Quotes
“I just assumed, for no reason other than people encouraging me to take psychedelics, that I don’t need to take that stuff because I see horrible things when I’ve got a migraine anyway — why would I want to go there? Of course, ironically, I learned once I got to Hopkins, that in fact, that probably would have helped me.”
“[In Europe,] doctors cannot get their minds around the idea that an American (where ‘everybody has money’) has to leave the country to get treatment and care for a medical condition. This has to be gone around and around and around, both in England and in France, more times than you could possibly imagine. They cannot get their heads around it.” “I can’t stress enough that the integration part, ideally, is done where there is community involved. …This is about community and coming away from that horrible isolation of depression back into contact with the rest of the world in a constructive and more advanced and more clear-thinking and more elevated (if you want) way. …In some ways, it’s more important than taking the drug. The drug is an accelerant. The drug does its job, but the drug is not the point. The process is the point.”
Erica Rex writes about science, environment, mental health, climate, and the forces shaping all of them. She’s written for The New York Times, Scientific American, The Times (UK), and is the recipient of a National Magazine Award. She was a subject in one of the first clinical trials using psilocybin to treat cancer related depression in 2012. Her book-in-progress traces the story of psychedelics through the lens of her quest to heal from childhood trauma. Ms Rex’s unique perspective shows how psychedelic medicine provides a pathway out of trauma, a light at the end of a very long tunnel.
In this episode we’re talking to Joe Moore, Co-founder and CEO of Psychedelics Today about coaching & psychedelics.
Joe grew up in New Hampshire (United States) and did his undergraduate in Philosophy. In his second year he learned about Stanislav Grof´s Holotropic breathwork and started working with this style of breathwork. Through this work he got more and more in contact with others interested in psychedelics and since then he never left this field again.
Today he is the CEO of Podcast & Blog on Psychedelics named Psychedelics Today, educates doctors and therapists about (psychedelic) drugs. He also offers courses for coaches on psychedelic preparation and integration.
In this episode we talk with Joe about his work, what is offered by Psychedelics Today, about his view on different coaching approaches and what coaches in the field of psychedelics should know. But we also talk about the legal and research situation of psychedelics and when to send someone to a therapist vs. a coach. He shares with us a lot of insights regarding his own philosophy and which books to be read when starting with psychedelics.
In this week’s Solidarity Fridays episode, Joe and Kyle recorded together from a hotel in Biscayne Bay, looking out over Miami Beach and reflecting over the Wonderland Miami conference they just attended. And that’s what this abbreviated podcast is: a quick check-in to discuss Wonderland (and Meet Delic, which Joe attended) while it’s all still fresh in their minds.
Beyond the reviews and comparisons, they talk about how it felt to attend a big conference again; Joe’s panel about what the world of psychedelics will look like in ten years; Compass Pathways’ just-released research outcomes and why Joe is reconsidering his critiques of their patent issues; and how a few of the people they met at Wonderland are already motivating them and making them consider just how much they can really do with Psychedelics Today.
Notable Quotes
“Overall, I think people are slowly coming out of their shells around Covid, which is nice. Still be careful out there, folks, but we’re seeing people lower their guard, and it seems really healthy to be with people again.” -Joe “I think you and I had some really interesting conversations walking home from the party last night, back to our hotel. And I was like, subtly in-crisis, going, ‘I need to really re-vision where Psychedelics Today lives in this space.’ I think you and I are going to do a lot of thinking over the next couple of weeks about what we actually want to do, and see what the right move is. It’s fascinating times.” -Joe
In this episode, Joe was in Las Vegas for the Meet Delic conference, and, inspired by the presentation by Jesse Gould and Roger Sparks, decided to record an episode with three veteran friends for a special Veterans Day release.
While the three vets chose to keep their names and personal details anonymous, they share a lot about the military and the difficulties of transitioning back into civilian life. They talk about how there’s actually a lot of drug use in the military (and how essential nonstop stimulants or painkillers are to some); how little there is in the way of a transition process; and how the normal mind state for most soldiers is a combination of tucking all emotions and anxiety away, assuming they’re going to die, and powering through until there’s time to work through it all (which of course never comes).
They also talk about a lot of issues the rest of us don’t necessarily think about, like how hard the demanding schedule of deployment is on one’s personal life, how much families are affected by the mental health of someone on deployment, how tough it is to become like family with fellow soldiers only to have them go away, and how challenging it is for someone who has good mental health practices in play to be able to continue them once in the service.
But it’s not all dark, as they also talk about how psychedelics, meditation, breathwork, wilderness therapy, and long hikes have helped them reevaluate their lives, see themselves (and others) from different perspectives, and get to places of happiness (but with continued work). This is a glimpse into the camaraderie of vets, and their laughter and support of one another really drives home one of their main points: the importance of finding a community of people who support you, understand you, and don’t judge you.
Notable Quotes
“I did more drugs on deployment than I’ve ever done in my life. That’s a fact.” “You get in this habit of pushing things off, pushing it away, pushing it away. And that shit just builds up and then, now the lid doesn’t stay on and you just fucking pop. …You’re told to just shove it down, push through, whatever. ‘You’ll get through it, you’ll figure it out later.’ But you don’t ever have that time to figure it out.” “You’ve got to be willing to put yourself in these uncomfortable situations that oftentimes accompany doing a psychedelic drug, and accepting the thoughts and emotions that are going to arise, and working through those with the knowledge that: ‘Hey, I’m doing this to better myself.’”
“[My friend] finally said ‘This is fucking bullshit, I need to help myself’ and took a trip to Costa Rica, did ayahuasca, and completely changed his life. He still struggles — it’s not an end all be all, you’ve still got to work on yourself — but he was able to enjoy life after that and spend time with his kids and appreciate what he has and build and grow from that. …[He had] a decision-making turning point in his brain where [he said], ‘I’m not going to rely on the army medical system [or] the VA to fix this mental issue, this mental battle that I’m having; I need to do this for myself.’ And I really hope that, if anything, any veterans out there listening, if they get anything from that, it’s: You can be helped, but you’ve got to want to help yourself first, and that’s ok. It’s ok.”
“No two struggles are going to be the same. No two traumas are going to be the same. No two solutions are going to be the same. …It took a psychedelic trip for me to realize all the things that we’re talking about. It doesn’t have to be that way for everybody, but you won’t know what your solution is until you start trying things.” “If you’re a veteran that’s thinking about suicide or that nothing else is working for you, you’re not alone. There are a lot of us out there that have had a lot of issues that we’re trying to work through and you can work through it. Even though it seems like it’s not going to happen, there is a way. …Ask for help. Talk to others. And don’t bottle it up, don’t be ashamed. Nobody’s going to shame you. If they do? Fuck ‘em. Whatever. They shouldn’t be in your life.”
In this episode, Joe and Kyle sit down with famed anthropologist and author (most notably of The Cosmic Serpent), Jeremy Narby. He is also the Amazonian projects director for Nouvelle Planète, a nonprofit organization that works to empower Indigenous peoples through demarcation of land.
Narby talks about how he was pushed to psychedelics through a combination of long talks with Humphry Osmond and political anthropology, focusing on the conflict between the World Bank and Indigenous people over their land. He tells how his first ayahuasca and datura experiences made him feel reconciled with nature, and how he realized people in the states had started speaking highly of the ecological knowledge of Indigenous people of the Amazon without ever talking about the hallucinogenic way they attained that knowledge (and how he felt it was his place to start talking about it).
He also discusses anthropology and subjectivity; Richard Evans Schultes; the problem with trying to verify or substantiate hallucinations; the West’s focus on “the active ingredient” and how ayahuasca is much more than drinkable DMT; the overuse and microdosing of ayahuasca; the entourage effect and how it’s excluded by the “DMT explains everything” hypothesis; why vine-only ayahuasca needs to be researched more; and the differences in how people react to LSD vs. ayahuasca or psilocybin (do the plant substances have a trickster spirit in them which doesn’t like some people?).
To win a copy of Narby’s most recent book, Plant Teachers: Ayahuasca, Tobacco, and the Pursuit of Knowledge (co-authored by Rafael Chanchari Pizuri), click here!
Notable Quotes
“When I first started hearing this at the age of 25 (in 1985), I thought it was a bit of a joke because I didn’t think that one could take psychedelics and learn about plant properties. I thought one could take LSD and have an interesting time in the woods with one’s friends, but if you really started thinking that the trees were talking to you, there was a bit of a problem. That was my point of view at the time. But here were these rainforest Indians living in the most biodiverse place on earth saying: Yes, we learn about plant properties by drinking this hallucinogenic vine mixture.” “I went to the Rio summit in 1992, and suddenly there are all these governments talking about the knowledge of Indigenous people about biodiversity, talking about the knowledge of Amazonian Indians and how we have to recognize it and take it into consideration. Everybody talking about the knowledge of Indigenous Amazonians, [but] nobody talking about the hallucinogenic origin of this knowledge as they themselves discuss it.”
“If you’re an average Westerner; without really even realizing it, you kind of subscribe to this idea of The Active Ingredient. So you know what is the active ingredient of ayahuasca? Ah, it’s DMT. This is the scientific opinion that has been turned into a kind of orthodoxy, but just talk to the Indigenous Amazonian people. They’ll tell you that the vine itself, which doesn’t contain DMT, is the main ingredient.” “Just the ayahuasca vine itself; if you make an extract from it, you already have a complex cocktail. And then that mixture is used to study all the other plants. And so, it’s a cocktail to which you can add tobacco and nicotine, datura and scopolamine, coca and cocaine — you can add any plant you want to study the effect of the plant. That’s what ayahuasca also is. So, it’s, at its base, a cocktail, and then it can be turned into a psychoactive cocktail with many different plants, including DMT. …It’s Cocktail City, basically.”
Jeremy Narby, PhD, is co-author of Plant Teachers: Ayahuasca, Tobacco, and the Pursuit of Knowledge with indigenous elder Rafael Chanchari Pizuri. He became an early pioneer of ayahuasca research while living with the Asháninka people of the Peruvian Amazon in the 1980s. He studied anthropology at Stanford University and now lives in Switzerland and works as Amazonian Projects Director for Nouvelle Planète, a nonprofit organization that promotes the economic and cultural empowerment of Indigenous peoples.
In this episode, travel and preparing for Wonderland Miami made recording a fresh Solidarity Friday episode impossible, so instead, we bumped up Tuesday’s episode, where Joe speaks with accomplished neuroscientist, researcher, Professor and Vice Chair of Psychiatry at the Icahn School of Medicine at Mount Sinai, and Director of Mental Health at the James J. Peters VA Medical Center, Dr. Rachel Yehuda.
She talks about the importance and complications of research trials: the difficulty researchers have in remaining neutral; how protocols have an arbitrary beginning and end that may not make sense to the participant; how the process of getting funding for one’s own clinical trial begins with creating a simple and specific protocol; and how, while it can often feel like therapy to participants, the purpose of these trials is often more for researchers to learn from participants how to better run the trials themselves.
And she discusses much more: her background and path to psychedelic research; the current trial focusing on using ayahuasca for relational processes between Palestinians and Israelis; why knowing the pharmacology of a compound doesn’t explain enough; what she thinks the next few years of psychedelic neuroscience looks like; how to work with big corporations who may seem like they’re only in it for the money; and how we need a science to analyze what she’s most interested in: trying to predict who will or won’t respond to a particular treatment (and why).
Notable Quotes
“We don’t need everybody around the table to be gung-ho psychedelic aficionados. We want the medicine to speak for itself in clinical trials and we want to pay very careful attention to people that don’t respond the way the zeitgeist is telling us that everybody will, because we want to learn from everybody.”
“If you treat it like any other study and just go through the steps, what you’ll find about psychedelic research is there are just a lot more steps. …Start with a protocol. Start in a very concrete way, and let’s have a discussion around this particular protocol and not a theory.”
“I think we need deep humility here that we are not going to know or understand how psychedelics work in the brain for a long time, mostly because I think the tools that we need haven’t necessarily been developed. …What we do know so far, is that just understanding the pharmacology of a compound isn’t going to get us where we need to go.” “I think the more sober and conservative we are at this stage, the higher the yield we will have in the future in terms of a very big footprint for these approaches; not just as [a] last-ditch ‘I’ve tried everything so now let me try this’ approach, but as the tools that I think that people have known for years and decades (and millennia even in some societies) that they could be if used correctly at the right time, in the right place, in the right way, in the right setting, [and] with the the right people.”
Rachel Yehuda is an Endowed Professor of Psychiatry and Neuroscience of PTSD and Vice Chair for Veteran Affairs in the Department of Psychiatry at the Icahn School of Medicine at Mount Sinai, where she directs the Center for Psychedelic Psychotherapy and Trauma Research and the Traumatic Stress Studies Division. She is also Director of Mental Health at the James J. Peters VA Medical Center in the Bronx. She is the recipient of numerous federal grants and awards, has authored several hundred peer-reviewed scientific papers, and is a member of the National Academy of Medicine. Dr. Yehuda’s work has focused primarily on the neuroscience and treatment of trauma and PTSD.
In this episode, Joe interviews New York-based writer, comedian, and performer, Adam Strauss.
Strauss tells his story of growing up with Obsessive-Compulsive Disorder; struggling with decisions, control, and anger, and how a small 2006 study on psychedelics and OCD mixed with meeting someone who had had a life-changing ego death at age 16 led him to try to fix his OCD with psilocybin. The subsequent trips (especially the bad ones) became a template for how to work with his OCD, as they taught him to accept, feel, and breathe through the emotions his OCD was trying to protect him from. He tells the full story through his one-man show, “The Mushroom Cure,” which he’s hoping to turn into a special.
He also talks about comedy in the era of Covid and why he doesn’t do much stand-up anymore; the creation of his YouTube show, “The Trip Report” (which originally was co-hosted by last week’s guest, Hamilton Morris); Terence McKenna and the concept of humans coevolving with psychedelics; drug urban legends and the misinformation of the drug war (Oprah and MDMA causing holes in the brain); and why psychedelics may be the best tool towards saving the planet.
Notable Quotes
“OCD is entirely a disease of thinking. If you don’t have thinking, you don’t have OCD. It’s this trying to figure out and get things perfect in your mind, but the roots of OCD, I believe (and I believe this is true of all what we would call mental illness): …it’s always in the body. There’s always an emotion, which is basically a physical sensation that we don’t want to experience. And so with OCD, there is a fear or a loss, and the idea is that if I can figure everything out in my head or if I can arrange things perfectly in the world, then that feeling in my body will change. …And so if you’re able to accept that anxiety, to really feel the fear in the body, that takes the wind out of the OCD’s sails.”
“I don’t think psychedelics are necessarily going to save humanity, but I think our odds of survival without psychedelics are vanishingly slim.” “If you’re talking about OCD, you’re really talking about this absolute inability or unwillingness to trust anything. You don’t trust yourself (that’s why I have to check the stove 47 times), but you also just don’t trust the universe. You don’t trust that things will be okay. And on psychedelics, I’ve had these spiritual, religious, ‘plus four’ experiences where there is a deep sense of a profound intelligence …at work- an intelligence that transcends my own consciousness and probably transcends human consciousness. And I think so much of why we’ve gone off the rails (at least in Western society) is this real loss of religious and spiritual experience.”
“Having people who should know better believe drug war propaganda is not top of the list, but it is significant. It is significant, and I think it tells you how effective this propaganda has been. We laugh about “Reefer Madness,” but a lot of these same people who laugh about “Reefer Madness” do believe that LSD can give you a flashback because it still stays in your spinal fluid.” “I think one thing psychedelics reliably do at high doses is they can be humbling, and I think humility; it doesn’t always lead to compassion and empathy, but I think it often can.”
Adam Strauss is a writer and performer based in New York. His monologue, “The Mushroom Cure,” is the true story of how he treated his debilitating obsessive-compulsive disorder with psychedelics. The New York Times said it “mines a great deal of laughter from disabling pain,” The Chicago Tribune called it “arrestingly honest and howlingly funny”, and Michael Pollan called it “brilliant, hilarious and moving.” Adam is also the creator of The Trip Report, a psychedelic news show streaming now. Adam also speaks about OCD and psychedelics in articles, on podcasts, and at conferences.
In this week’s Solidarity Fridays episode, Joe and Kyle have a serious discussion about abuse in psychedelics, talk about upcoming conferences, and even cover some news.
They’re both attending Wonderland this November 8-9th in Miami (and now both on panels too?), so they start the show by excitedly talking about that (use our affiliate link here to buy tickets to attend or stream at home).
But then things turn more serious, with discussion of the recent accusations of abuse against two prominent figures in this space by friend of the show, Will Hall – something you may have been wondering when we’d address (and which Joe wrote about in yesterday’s blog). They talk about the frustrations of not knowing what to do with stories people have confided in them, the complications of sexual energies coming out in psychedelic sessions, the cult-like mentality of protecting abusive facilitators, the politics of becoming a narc, the financial dangers of defamation, and how the best way to tremendously improve safety in psychedelic work would be to end the drug war.
And they cover some news: Bank of America canceling the account of the Scottsdale Research Institute likely due to their research of psychedelics; Prime Minister Boris Johnson considering legalizing psilocybin (which is actually pretty newsworthy); and legalization progress in Luxembourg, Switzerland, and East Hampton, Massachusetts.
Notable Quotes
“Going to bed at night knowing that I’m keeping my mouth quiet; is that complicity?” -Joe “At a certain point, you will become that elder that you were seeking for guidance, given diligent effort and careful attention to detail and a lot of integrity. Those things can really add up to you becoming the elder that you were seeking in somebody else.” -Joe “By doing this stuff, often, you are breaking the law and you expose yourself to a lot of legal risk. And by people inviting you into their world, they’re exposing themselves to tremendous amounts of legal risk. So there has to be this trust, and as soon as the trust is gone, what the fuck is left?” -Joe “To feel good about yourself years later; the trick is to have integrity now, so you know you handled that situation to the best of your ability.” -Joe “Don’t touch people without consent. If you’re going to do something where you’re touching people, make sure you have a lot of conversations (pre-dosing) about it. Maybe you need to totally re-vision how you’re doing underground intake. Maybe it needs to be a lot longer and you need to charge a little bit more to be able to allow for that kind of informed consent. …Be very careful, please. Very, very careful — over the line with consent. Overboard with consent.” -Joe
Some commentary on recent events and long-standing issues in psychedelia.
The psychedelic world had a major shake-up in the past few weeks. A few popular teachers in the space had some pretty serious accusations leveled at them by Will Hall, who has previously been on our podcast here and here.
You can read Will’s article on Mad in America here. He had further things to say in this article on Medium.
I’ve been hearing rumors and firsthand accounts related to the accused for a few years now and have been working internally and with allies on the best approach for dealing with it all.
It’s not talked about a lot, but sex and psychedelics are closely linked (drugs and sex generally, for that matter). Think about the sexual liberation that boomed in the 1960s and is still seen in parts of the Burning Man and EDM culture today. Think about how powerful feelings of love and connection can be while on any number of mind-altering substances, and how easily they could morph into something more sexual.
Perhaps you’ve never experienced it, but regularly in psychedelic therapy sessions, sexual feelings do arise and can create challenging dynamics for both the client and therapist to navigate. What does someone in a fragile mind state, dealing with a maze of conflicting emotions and energies, do with an affectionate or sexual feeling they may suddenly have? What does the therapist do? How does either person know they can truly trust the other? This all leads to a big question many may not want to consider: Is it possible to totally divorce sexual feelings and ideas from psychedelic sessions?
I’d suggest that no, it isn’t possible. Psychedelics unleash all sorts of energies without any bias or filter, so why would sexual energy be exempt?
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I believe that psychedelics can be transformative for mental health, religious practice, spirituality, physical healing, creativity, celebration, rites of passage, and even for the development of planet-saving technology — and this is an abbreviated list. Psychedelics are extremely powerful things that can serve as near miracle cures and beautiful spectacles, but unfortunately, they can also be used as weapons.
For a long time on the podcast (and in day-to-day life — sorry, friends), I’ve complained about how I’ve unintentionally taken on the role of the “Psychedelic Police.” Because of my many years in the psychedelic world and my perceived expertise, many folks have divulged negative or abusive stories about what they’ve experienced in underground (and occasionally aboveground) situations. I shouldn’t complain about this, since it’s an honor to be so trusted, and some stories may have helped me side-step traps Psychedelics Today could have fallen into.
It is frustrating though, and puts me in a tough spot.
Due entirely to the drug war, there are serious legal and financial consequences for bringing such things to light on behalf of someone else. What if the story isn’t entirely true? What if it is, but can’t be proven? What if proving it relies on multiple people admitting illegal activity and they’re not willing to do that? I could be hit with cease-and-desist letters, defamation lawsuits, or just be perpetually dragged into court for any number of things. Lawyers are expensive and what’s right doesn’t always win. Without ruining my reputation and finances, and possibly destroying my best tool for bringing positive impact to the psychedelic space (this very website), I have little recourse. We have developed some ideas about the next best steps, but it is hard to know with certainty if we are doing the right thing. So I do what I can, which never feels like enough. I anonymize these stories and turn them into generic ethical warnings, encouraging people to do their research and be as safe as possible.
At the Horizons Conference in 2019, Dr. Carl Hart suggested that immediately ending the drug scheduling system would be an amazing first step in resolving a range of harmful consequences from the war on drugs. Others have proposed that a state-by-state or region-based decriminalization similar to what we’ve seen over the last few years in Oakland, Oregon, and Denver would be the ideal starting point (especially from the perspective of political expediency). Whichever side of the solution you land on, I think we can all agree that we need to fix our laws around controlled substances and plants.
Given that facilitators and guides work with substances that are federally illegal, there could be massive consequences for someone participating in underground work who is apprehended by law enforcement for any reason. For both the facilitator and the participant; consider the attention to detail needed to ensure you’re protected from liability, the knowledge and support systems needed to be able to handle serious medical cases, and the amount of apprehension and secrecy necessary to maintain anonymity for all involved. Add in the complications of how differently an action can be perceived by different people in different mind states, and this almost creates an incentive structure to sweep things under the rug — a bypassing of anything perceived as a threat to the overall good. People who could force change can be, and often are banished from communities for asking the “wrong” questions.
Since so many people are forced to operate in an underground capacity, it makes sense that these problems exist. And they will continue to exist if we can’t have open and honest conversations about what we’re experiencing, and start working together to figure out how to answer so many of these complicated questions within the confines of the drug war.
How do we talk about sex and psychedelics?
What are the appropriate ways to deal with sexual energies and consent in situations where people consume mind-altering substances in situations with clear power dynamic differentials?
How do we report issues of abuse to local leaders and elders?
Will they fight for us?
Do they have any teeth?
What capacity do they have to investigate?
Does the victim have any legal ground?
Will law enforcement toss out reports due to drugs being involved?
What if other senior leaders become complicit in a cover-up surrounding their colleagues?
At what point should leaders step down and elevate new leaders?
Is restorative justice even possible if the victim or perpetrator doesn’t feel safe or supported enough to come to the table?
While some acts are inexcusable, we have to be honest with ourselves and understand that good people make mistakes; bad people can be anywhere; and while it’s easy to blame the individual person, bad policies and dysfunctional systems incentivize bad behavior and can scare good people into silence.
Ending the destructive and racist drug war in the US and internationally would improve safety and transparency in vulnerable spaces that often don’t have much of either. When the legal status of underground work is improved, frameworks for safety can be established, and abusers simply won’t be able to get away with bad behavior to the same degree they can today. When we can be more open, people will be safer, and practices can be improved more rapidly.
Ending the drug war is an enormous undertaking, and while there aren’t clear steps on how to accomplish such an incredible feat, many in this field are working tirelessly to do what they can.
The best thing I can do is to use my voice at Psychedelics Today; creating courses, podcasts, and articles that help normalize psychedelics as part of everyday, contemporary life; shed light on under-discussed topics; and give voices to people who aren’t well-known in the space.
I will continue to do my best to address these tough questions around abuse. I hope you’ll join me.
In this episode, Joe travels to the University of the Sciences in Philadelphia for a rare in-person interview with chemist, filmmaker, science journalist, and go-to media consultant, Hamilton Morris.
They cover a lot: Hamilton’s early realizations of how ill-informed the media was about psychedelics; his time at Vice and how being a journalist gave him a license for curiosity; why he was most interested in covering the substances people were comfortable hating; respectability politics and how only showing what helps the movement is propaganda; how we can learn from watching people do salvia on YouTube; drug elitism; PCP advocate and Process Church alum, Timothy Wyllie; how people attribute more to chemical makeup than their own psychology; how we all need to be more open about our psychedelic use; and why it’s unnecessary (and potentially dangerous) to embrace the narrative that you need to suffer (and do so with a shaman) to truly heal.
They talk a lot about his two 5-MeO episodes of “Hamilton’s Pharmacopeia,” with Hamilton laying out what he wanted to do with the episodes, detailing what led Ken Nelson to first milk a Sonoran Desert Toad, and explaining how small of a chemical difference there is between toad-derived and plant-derived 5-MeO-DMT. And they touch on the hot topic of his relationship with Compass Pathways- how it’s not that different from what several historical psychedelic figures did, and how it’s leading to the creation of many new drugs.
Notable Quotes
“As an outsider, you might think, ‘Well who’s going to object to this? It’s going to be Christian mothers and middle America- those are going to be the people that object to it.’ But that’s actually not the case at all. I’ve received no objection from law enforcement or conservatives. 100% of the opposition comes from within the psychedelic community. That’s where all the in-fighting and the discord tends to be localized.”
“Yes, there are very serious differences between [psychedelics and other drugs], but if we fall into the same moral binary, then we’re ultimately no better than people that think that the distinction between licit and illicit drugs is a pharmacologically or medically meaningful distinction.” “It’s actually kind of interesting how within this neovitalist/animist concept of the activity of plants, …people are dismissing their own psychology entirely and attaching all value to the molecular identity of the drug. And this is coming from someone who is a staunch materialist who spends all of their time thinking about the molecular identity of drugs, and I can tell you, this is crazy. The human mind is a huge contributor. If you take the exact same dose of LSD every year, I would be amazed if it’s the same. I would bet against any resemblance between these experiences because you will be different. You will be in a different mood, you will be thinking about different things. You change all the time, much more than the drug.”
“In the last three months, we’ve synthesized more psychedelics than in the preceding three years. …I understand, and I actually am happy about the vigilance of the psychedelic community and I think it is important to keep an eye on these things and make sure that everyone behaves in an ethical manner, but at the same time, there’s something a little bit surreal about waking up each morning to invent new psychedelics and people thinking that’s a bad thing.”
In this week’s Solidarity Fridays episode, Joe sits down with photographer, entrepreneur, veteran of the cannabis industry, and current CEO at Microdose; Patrick Moher.
Moher talks about his path through the cannabis world and to Microdose; entrepreneurship, his business ethics, and how to build a team; the openness of psychedelic companies; Tim Ferris; the bravado in cannabis; the war on drugs; and everything Microdose is working on, including CME-accredited training, a magazine, and a documentary. But they mostly talk about Moher’s biggest project right now, the massive psychedelic expo happening November 8-9 in Miami: Wonderland.
We’re psyched to announce that we’re Silver Sponsors of the event, and Joe, Kyle, and David will all be attending. Featuring an insane lineup of speakers (Robin Carhart-Harris, Rick Doblin, David Nutt, Mike Tyson, Matthew Johnson, Ben Sessa, and many more), projection mapping, VR applications, an art exhibit, wild decorations (giant mushrooms), and sure-to-be memorable afterparties, Moher’s goal was to create a business-minded event that people would actually have fun at.
We’ll surely be talking more about Wonderland as we get closer to the already-very-close first day, but if you want to act now and save some serious cash,use our affiliate link here to buy tickets! Oh, and we’re nominated for a fewMicrodose awards as well, so vote for us and vote often! (you can vote once a day)
Notable Quotes
“As an entrepreneur, the way I want to do my business is ‘win-win or no deal.’ If everyone’s not benefitting and we’re not contributing to the future that we want to see, then I’m not really interested in engaging.” “A lot of people give a lot of grief to a lot of things. But it’s like, is that benefitting your life at all to just be hating on what somebody else is doing? They’re clearly following a passion, doing what they feel is important, doing their life’s work. Why don’t you go and do yours?”
“If it’s not your cup of tea, there’s 20 other teabags sitting on the shelf. Go find it.” “Mike Tyson and Lamar Odom: I know they’ve had their troubles in the past, Mike being a particularly controversial figure. [But] do you believe in second chances? Do you believe that these things can help people become better and do you believe that we can heal together? [That’s] the unifying story there.”
“When people talk about ‘what is the psychedelic industry really going to change?’, I’m trying to think way further. What happens when you have a society of people that aren’t in jail, they’re happier, they’re healthier, [and] they’re not dealing with mental health implications? You’ve got less people in jail, less people in the medical health care system, more people [being] creative, innovative, [and] open to building things for good rather than having this inner narrative of shame and regret and fear. To me, this is one of the only things that I’m an absolutist on. I believe that absolutism is generally what’s causing a lot of our world’s chaos and negativity right now, but if you don’t think that psychedelics or drugs in general are a fundamental human right, and if you don’t think they’re actually going to benefit humanity; I’m sorry, but you’re wrong. They are, and they’re doing it in real time, and we will continue to see that change.”
Patrick Moher is an industrious entrepreneur working in psychedelics and cannabis, currently the CEO at Microdose Psychedelic Insights. As a passionate and unapologetic environmentalist, his relentless work ethic has directly translated to previous success in his photography career, as well as founding Ethical Image, co-finding Alan Aldous Communications, Goodwood Accessories, UCannAcademy & and becoming a partner at ADCANN. Patrick is focused on helping combine creativity, CSR, and sustainable profitability for companies. He has a dynamic ability to unite individuals across social and corporate spectrums to create unique business solutions. His dedication to community service has seen him actively collaborate with many volunteer organizations, photograph hundreds of events/portraits/weddings, & sponsor the planting of over 20,000 trees (and counting).
In this episode, Joe interviews Rebecca Kronman, LCSW: Brooklyn-based therapist offering ketamine-assisted psychotherapy, writer, and founder of Plant Parenthood; a digital platform investigating (and de-stigmatizing) the relationship between family and psychedelics.
She dives into the very controversial topics of psychedelics and parenthood and psychedelics and pregnancy, discussing the safety concerns (medical, emotional, spiritual, and legal); the difficulties of drawing conclusions from inadequate data; the many confounding factors in analyzing children born of psychedelic-using parents; the near impossibility of ethically researching the outcomes of pregnancy and psychedelic use; and why, when you consider the multitude of prescription drugs and unnatural foods so many of us consume, does the idea of a mother taking a psychedelic during pregnancy feel so wrong to so many?
And they talk about much more: the need for affinity groups and how the safety they can provide can lead to better decisions; the concept of considering psychedelics as life-saving medicine (or at least a factor towards the happiness (and therefore health) of the parent); the societal scrutiny mothers face; harm reduction; the idea of addiction being a complication of PTSD; drug exceptionalism; and how disclosing drug use to your children is a great opportunity to move the conversation into one of both compassion and injustice.
“When we look at doing an environmental study (where people are already doing this and then we’re looking at the outcomes), then we have another issue, which is the confounding factors. I can’t put you in a bubble and feed you the food that I want to feed you or [not] expose you to environmental toxins …and not expose you to stress in your personal circumstances and your sociocultural circumstances- that’s not a thing. There’s a lot of different substances that birthing parents are exposed to during their pregnancy, and to parse that out and say, ‘Does this one create a birth defect?’ for example; it’s very, very difficult. And maybe not even possible.”
“We need to really take a look at how the criminal justice and child protective system is intervening in cases where yes, [the] birthing parent is using drugs, but does that necessarily mean that they are not parenting adequately? We’ve made the leap that it must be true that if you’re a drug-using parent, you must be an inadequate parent. But that’s bullshit.” “We’re moving into this phase of psychedelics where people are using these as life-saving treatments. Literally. You don’t take away a life-saving treatment during pregnancy. We don’t have a framework for doing that with SSRIS, for example. We don’t have a framework for doing that with heart medication. So why are we thinking about this so differently?”
Rebecca Kronman, LCSW, is a licensed therapist, mother of two and founder of Plant Parenthood, a digital and in-person community of parents who use psychedelics. She is a psychotherapist with a private practice in Brooklyn, New York, where she offers ketamine-assisted psychotherapy and works with clients to prepare for and integrate after psychedelic experiences. She is also a writer, and wrote “Psychedelics and Pregnancy: A Look Into the Safety, Research and Legality” for us.
In this week’s Solidarity Fridays episode, Kyle speaks with integration specialist, past Navigating Psychedelics student, and Netherlands-based legal psychedelic guide, Liam Farquhar.
Farquhar talks a lot about trauma and how it needs a rebranding: how it’s a far more common part of life than psychiatry has led us to believe, and how it’s much more wide-ranging, in that whatever is overwhelming the body and causing its fight or flight response could really be anything. They talk about Covid-related burnout and the struggle for healthcare workers to show up for patients; how working through trauma is not a rational, “talk it out” process; how the body can’t differentiate between what’s causing it pain; the concept of the body keeping score while the mind hides it; and how the best way to work through trauma might be by physically shaking for long periods of time- an exorcism of energy.
He also talks about his “7 Lens” approach, Internal Family Systems as modern-day shamanism, Peter Levine, the Newtonian-Cartesian paradigm (are we stuck in it?), Bernardo Kastrup and idealism, how the brain is a receiver (not creator) of consciousness, how our Self is our best healer, and the idea that even by defining “soma,” we’re separating the mind and the body. This one will definitely get you thinking, folks.
Notable Quotes
“Overcoming [trauma] is primarily a physiological process. Traumas in the body and overcoming it isn’t a rational process. It’s not a thinking process. It’s a much deeper process than that, and in fact, the more you can tune your rational mind down, I’ve found, the more an instinctual healing process can happen; a healing process that our bodies have evolved over millions of years to instinctively know how to do. Often the thinking mind gets in the way of that.”
“I think to say that you don’t work with trauma is to say that you don’t understand trauma.”
“All I do is provide a process using the model where the client interacts with their own parts [and] the parts then tell the client what they need. But the most important relationship to establish in Internal Family Systems is that between the client and their self, because it’s the self that’s always with them, and it’s the self that heals. The self does all the healing. So I simply just support that process. I don’t actually need to be too clever about it. All the answers, all the potential, all the wisdom is within the client.” “Just because we can’t make something falsifiable doesn’t mean it’s not true. We’re reaching the limits of what we can measure. We won’t be able to prove multiverse theory (if that’s true), but it’s not to say that it might not be true. And something like consciousness: How are we going to prove that, really?”
Liam Farquhar is a legal psychedelic guide and integration specialist, working between London and Amsterdam. He also does men’s group work and therapeutic work. He uses a ‘7 Lens’ approach that he developed as the foundation for all his services, combining: Internal Family Systems; Grofian (based on the work of Stanislav Grof); Jungian (based on the work of Carl Jung); Mindfulness; Scientific; Shamanic; and Trauma/Somatic. He is also a past Navigating Psychedelics graduate.
In this episode, Kyle interviews anthropologist, author, ethnomycologist, and now co-designer of a new Psychedelics Today course, Jerry B. Brown, Ph.D.
Like this episode, the course he worked on with Kyle is called “Psychedelics: Past, Present, and Future,” and this podcast serves as a brief overview of what the course goes much further into, from the landmark psychedelic events that brought us here, to the current models of psychedelic-assisted therapy, to the many career avenues that have opened up (and will continue to open up) as a result of this renaissance.
Brown discusses Albert Hofmann’s synthesis of LSD, Stan Grof’s first psilocybin experience, the Nixon administration and the beginnings of the drug war, Roland Griffiths and Walter Pahnke (and Rick Doblin’s follow-up research), the early end-of-life cancer and psilocybin study, the creation of the Mystical Experience Questionnaire, and how Gordon Watson’s betrayal of María Sabina mirrors a lot of what’s going on today between Indigenous tradition and the Western money grab.
He talks about the concerns over Compass Pathways and patent law, how legalization often follows medicalization, how Portugal has handled the drug war, why we need to know our history, and the importance of recognizing the different ways of knowing. And he gives a very detailed description of his life-changing psilocybin journey many years ago that led to the discovery of his soul’s code.
“There’s a difference between standing on the shoulders of giants and crushing the people who have gone before us.” “I was completely blown away by this Jungian synchronicity; this meaningful coincidence of a mental, psychedelic experience and something physical that happened in the world. How could they possibly be connected? But they were obviously connected. And this is the way I found what James Hillman (the psychologist) called my soul’s code.”
“That magic and that resacralization of life’s experience that people talk about; this is a real deal. I mean, if you think about it, many of the founders of the field had transformative, transformational psychedelic experiences that took them from where they were in one part of their life and brought them into working on psychedelics.”
“In both trials, the intensity of the mystical experience described by patients correlated to the degree to which their depression and anxiety decreased. I mean, let’s just think about what this means: We have white-coated shamans in a clinical laboratory administering a synthetic psychedelic to predictably occasion a mystical experience, which turns out to be the key to healing. This is amazing and brings psychedelics back to its shamanic roots.”
Jerry B. Brown, Ph.D., is an anthropologist, author, and ethnomycologist. He is a Founding Professor of Anthropology at Florida International University (FIU) in Miami, where he teaches an online course on “Psychedelics and Culture.” He also co-created the “Psychedelics: Past, Present, and Future” course for us. Professor Brown teaches and writes on psychedelics and religion as well as on psychedelic therapy. He is coauthor (with Julie Brown, LMHC, an integrative psychotherapist and also his wife) of The Psychedelic Gospels: The Secret History of Hallucinogens in Christianity, 2016.
In this week’s Solidarity Fridays episode, Joe is in Pennsylvania, fresh from seeing Kyle in person for the first time in years, and they talk decriminalization, peyote, San Pedro, and the dark web.
They first discuss Seattle’s recent unanimous vote to decriminalize the cultivation and sharing of psilocybin, ayahuasca, and non-peyote-derived mescaline, and then look at the flip side of this win: Santa Cruz removing all mescaline-containing cacti from their decriminalization law put into place two years ago. And they wonder: Is San Pedro actually what could keep many people from eating the more endangered peyote? Is there enough research comparing peyote and San Pedro? And they look at the various opinions on the best way to move forward with this conundrum- could it be massive greenhouses growing as much peyote as possible?
They then talk about the news of dark web marketplace, White House Market, shutting down (or “exit scamming”) and the dark web in general: How it democratizes access to drugs; how huge it is for harm-reduction with its very open, Ebay-esque review system; how crazy it is that something so huge can exist with so few people knowing anything about it; and how these things will never truly go away due to the innovation that comes from prohibition.
They also discuss Joe recently recording with Hamilton Morris, South African quaaludes, Will Smith coming out of the psychedelic closet, the “Operation: Fast and Furious” blunder and the many ways our tax dollars are making cartels richer, Delta-8, and what “legal” really means. And after talking about our newlive course offering with Jerry Brown (starting October 26th), Joe attempts to freestyle a commercial forNavigating Psychedelics.
Notable Quotes
“Black markets are never going away. Prohibition never really works. People are creative enough to always work around it, and prohibition seems to incentivize people so that the stricter the rules, the higher-valued the thing is going to be. So there’s always going to be people breaking laws to smuggle and traffic and create when those things are prohibited.” -Joe “We [could] disempower large distribution networks by making it more democratic. If we care about cartel violence, if we care about American drug habits, [and] fueling violence and death in Mexico via potentiated cartels with lots of cash, then anything we can do to take power away from them (like publish secrets [and] publish methods) is good. …What do we have, over 100,000 deaths in Mexico related to the drug war in recent past? Is that worth your son not smoking pot or not ever trying cocaine? 100,000 deaths?” -Joe
“Even if we get to legalize-and-regulate, which is where I want it to be, we’re still going to have a fight ahead of us of like, do these laws make sense? Are they optimal for the culture we’re collectively designing? Or do we need to design our own alternate cultures? Perhaps that’s the solution.” -Joe
What is the ‘Anima Mundi’ and how can it help us understand psychedelic experiences?
This is part of our column ‘Psychedelics in Depth‘ which defines and explains depth psychology topics in the context of psychedelics.
Once upon a time, people saw nature as vividly alive, full of gods, spirits, and beings that existed beyond the realm of human culture. Nature was ensouled, and the earth was animate. In the tradition of depth psychology, this concept is known as the Anima Mundi: the Soul of the world. In this article we will explore the interplay between psychedelics, the earth, and the spirit of place.
Can psychedelics put us in touch with a more-than-human intelligence that emanates from the earth itself? Do certain places carry particular energies or “souls” which psychedelics might allow us to perceive? Finally, what role can psychedelics play situated at the crossroads of nature and culture, especially in this time of dire ecological collapse?
Ask yourself: have you ever felt immersed in some ineffable communication with an aspect of the natural world during a psychedelic experience? Have you ever felt uneasy upon setting foot in certain places, yet unable to say why? Have you ever felt a powerful sensation upon visiting an ancient redwood grove, a stone circle, or one of the earth’s many sacred sites?
Truth be told, there is an extremely high likelihood that most long-time users of psychedelics would report at least one instance of the natural world having a profound influence on their trip in ways that defy rationality.
But before we go any further, a story.
Land Memory and Psychedelics
I work as a psychedelic therapist with MycoMeditations, a legal psilocybin retreat based in Jamaica. I’m fortunate to get detailed insights into a vast array of psychedelic experiences on an almost weekly basis.
During one retreat, a woman shared about a repetitive vision she had during her trips. She explained how, on each mushroom journey, she heard a certain kind of “tribal music”—drumming and singing in an incomprehensible language. During her third and highest dose, she found herself near a campfire glimpsing the “people” responsible for this ecstatic sound. She described them in detail, especially their uniquely pointed heads. She had no explanation for this.
As it happens, the Taino, the Indigenous people of Jamaica and the wider Caribbean, practiced what is known as “cranial shaping,” a method of elongating the skulls of their newborns. This practice, done by many Indigenous peoples of the Americas, was a distinguishing cultural marker of the Taino, who lived in greatest numbers on Jamaica’s south coast—exactly where MycoMeditations happens to be based.
In fact, the very stretch of coast where our retreats occur, an area now called Treasure Beach, is known as an archaeologically rich zone for Taino pottery, confirming this region as one of, if not the most significant ancient centers for the Jamaican Taino population.
As a colleague informed me, guests having visions of “pointy-headed people” was not something new to her. She was utterly unfazed by this seemingly inexplicable synchronicity.
What do we make of this? Despite mounting research, there is still a healthy dose of mystery lingering about these plants and molecules. To discard her experience as meaningless, or simply ‘coincidence,’ either briskly diminishes its significance and robs her of potential avenues for meaning-making—the very antithesis of psychedelic therapy and integration—or reveals something concerning about the practitioner themselves.
No psychedelic facilitator worth their salt attempts to dictate the meaning behind someone’s experience.
Depth psychology would have us take seriously these moments of exchange between the human psyche and the living earth, and encourage us to lean into these liminal crossroads of perception. For if myth and medicine tells us anything, it is that the most fertile ground for growth is where our domesticated understanding of life ends and the wild unknown of the forest begins.
The Anima Mundi and the Ensouled World
Yet, why is it that the idea of a tree or a river or a gust of wind having something to say to us is so unsettling? Why is the notion of an ‘inanimate object’ having some claim on our senses so confronting to the modern Western psyche?
Author and professor of history, Theodore Roszak, who coined the term ecopsychology (along with counterculture, interestingly enough,) wrote in his book Voice of the Earth, “If we could assume the viewpoint of nonhuman nature, what passes for sane behavior in our social affairs might seem madness. But as the prevailing reality principle would have it, nothing could be greater madness than to believe that beast and plant, mountain and river have a ‘point of view.”
To believe that the natural world has a point of view, or is ‘ensouled’, as archetypal psychologist James Hillman explored in his book, Re-Visioning Psychology, is to understand that rocks and waterfalls contain an equally relevant quality of psyche that allows for avenues of communication between our two seemingly disparate beings.
The idea that the world itself has a Soul, and is therefore an animate, even conscious being, is one of the most radical notions within the depth tradition. Carl Jung deemed this old idea the Anima Mundi: a concept with rootsgoing far back into esoteric religious and mystical traditions such as hermeticism, gnosticism, kabbala, and of course countless Indigenous traditions across the world.
Tracing European culture’s disconnection from this ancient notion of the ensouled earth, Jung wrote in his Collected Works Volume 11, “The development of Western philosophy during the last two centuries has succeeded in isolating the mind in its own sphere and in severing it from its primordial oneness with the universe. Man himself has ceased to be the microcosm and eidolon [image] of the cosmos, and his ‘anima’ is no longer the consubstantial scintilla, spark of the Anima Mundi, World Soul.”
The research on psychedelics’ capacity to dissolve the ego and increase one’s connection to nature places these substances in direct conversation with the climate crises, which could be seen as an equally, if not even more valuable benefit of psychedelics.
Embracing the notion of the Anima Mundi can help us navigate and integrate psychedelic experiences that blur the culturally constructed lines that our society would have us believe separates humanity from the living earth.
In this regard, the Anima Mundi and depth psychology asks us to question many pillars of European thought, specifically the legacy of Enlightenment thinkers like René Descartes, whose work marked a decisive turning point by cleaving apart any remaining threads of pagan belief, which connected European consciousness to the living earth.
The Research: Nature-Relatedness and Psychedelics
If generations of ceremonial plant medicine use by Indigenous people across the globe was not sufficient evidence, current research shows us that psychedelics can foster a greater sense of connectedness to the natural world. A 2019 study by Kettner et al. concluded that a sense of “nature relatedness was significantly increased 2 weeks, 4 weeks, and 2 years after a psychedelic experience”, and that the frequency of lifetime psychedelic use was positively correlated to a baseline sense of nature relatedness in healthy participants.
Concluding their research, Kettner et al. wrote: “With the loss of self-referential boundaries being a defining characteristic of ego-dissolution experiences under psychedelics, as well as experiences of awe in nature, it may be that the loss of perceived boundaries between the self and the other may in turn facilitate an expanded perception of self/nature continuity or overlap, reflected by increased feelings of nature relatedness.”
This discussion of “self/nature continuity or overlap,” invokes and calls into question the legacy of Descartes mentioned above. Indeed, it places these types of psychedelic experiences squarely in the other corner from centuries of Western philosophy and worldviews. In the age of global climate collapse, the implications of this research cannot be understated.
Current research on psychedelic medicine’s potential to treat many intractable mental health issues is invaluable, to be sure. As a mental health professional, I could not be more thrilled. Yet, the research on psychedelics’ capacity to dissolve the ego and increase one’s connection to nature places these substances in direct conversation with the climate crises, which could be seen as an equally, if not even more valuable benefit of psychedelics.
Defining Anima and Animism
Many Indigenous traditions embrace what anthropologists called an “animistic” way of perception, and have woven it into their cosmologies, ceremonies, and the very fabric of their cultural belief systems. The personification of plants and places within certain Indigenous traditions, especially terms like “madre ayahuasca”, “grandfather peyote”, or “La Pastora” (one of the many Mazatec names for Salvia divinorum) plainly acknowledges that there is more going on within the earth than an “inanimate” accumulation of minerals and dirt.
From my own time spent with Indigenous peoples from many different cultures, as well as years of formal academic study in anthropology, religion, and depth psychology, this is one of the clearest messages that I’ve received: the earth does indeed have something to say to us, if only we can remember how to listen.
Indigenous ways have always been relevant to depth psychology because of this very understanding, that the earth is undeniably ensouled, living, sentient, and worthy of respect. Psychedelics can play a crucial role in helping many people remember this humble fact, and guide us down a path which, at heart, requires a style of listening, reverence, and attention which our culture has quite painfully forgotten.
Anima Mundi for Facilitators: Relationship to Place, Grief and Soul
Now would be a reasonable time to ask how any of this applies to actually working with people navigating and integrating psychedelic experiences.
To start, establishing some form of relationship to the actual land where one’s work takes place is the bare minimum. Learn about the Indigenous people of your particular place, who they are and were, and any Indigenous place names you can manage to dig up; even better if you can learn it in person from their living descendants, and cultivate a relationship with them.
The story shared at the beginning of this article would have not meant much to me if I were ignorant of the Taino people and their particular practice of shaping their skulls. Uncovering the untold story of the land, its ecological and geological timeline, and especially its history of human migration, colonization, and modernization, must factor into a holistically grounded relationship with a place.
Sitting with the raw story of a place often leads one down the dark stairwell of grief. This is a good thing. But it is wise to be prepared for it, and to know how to support others who may find themselves immersed in a story whose weight might be much more than they can bear. Grief, however, can be one of the most profound gateways to feeling, and therefore to the Soul. Psychedelic experiences which bring one face to face with land-grief are important because they are emanations from the place itself. One could say that it is one of the earth’s many attempts to speak to human beings—a process which we have conditioned ourselves to largely ignore.
Finally, cultivating one’s own relationship to the natural world, to the unique curvature and temperament of a place, will inform what occurs when the mists of the otherworld begin to encircle one’s perception. Personally, before any psychedelic journey, I offer some tobacco, and ask permission from whatever ancestors called that place home. You wouldn’t just wander into someone’s house without knocking first. There are many reasons for doing this, the least of all being that it’s simply polite.
Closing Thoughts on Anima Mundi and Psychedelics
Psychedelics can provide a key to unlocking our culturally fractured and traumatized relationship to the natural world, and its indwelling Soul, the Anima Mundi. Psychedelics have the capacity to dissolve the ego and open one to experiences of awe in nature, which in turn help a sense of greater nature relatedness take root.
As individuals, we need awe-inspiring encounters with the Anima Mundi which crack open the ego and reveal the Soul. As a culture, we are in dire need of a renewed sense of reverence and respect for the more than-human-world, which psychedelics may be able to instill in our increasingly adrift society. And as ensouled beings, we need deeply personal, Soul-level encounters with something greater than ourselves, which help us remember how to listen to the language being sung all around us.
The other road, I’m sorry to say, is bleak.
The poet-philosopher Goethe knew this when he wrote, “And so long as you haven’t experienced this: to die and so to grow, you are only a troubled guest on the dark earth.”
About the Illustrator
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In this episode, Joe interviews Jessica Cadoch, MA: Medical Anthropologist, former Executive Director of the Montreal Psychedelic Society, and current Research Manager working at Maya Public Benefit Corporation.
She talks about her psychedelic path and two most important pieces of research: First, how the rites of passage one experiences at a psytrance festival emulates the traditional ritual structure (and how the reintegration back into society is the most important part), and second; the concerns for people in long-term recovery and 12-step programs using substances therapeutically, for getting off their problematic substances, and even recreationally (when those substances have been labelled “dangerous drugs” their whole lives).
She discusses Maya, a platform where psychedelic therapists can gain better insights into their practices by learning from one another’s reports, developing better, more consistent protocols, and creating better qualitative questions and measures for patients. She’s now seeing her main role as bridging the gap between nonprofits and for-profits.
And as this was the rare time Joe was able to record in-person, this episode feels a bit more conversational and far-ranging than some. They also discuss how people view different substances based on if they’re man-made or not, spiritual bypassing, Carl Hart and the dangers of drug exceptionalism, the need to decriminalize all drugs, the Nacirema people, 12-step programs and the risks of 13th steppers, how our culture views medicine as gospel, and how we all need to stop the in-fighting and division within our psychedelic communities and learn to work with the big corporations many are scared of.
Notable Quotes
“What is the real definition of ‘recreational’? It’s to recreate and to reconnect and maybe to fix things. So we have these really strange conceptions around recreational use being almost like an antithesis to therapeutic use.”
“I do not enjoy psychedelic exceptionalism, particularly because I did that. I did that with my best friend who died of heroin. I said, ‘My drugs are better than your drugs. You should come do LSD with me instead.’ And what did that do? It made her feel judged, it pushed me away further, and I almost didn’t get to speak with her before she died to say sorry. And that’s what psychedelic exceptionalism can do, is it puts people who are using other substances into a category lower and lesser.” “In thinking about where [we’re] going with this movement, it’s up to us. We get to write this script, and we get to be a part of it, which is why it’s really important to be in the conversations with the big companies rather than to run away from them.”
“The way that we believe in science is so cultural. We’ll believe it in the same way that another culture might have this faith in a sacrament or might have faith in a certain crystal or a rock. …We idolize the research paper.”
Jessica is a Medical Anthropologist working at Maya Public Benefit Corporation (PBC) as a Research Manager. As the former Executive Director of the Montreal Psychedelic Society, Jessica is passionate about bridging the non-for-profit and for profit world of psychedelic initiatives. With a particular interest in the intermingling of 12-step methods of managing addiction and psychedelic-assisted therapy, Jessica is concerned with ensuring that psychedelic practices are carefully and ethically integrated into modern Western society and culture. Email her at: jessica@mayahealth.com
In this week’s Solidarity Fridays episode, Kyle discusses Hulu’s show, “Nine Perfect Strangers“ with previous guest, Dr. Ido Cohen.
If you haven’t watched “Nine Perfect Strangers” yet, it’s a show that takes place at a boutique wellness resort, promising healing to nine stressed city dwellers as they begin a 10-day retreat. This episode (which does contain spoilers!) focuses on the themes portrayed in the show and how they relate to the psychedelic space, looking at the role of community and accountability when abuse is happening within healing containers (whether at a retreat or in the larger community). They also look at the negative aspects of the show such as poor protocol, lack of consent, and the facilitator, Masha, having her own agenda and providing trauma treatment without being trauma-informed.
For those of us doing our own healing, how do we develop boundaries on saying no when something doesn’t feel right, but let those boundaries down when they take away something meaningful or helpful? How do we learn to discern when the space isn’t more important than the abuse within it? How do we distinguish between a desire for healing and a desperation for it?
Hopefully, shows like “Nine Perfect Strangers” open space for us to think together as a community and create more integrity, support, and honesty around facilitators and psychedelic retreats. And hopefully they also encourage us to become more empowered to acknowledge in ourselves when to draw the line when we don’t feel safe.
Notable Quotes
“When you open yourself up with plants or psychedelics, you really give the other person a non-verbal permission to look deeply at yourself. You’re really putting yourself in someone else’s hands in a very, very vulnerable way, even if you’re an experienced psychonaut.” -Ido
“I think when it comes to abuse, the lines should be very clear. If someone is touching someone inappropriately, that’s what it means. There is no working around it. If you feel repetitively shamed or you don’t feel safe in your body or you feel confused around someone repetitively, that’s a sign. “ -Ido
“Needing that element of death, a real threatening of our safety, does produce something within us at times. It gets us to some sort of experience that goes, ‘Holy shit, this is real.’” -Kyle
Dr. Ido Cohen is based in San Francisco, working with individuals, couples, and groups, and the Founder of The Integration Circle. Ido has been working with individuals and groups in the context of preparing, understanding, integrating, and implementing experiences from altered states of consciousness for the last 7 years. He also has supervised doctoral interns at the California Institute of Integral Studies for the last 4 years. Using Jungian, relational, and holistic psychologies, as well as eastern/shamanic and kabbalistic cosmologies, Ido believes in the ability to work psycho-spiritually and turn the lived experience into knowledge and a meaningful, embodied, and whole life.
In this episode, Joe interviews Boston-based teacher, coach, facilitator, and podcaster, Gibrán Rivera.
Rivera talks about the importance and benefits of group process: How we’re in a crisis of meaning and connection, and group work creates the structure of belonging so many people need. And they dig into the spectrum of healing itself: How so much Western psychedelic work is hyper-individualized, but over time, with spiritual maturation and self-sovereignty, the act of helping others can become a necessary part of one’s own healing journey.
He talks about affinity groups, how different groups can have their own distinct energy, and his “What Should White People Do?” project, which aims to add a mythos to the act of learning history and trying to improve on past mistakes. And he talks a lot about masculinity: How the recent focus on toxic masculinity, to many, has felt like a demonization of any masculinity, and how The Better Men Project aims to rethink masculinity as not only a good thing that’s needed in this world, but also as the perfect compliment to femininity; and how, to truly grow, it’s best to learn how to embody the best aspects of both and not repress the direction you’re most drawn to.
They also discuss Puerto Rico, how trauma can be weaponized, decentralization, the idea of saying ‘congratulations’ to news of divorce, how social movements often give people a license to hate, the concept of emergent consciousness dialogue, the commodification of experience, the dangers of focusing too much on the abstractions in psychedelic trips, rites of passage, Holotropic Breathwork, and the importance of shaking your hips.
Notable Quotes
“We live in a culture that yields anxiety, that yields depression, that yields loneliness. That is a crisis of meaning and a crisis of connection. And so, we can use these medicines to adapt ourselves to a culture that is unhealthy, or we can work with these medicines to actually shift the culture. But we don’t shift the culture just by improving our mental health and spiritual health. That helps, but it is about what we’re doing together that matters.”
“There’s something good in masculinity, something that the world needs. And we are here to try to remember what that is, to make it a conscious thing, to embody conscious masculinity rather than toxic masculinity. We have a well-developed discourse on toxic masculinity, but a very undeveloped discourse on what conscious masculinity is.”
“To the male psychonauts in this space: …this can be such a place where you discover so much of yourself, but if you’re doing it alone, if you’re tripping hard and only going towards abstraction, if you are not learning to come into your body, if your heart is not opening, if you’re not making yourself more vulnerable to others; all of that understanding, all of that awe, all of that seeing- you’re only getting halfway there. I just know so many psychonauts that are in that trip, in that super heady trip, and I’m just saying: Let the energy move down into your body, not just in your head, not just [being] in awe of what is happening. Feel it. Let your heart break. Let yourself be held. Do this work with others, and learn to become a person that way.”
Gibrán Rivera is a teacher, coach, guide, and Master Facilitator. He is devoted to the development of leaders and leadership networks. He works to help figure out how to thrive in times of VUCA (Volatility, Uncertainty, Complexity, Ambiguity). Gibrán is the originator of the Evolutionary Leadership Workshop, host of the Better Men Project, and one of the teachers of What Should White People Do? His work brings close attention to dynamics of power, equity, and inclusion. He has designed and facilitated the coming together of some of the most prestigious fellowships in the country, and he specializes in transformational offsite retreats. His work is based on the understanding that our next evolutionary leap depends on trust and the currency of love, and he is devoting his life to defining better ways of being together in this world.
In this week’s Solidarity Fridays episode, Joe and Kyle sit down and tackle a question we are often asked at Psychedelics Today: “How do I get involved in the psychedelic field?”
While Kyle wrote apretty helpful blog about this a few years back, they dig in deeper this time, really highlighting the various paths one could take, from the more obvious roles we typically see (therapists, clinicians, guides, trip-sitters, scientists, researchers, and journalists) to the less-discussed (politicians, marketers, artists, accountants, SEO experts, social media consultants, and more). It’s really about figuring out what skills you have and what you could bring to the emerging field, what solutions you could find answers to, and what’s realistic based on your experience, age, geography, willingness to learn, and degree to which psychedelics are involved. And would you still want to take that path if they weren’t? Could your path simply be doing what you’re good at for a company involved in psychedelics?
They discuss the benefits of volunteering, attending any event you can (to both learn and network), and even just starting a club and letting the power of community steer your direction. And they touch on a bit more: how some educational programs don’t allow the underground to participate, how body shame affects the body, and how somatic energy and bodywork can be enhanced by psychedelics. Hopefully this podcast helps you take your first step down a new and exciting journey!
Notable Quotes
“Models should improve over time, and you can contribute to us collectively evolving our models. And what is this relationship, long-term, that we’re trying to culture here between psychedelics and the human race? I think there’s a lot. How do we go ahead and manifest that mindset that might save the world from ecological collapse, [and] re-enable families to be healthy systems again? …There’s plenty of issues out there. You’ve just got to pick a couple or one or two and just really go for it. There’s no way any of us as individuals are going to take on every issue out there. Revel a little bit in your limited scope.” -Joe
“There are going to be limits to primate knowledge. This kind of brain is going to only go so far, so when we’re dealing with these really strange frontiers like psychedelics, we should just respect that. The mystery might just keep on going.” -Joe
“You can get involved in the psychedelic space. There’s plenty of room for everybody. This is going to be a really, really big space as things come more online, more states have legal access, more countries have legal access, [and] things are approved by the FDA. There’s going to be room for probably everybody who’s listening to this podcast today and more. So stay tuned, figure out where you want to go, get a nice foundation, and see if you can make some progress.” -Joe
Microdosing TikTok is a vibrant community of everyday people researching and experimenting with microdosing for mental health, and finding support in the process.
What if I told you that the microdosing movement has taken TikTok by storm? Or that TikTok wasn’t just a place for dancing or kids, but a community connecting people in a unique way? Now a cultural force, TikTok has even been invaded by psychedelics, specifically the microdosing movement. And I was there to see it unfold.
When people said I should join TikTok, I politely told everyone the same things you probably think right now. It was for kids, it was for dancing, it was too conservative for people like me mainly because I am the founder of a cannabis company. And of course, who needs another social media app in our already connected world? But during quarantine I (like many) eventually caved, and I found myself trying to make sense of an app that truly felt like another world.
At first, every word I tried to say was censored and I found myself unable to even post about my own business or much of anything outside my dog. I learned the sophistication level of TikTok’s algorithm is part of its beauty and design, and because it’s a Chinese-based company it is skilled at censorship. And don’t get me wrong, censorship is prevalent on all social media apps, but TikTok is inarguably the most strict.
Author Olivia Alexander’s viral microdosing TikTok that put her on the ‘FYP’ for the first time and connected her to a vibrant community.
As a cannabis social media influencer, I’ve dealt with my fair share of getting ‘deleted’ (when an app deletes your profile) and eventually lost 1.5 million followers on Instagram in 2017. On TikTok, I couldn’t find anything to talk about that was both authentic to me and interesting to the audience. Then one day I tried something new, I told my mental health story about being bipolar and how microdosing completely transformed my life. Given the level of censorship, I didn’t say or show much, just a photo series of myself along my journey. You could see the changes, the impact, and the joy in my face. That’s when it happened—I got my first taste of the FYP.
That’s the ‘For You Page’ in TikTok lingo. The app explains the FYP as “a curated feed of videos from creators you might not follow, but TikTok’s algorithm thinks you will like based on your interests and past interactions.” Once I made it to the FYP, I had my first bonafied ‘hit’ and two things were obvious: The first was that microdosing had slipped through the cracks of TikTok’s censorship algorithms, and the second was that the audience craved more.
It’s hard to describe what happens on TikTok when your video lands on the FYP. To be honest, in the past 15 years of being on social media, I have never seen or felt anything like it. The views, comments, and follows piled up—fast. I was in sheer disbelief that I had stumbled upon something that people wanted to know more about that also wasn’t censored by TikTok. In the months to come, I would be connected to a community I could never have imagined in my wildest dreams.
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Why Choose TikTok for Microdosing Info and Community?
The TikTok community, much like I was, is mentally ill, yet at the same time disillusioned by the mental health system; they’re also desperate for healing, while being courageous and hopeful. I was excited to tell my story—despite being a relative newcomer to psychedelics—I’m farther along on my microdose journey than most TikTokers, and I wanted to use this new, powerful platform to share what I’ve learned. Over the next few months I began to contribute pieces of short form content daily from ‘How I Got Off Pharmaceuticals’, to my viral recap of microdosing with LSD for 30 days, to my mother’s microdosing journey.
Was it that microdosing—the act of ingesting 1/10th to 1/20th of a psychedelic substance for enhanced mood rather than classic psychedelic effects—was so new or was it that the psychedelic movement had successfully evaded TikTok’s strict censorship policies?
If you saw the TikTok hashtag #microdosing, which had 60 million views until it was removed in mid-August, 2021, you probably witnessed the broad spectrum of people and their reasons for microdosing. TikTok is a place where people with authentic stories and interesting lives thrive; where you don’t need to be a celebrity to be an influencer, you can just be you. Mental health TikTokers regularly show off their meds, spill revelations from therapists, and share both their traumas and explorations in healing. Microdose TikTok heavily intersects with mental health, fitness, and wellness TikTok. Even with censorship of the microdosing hashtag, the community has continued to evolve and share microdosing content. In the world of ‘the Tok’, there’s an ever evolving lexicon created to skirt the app’s advancing censorship. So soon #microdos or #mycrodose will replace #microdosing like #ouid replaced #weed.
What you’ll find in certain communities of TikTok is that you are encouraged to be yourself, which is unlike other social media platforms where a more polished version of yourself is rewarded. The people who use and create content on TikTok—referred to as ‘creators’—are as unique as the algorithm itself. And unlike other social media apps, these creators can see a quick rise, thrusting them into the spotlight, allowing them to share their journey and experiences with thousands of people seemingly overnight.
One of the most beautiful things I have found at the intersection of microdosing and TikTok are the vibrant people who tell their stories. The bravery it takes to share your life online is often overlooked by people who don’t do it or look down on social media. It’s a compelling array of stories and personal experiences that could be such a benefit to the psychedelic and scientific communities, especially at a time when microdosing research is so desperately needed.
There’s something about TikTok’s design that makes you feel instantly seen, heard, and validated, and connects you with others in an authentic way. It’s why I believe the work of psychedelic and microdosing creators is so effective and special. Being seen and heard is an important and valuable part of the healing and integration process that’s built right into the platform.
The first person I ever saw cruising the FYP was Veronica Ridge, a hair stylist who shares her story of microdosing for ADHD with candid and endearing videos that her husband Patrick Ridge, also a well-known content creator with 16 years of sobriety, often joins. Veronica’s content about microdosing was endearing and approachable; even though she was microdosing for different reasons, seeing her content made me feel less alone. I was excited to see someone else normalizing microdosing.
Next I discovered TikTok’s microdosing mom (TikTok loves moms), Coach Kathleen who has over 130K followers. Coach Kathleen, a long time coach who focuses primarily on CEOs and executives, told me she went to TikTok after seeing the speed in which users go viral. Since then, she has garnered tens of millions of views on the app. In one of her largest videos, she explains how psilocybin affects the brain’s ‘default mode network’ that has a whopping 8 million views.
Coach Kathleen’s educational content and frequent ‘lives’ (specifically microdosing Q&A’s) are much needed support to the TikTok microdosing community. Live is another feature that drives authentic conversations and page growth for creators. It allows users to get to know creators on a much more intimate level. Creators who activate these features often see their communities blossom way beyond what they imagined their reach could be.
There are also athletes and coaches like CoachJeremy305, who has over 875K followers and who has been a long time fixture on the FYP page sharing how microdosing has aided in his fitness and wellness journey. He often encourages his audience to avoid alcohol and frequently posts psychedelic legislation updates.
Another creator, HolisticHustle, who calls herself “a crunchy mom with depression” has over 60K followers, shares her microdosing and parenthood journey. She focuses a fair amount of her content at the intersections of microdosing, motherhood, and healing her own generational trauma.
While some will write off TikTok as another social media app, I truly believe that would be doing a disservice to everyone. Believe it or not, TikTok has become a cultural mecca and there is so much to learn about people and community on this app. With the culmination of the mental health crisis, opioid epidemic, and of course the COVID-19 pandemic, people needed a virtual space where they feel safe to share, and TikTok has been the answer for a lot of people.
“TikTok has influenced my microdosing journey in the most positive way. Just following you and watching your lives has helped me tons!” Zenia, a 37-year-old mom of three kids who had resigned from her job to run an online business in order to spend more time with her children, tells Psychedelics Today. “Hearing how open and real you are about your journey and experiences made me want to do my own research and create experiences through my own journey.”
“It took me a while and lots of research to start my journey because it was such a new concept to me, but I’m glad I did!” Zenia continues. “I have really felt at home knowing that there is a huge community out there going through what I’m going through.”
This content is serving so much more than likes and views to the creator. It’s carrying microdosing to people who desperately need to know there are other alternatives, and giving them a place to share their microdosing experiences within a community. On TikTok, we see ourselves in the popular creators and feel hopeful for a new therapeutic tool, like microdosing. Plus, TikTokers, like many, are terrified to even speak to their doctors about psychedelics, but are completely out of traditional pharmaceutical options. So by finding community on TikTok, they find hope, access, and most of all, people just like them being transformed in a way they dreamed of for themselves.
“I discovered microdosing [on TikTok] in January of 2021. In the fall of 2020, after almost a year of unemployment and the utter failure of my romantic relationship (epic implosion), I decided it was time for me to go off of the anti-anxiety/anti-depression pill I’d been on for the past three years. By the end of the year I wanted to learn more about how I might holistically begin to heal myself and by chance, I saw a TikTok where you’d discussed your journey with mental health, pharmaceuticals and microdosing popped up and I thought the universe must have heard my heart because this was exactly what I was looking for,” Jen, a 38-year-old project manager from NY tells Psychedelics Today. “I went through all of the videos and consumed the information like a fire. I looked up the Microdosing Institute, reached out to Psychedelic.support, spoke to and described microdosing to my personal support circle of family and friends (and urged them to do their own research), found a support group online and based in my region and reached out on Instagram to find my own healer who could act as a guide. By February, I had all of the resources to begin my first journey and so I did at the end of March.”
Microdosing and TikTok Are the Future: Will the Psychedelic Community Join?
Over my time on TikTok I have been able to come to a unique understanding of the sheer magnitude and scale of the future surrounding the psychedelic space as an industry and the mental health crisis it will be meeting. I sit up late at night and worry about the time it will take for real progress and access for the countless people who endlessly direct message me for help. I feel hopeful for the clinical trials on psychedelics, for FDA approval of these drugs as medicine, and for the legalization of psychedelics because Gen Z and Millenials are not the generations of the past.
We want to be part of the future where entheogens are regulated and accessible. We want to appreciate, know, respect, and understand Indigenous practices. We wish we could talk to our therapists, psychiatrists, and psychologists about alternative treatments. We will fight for a future where universal health care covers psychedelic therapy. But for now, we are struggling with mental health—and with the COVID-19 pandemic, there’s new people arriving to the struggle everyday. We’re dealing with despair, isolation, and the side effects of antidepressants for the first time in a broken and overloaded system, and we need help wherever we can get it.
In the unlikeliest of places I have seen and felt a snapshot of humanity that was simply unexpected. A place built so perfectly imperfect, like humans themselves, that even with censorship and sophisticated algorithms alike it could not be stopped or suppress the needs of the people. And it’s my greatest hope that progress, unity, science, Indigenous and modern culture can coexist for the greatest success for all. In the race for the golden ticket of the burgeoning psychedelic industry, TikTok has shown me what’s really at stake—our mental health and wellbeing. I hope more clinicians, researchers, leaders, and companies in the space take on the challenge of joining the rest of the community.
The cultural storm and human need for psychedelics can’t be stopped or slowed down because of the sheer speed of social media, and the psychedelic community can do the important work during this digital age on an app where the impact can be truly astounding.
This next chapter of the psychedelic renaissance will not be televised, it will be on TikTok and I hope the psychedelic community will pay attention.
About the Illustrator
Martin Clarke is a British Designer and Illustrator from Nottingham, England. Specializing in branding, marketing and visual communication, Martin excels at creating bespoke brand identities and striking visual content across multiple platforms for web, social media, print and packaging. See more of his work here.
A Webinar showcasing our newest series with Jerry Brown, PSYCHEDELICS: PAST, PRESENT, FUTURE: Emerging Careers and Professional Specializations in Psychedelics.
Join us on Tuesday, Sept 28th for a special 90-minute webinar with Jerry Brown. The webinar will begin with a presentation followed by Q&A.
This webinar will give you an overview of the six main topics covered in the course with emphasis on applications for healthcare practitioners and mental health professionals.
Some topics to be discussed include:
· 10 Landmarks in Psychedelic History
· Psychedelics in Shamanism and World Religions
· Inner Journeys: Psychedelics for Passion and Purpose
· Psychedelic Renaissance and Mystical Experience
· Business, Law, and Public Policy
· Emerging Career Opportunities
This webinar will take place at 2:00 pm EST, via Zoom
Jerry B. Brown, Ph.D., is an anthropologist, ethnomycologist, and award-winning educator. He is Founding Professor of Anthropology at Florida International University (FIU) in Miami, where he teaches a course on “Psychedelics and Culture.”
In this episode, Joe and Kyle decided to celebrate 9/20 by sitting down with friend, writer, Editor in Chief of the blog, and past Solidarity Friday member, Michelle Janikian.
Before Michelle was part of the PT team, she was one of our more popular podcast guests (in a very mushroom-heavy episode), and the writer of Your Psilocybin Mushroom Companion, a safety-focused and informative guidebook highlighting the many ways mushrooms can be used. So it made perfect sense to spend the mushroom holiday episode checking in with her and talking some psilocybin. She talks about what inspired her to write the book, the importance of learning how to trip and fostering a relationship with mushrooms, how using mushrooms solely for personal healing feels self-centered and a bit boring, the common opinion of many psychonauts that you need to do a large dose for your first time, the concept of mushrooms as tricksters who may be trying to hurt you, the joy of foraging, how much we all tend to romanticize Indigenous culture and perceived wisdom, and the value of being honest with yourself about what you want out of a psychedelic experience and developing your own rituals. And she talks about what’s been biggest in her life recently: the time she spent living in the house she was raised in as her parents prepared it to be sold, and how doing mushrooms there after all these years not only made her feel reconnected to the house and its surrounding woods in a special way, but also gave her a ton of new gratitude for what her parents did to provide that for her. She feels much closer to her parents now and wants to have a mushroom or MDMA session with them- something many of us could benefit greatly from. If you want to win a free signed copy of Your Psilocybin Mushroom Companion and a whole host of other great mushroom and psychedelic-themed stuff, make sure to enter our huge 920 giveaway before it ends tonight at midnight! Happy Holidays!
Notable Quotes
“I feel like when folks only make their psychedelic work about healing, it seems a bit self-centered. It does feel a bit like if you make it all about yourself and healing your problems, …to the plant and the rest of the universe, [that] kind of seems a bit petty, perhaps. Not to be rude- we all deserve to heal ourselves, but I think that when we go in with just an intention to do that, we’re putting blinders on, …and we are not going to be able to see the rest of what’s going on here. It’s bigger than you.”
“Mushrooms are tricksters. We have to be a bit careful as a culture, welcoming mushrooms in. I mean, sure, let’s do it, they’re fun- they’re the life of the party. They should absolutely be part of our culture. But giving them so much responsibility, like healing mental illness of the world, for me, I don’t know if that’s actually the best idea, as someone who communicates and listens to them quite often.”
“People who use mushrooms are quite smart, and I think a lot of them are being ignored or not part of this new conversation, and that’s a shame. It shouldn’t be like that. I think a lot of them want nothing to do with this new clinical world either. They’re like, ‘Ehh, you can have that. I have my ritual, and it works for me.’ And I just want people to develop their own rituals and find out what works for them. That’s why I collected so many in one place, so you can kind of pick and choose what’s right to you. Everyone’s different. And in the true ‘think for yourself and question authority’ manner, Your Psilocybin Mushroom Companion: It’ll help you figure it out. I don’t know if you really need everyone else telling you what to do. I think you know what you want to do, you’ve just got to listen.”
Michelle Janikian is a journalist and the author of Your Psilocybin Mushroom Companion (Ulysses Press, 2019), the down-to-earth guide that details everything you need to know about taking magic mushrooms safely and mindfully. Michelle actively covers psychedelic and cannabis education, harm reduction, and research in her work, which has been featured in Playboy, Rolling Stone, High Times, DoubleBlind Mag and others. Currently, she’s the editor-in-chief of Psychedelics Today and an occasional co-host of their podcast. She’s passionate about the healing potential of psychedelic plants and substances, and the legalization and de-stigmatization of all drugs. Find out more about her work on her website michellejanikian.com or follow her on Instagram (@michelle.janikian), Twitter (@m00shian) and Facebook (@Michelle.Janikian).
In this week’s Solidarity Fridays episode, Joe and Kyle are joined by return guest Jesse Gould: Founder and President of the Heroic Hearts Project, a 501(c)(3) nonprofit helping military veterans find healing through psychedelic-assisted therapy.
Gould discusses the acceleration of the Heroic Hearts Project over the last few years and the need for UK and Canadian divisions, SB-519’s progress and how its pause can be seen as a good thing, Oregon’s trajectory and how what happens there will be a model to build on, how the container around a drug experience can make all the difference, how silly it is to put psilocybin through the same research ringer we put new drugs through, and his feelings on leaving Afghanistan and the trauma soldiers are already experiencing as a result.
And he talks about new allies and the many projects they’re involved in, how we need to look at what models haven’t worked and create ones that do, and the biggest challenges he sees right now: 1) creating more long-term, multidisciplinary, integration and community-based models of care, and 2) making sure that if these drugs go the medical, insurance-based route, we take care of the people who often fall through the cracks of those traditional systems. And he reminds us that while small failures are frustrating, it’s important to put things in context: Not every measure will be perfect and not every bill will pass, but slowly, many politicians are changing their minds, and every small step is just that- a stepping stone in the right direction.
It costs about $4,000 to drastically change 1 veteran’s life through the Heroic Hearts Project, so pleasedonate.
Notable Quotes
“They have the initial reaction, they have the stigma of ‘those are bad, those are for crazy hippies.’ But when they see what’s going on right now (the science, the people that are actually being helped, especially veteran communities), for politicians; it’s hard for them to ignore. And to their credit, a lot of them will listen to the evidence, listen to what people are saying, listen to their constituents (which is the point of the public servant) and change their mind.”
“A lot of enthusiasm around psychedelics is that they do a lot of the heavy lifting and they have all the fireworks and all the things that grab our attention, which can oftentimes overshadow all the small details before, after, and throughout that are absolutely essential.”
“The way to really empower voices and the way to make change, I think, is you have to heal trauma first. For people to actually come back, learn from their story, and help others, they need to be helped first. So that’s the first step that we’re trying to help out, because there’s nothing more powerful than a veteran that’s gone through a program, that’s been completely reaffirmed in their life.” “A lot of the people you see that are dedicating their lives or are advocates, or changing, about-facing on this; it’s because they’ve had personal healing or healing within their family. You’re starting to get other groups (the ones that are looking to make money and all this other kind of stuff) but the core group and the ones that continue to be the loudest voices are still those that saw the light, that saw healing. And so I think that comes with sincerity of trying to push it forward.”
Jesse Gould is Founder and President of the Heroic Hearts Project, a 501(c)(3) nonprofit pioneering psychedelic therapies for military veterans. After being deployed as an Army Ranger in Afghanistan three times, he founded the Heroic Hearts Project in 2017 to spearhead the acceptance and use of ayahuasca therapy as a means of addressing the current mental health crisis among veterans. The Heroic Hearts Project has raised over $350,000 in scholarships from donors including Dr. Bronner’s and partnered with the world’s leading ayahuasca treatment centers, as well as sponsoring psychiatric applications with the University of Colorado Boulder and the University of Georgia. Jesse helps shape treatment programs and spreads awareness of plant medicine as a therapeutic method. He has spoken globally about psychedelics and mental health, and received accolades including being recognized as one of the Social Entrepreneurs To Watch For In 2020 by Cause Artist. Driven by a mission to help military veterans struggling with mental trauma, he is best known for his own inspiring battle with PTSD and his recovery through ayahuasca therapy.
Understanding what spiritual emergence and spiritual emergency are, how they differ from psychosis, and how to integrate them as a psychedelic traveler or practitioner.
This is part of our ongoing series on transpersonal psychology and how it can help us understand psychedelic experiences. Check out part 1, ‘What is Transpersonal Psychology?’ here.
In recent years there has been a resurgence of interest in the therapeutic potentials of psychedelic substances within both clinical and non-clinical settings, with many seeking out psychedelics and plant medicines for spiritual purposes and attempts at self-healing. Psychedelics have the ability to catalyze immense shifts in our understanding and perceptions of reality as well as the potential to bring forth that which is latent within the psyche. Although the sudden eruption of psychic content or change in ways of seeing the world is at the core of psychedelic healing, it can be a destabilizing process that occasionally triggers a type of unintended psychological distress known as “spiritual emergency.”
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
What Is Spiritual Emergency?
The term “spiritual emergency” was introduced to the field of transpersonal psychology by psychiatrist Stanislav Grof and his late wife, psychotherapist Christina Grof, in the 1980s to refer to a kind of spiritual or transformative crisis in which an individual could move towards a greater state of integration and wholeness. In their groundbreaking book on the subject, Spiritual Emergency: When Personal Transformation Becomes a Crisis, the Grofs describe spiritual emergency as “both a crisis and an opportunity of rising to a new level of awareness.”
Intentionally constructed as a play on words, the term “emergency” indicates crisis, all the while containing within it the term “emergence”, pertaining to the process by which something becomes known or visible, implying that both—crisis and opportunity—can arise. The Grofs thus differentiate between a spiritual emergency and the more gradual, less disruptive process of spiritual emergence.
Compared with spiritual emergency, the process of spiritual emergence, sometimes referred to as ‘spiritual awakening’, consists of a slower, gentler unfoldment of psychospiritual energies that does not negatively affect an individual’s ability to function within the various domains of their life. Thus, spiritual emergence is a natural process of attuning to a more expanded state of awareness in which individuals generally feel a deeper sense of connection to themselves, others, and the world around them.
Conversely, cases of spiritual emergency usually share many characteristics with psychosis, and as such are often misunderstood and misdiagnosed. However, spiritual emergencies differ from psychosis in that they are not suggestive of long-term mental illness, and provide individuals with an opportunity to use their woundedness to go deeper into themselves and find healing.
The fact that the concept of spiritual emergency is not known and widely accepted beyond the context of transpersonal psychology is partially bound up with an age-old argument that has long permeated Western science and culture. In culture at large, spiritual and mystical-type experiences have long been ridiculed and pathologized, being considered delusional and reflective of mental illness. Dominated by materialist approaches to consciousness and mental health, Western science generally lumps spiritual crises together with psychosis, attributing their origins to biological or neurological dysfunction and treating them on the physical level. However, in the context of transpersonal psychology, spiritual experiences are considered to be real and integral to the evolutionary development of the individual.
Inherent to the Grofs’ concept of spiritual emergency is their holotropic model that revolves around the central tenet that we have an innate tendency to move towards wholeness, possessing within us an “inner healing intelligence.” Similar to the way the body starts its own sophisticated process of healing when we injure ourselves physically, the psyche possesses its own healing intelligence that takes place unseen within us. Just like fevers fighting off infections, spiritual crises can be understood as the psyche’s way of signalling that imbalance needs to be overcome as it moves toward a state of greater integration.
Although experiences of spiritual emergency are highly individual, they all share in the fact that the typical functioning of the ego is impaired, and the logical mind is overridden by the world of intuition. Scary and potentially traumatizing, spiritual emergencies can be interspersed with moments of fervent ecstasy in which an individual believes that they have special abilities to communicate with God or cosmic consciousness, giving way to a temporary messianic complex.
Conversely, a person might become possessed by a potent feeling of paranoia, feeling that the universe is conspiring against them, or they may feel detached from material reality, only connected to this realm through a fine, ephemeral thread. Happenings and material objects might become imbued with symbolic, other-worldly meaning. For some it means spirit possession, compulsive behaviors which lead them to forget to eat and sleep, or a soul-crushing sense of depression that makes them choose to isolate themselves from others.
Join us for our live 8-week course on everything professionals need to know about psychedelics, integration, and so much more, Navigating Psychedelics for Clinicians and Therapists. Next semester starts on September 23, 2021.
Spiritual Emergency Triggered By Psychedelics
Although states of spiritual crisis can come about spontaneously, they can be triggered by emotional stress, physical exertion, disease, near-death experiences, childbirth, meditative practice, and exposure to psychedelics, among other things.
Psychedelics, in particular, have the ability to trigger spiritual emergencies in that they rapidly propel a journeyer from one state of consciousness to another in a mere matter of hours. If an individual is not adequately prepared, these sudden encounters with the numinous can be incredibly destabilizing and have challenging, unintended impacts.
Furthermore, psychedelics can activate parts of the psyche, throwing us off balance by rapidly bringing forth material from the unconscious that we need to integrate. The Grofs expand on this further in their book, Stormy Search for the Self: A Guide to Personal Growth through Transformational Crisis, writing, “Occasionally, the amount of unconscious material that emerges from deep levels of the psyche can be so enormous that the person involved can have difficulty functioning in everyday reality.”
According to Kyle Buller, Co-Founder and Director of Education here at Psychedelics Today, M.S. in Clinical Mental Health, and certified Spiritual Emergence Coach, psychedelics and engaging in spiritual and contemplative practices can make individuals more prone to spiritual emergencies. “Psychedelics and plant medicines open us up to new ways of seeing the world, and this new way of being or seeing can be destabilizing for some,” he says.
Additionally, Buller explains that those with existing traumas or underlying mental health disorders are more at risk for spiritual emergency-type experiences. “I come back to Grof’s notion that psychedelics are ‘non-specific amplifiers of mental or psychic processes,’” he explains. “If someone is already dealing with a lot and difficult content is brought to the surface and amplified, they might not be able to contain it without a proper set and setting or support.”
In the context of psychedelics, spiritual crises can occur when there is an expansion of consciousness that happens without adequate containment. For that reason, most spiritual emergencies triggered by psychedelics don’t occur in the context of clinical studies, but rather through recreational use, self-exploration, and even ceremonial use. Arguably, within plant medicine ceremonies, there are clear parameters that contain the experience as it is unfolding, however, upon leaving the container of the ceremony, most individuals go back to their normal, everyday lives, and this shift can be challenging.
Research fellow at the Centre for the History of the Emotions at Queen Mary University of London, Jules Evans, detailed his experience of a psychedelic-induced spiritual emergency in his self-published, Holiday From the Self: An Accidental Ayahuasca Adventure. In Evans’ case, he went to the Peruvian Amazon to participate in an ayahuasca retreat.
Although Evans gave it careful consideration and had a positive experience at the retreat, once he began travelling back to Iquitos, he found himself feeling disconnected, and moreover disorientated. As the days passed by, an eerie and intense feeling of doubt around his sense of reality washed over him. In an article recounting his experience he writes, “When I got texts from loved ones, I thought my subconscious was constructing them. I felt profoundly alone in this fake reality.”
Evans had previously spent time studying ecstatic experiences academically, and was partially familiar with the concept of spiritual emergency, helping him to not “freak out.” However, for most of us, that isn’t the case and when spiritual crises start to unfold, not knowing what is happening can plunge us into a deep state of fear and terror.
Another reason why those who experiment with psychedelics are more prone to spiritual crises is the lack of cultural support. Buller places emphasis on the need for adequate cultural containers, suggesting that the fact that psychedelics and plant medicines are not accepted by dominant culture poses another hurdle for integrating these experiences.
“When a person has a profound experience, where do they turn or seek support? Does the cultural cosmology around them embrace these types of experiences and if not, how does that exacerbate one’s difficult experience?” Buller says.
In Western culture, we have lost the cultural frames and mythological maps that could usher us through intense experiences of psychospiritual opening, a process which we need to go through at times. Reflecting on this subject in a 2008 paper, medical anthropologist Sara Lewis, explored how Westerners are at increased risk for experiencing spiritual crises and psychological distress following ayahuasca ceremonies due to what she describes as a “lack of cultural support.”
Spiritual crises have been suggested to resemble instances of ‘shamanic illness’ as experienced by shamanic initiates in certain Indigenous cultures. Compared with those in Indigenous communities, however, Westerners lack community resources and guidance to contextualize experiences produced by psychedelic plant medicines, and often fear becoming mentally ill as a result.
Distinguishing Between Psychosis and Spiritual Emergency
The Grofs suggest in their book, Spiritual Emergency, that mainstream psychiatry and psychology make no distinction between mystical states and mental illness, tending to treat non-ordinary states with suppressive medication rather than recognizing their healing potentials.
For psychedelic practitioners and integration providers working with those experiencing psychological distress after a psychedelic experience, evaluating whether the individual is a danger to themselves and others, and determining personal or family history of mental health disorders can be incredibly helpful in understanding whether the phenomenon is a psychotic break or a spiritual crisis. An additional indicator is understanding how a given individual relates to their spirituality, ascertaining whether it brings them a sense of hope. Further, it is useful to rule out any form of neurologic or physical disorder that would impair normal mental functioning such as an infection, tumor, or uremia.
Another crucial factor is the client’s ability to understand the phenomenon as an unfolding psychological process that they can navigate internally as well as cooperatively with the mental health provider, being able to differentiate to a substantial degree between their internal experience and consensus reality.
In a 1986 paper on the subject, the Grofs caution, “It is important to emphasize that not every experience of unusual states of consciousness and intense perceptual, emotional, cognitive, and psychosomatic changes falls into the category of spiritual emergency.” Further highlighting that the concept of spiritual crisis is not intended to counter traditional psychiatry, but rather offer an alternative to those who are able to benefit from it.
Thus mental health practitioners looking to learn how to distinguish between spiritual emergency and psychosis must learn there is a fine line between the two which often makes it difficult to discern. While there is a tendency for traditional psychiatry to pathologize mystical states, the Grofs jointly warn of the dangers of “spiritualizing psychotic states”, placing emphasis on the need to use proper discernment around a given individual’s experience.
Speaking to the subject, Buller offers advice, “I would encourage a combination of open-mindedness and critical thinking. For many mental health professionals, this concept is going to push against most of our training, however, we need an open mind to explore this area and do our best to listen to the experiencer.”
In a culture where spiritual issues are not easily understood, spiritual crises can be incredibly isolating and shameful in that the person undergoing them feels that they cannot open up and share about their experience with others for fear of being labeled as “crazy.”
Reflecting on people’s reluctance to share about these types of challenges, Buller offers, “I think this highlights some distrust in the current system around these types of experiences.” He adds, “It also makes me wonder how many people may be struggling with difficult experiences and aren’t reaching out for help because of fearing what might happen if they disclose their experience to a mental health professional.”
For those undergoing a spiritual emergency, it can feel comforting to know that they are not alone in their struggle, and that many other people have been through similarly challenging experiences. It is also helpful to remember that the crisis is part of the healing process, and that it too will pass.
One resource is the Spiritual Emergence Network (SEN), founded by Christina Grof in 1980, or its global sister project, the International Spiritual Emergence Network (ISEN) which provides practical advice for navigating spiritual emergency as well as offering a specialized mental health referral and support service for those seeking help. Additionally, for those merely looking to learn more about the subject, Psychedelics Today offers a free webinar called, “Spiritual Emergence or Psychosis,” which explores some of the research around psychosis and spiritual emergence.
When experiencing a spiritual emergency as a result of psychedelic use, it is important to factor in set, setting, and integration, just as one would factor those components into an intentional psychedelic trip in the first place. In terms of ‘setting,’ the person experiencing the spiritual crisis should seek out a non-judgemental space in which they feel safe and supported—whether that be with a mental health practitioner or in the hands of family and friends.
Beyond the environment, ‘set’ refers to our mindset and the way we frame the experience. Because there is a conceivable amount of stigma surrounding spirituality, cultivating one’s mindset means understanding that there is nothing ‘wrong’ with the person experiencing a spiritual emergency, and that the difficulty may very well be a crucial stepping stone on their personal path to healing.
Lastly, meaning-making in the context of psychedelic integration is of paramount importance as it allows individuals to take the crucial step of transforming negative experiences into something of value, which could take anywhere from a couple of months to the rest of their lives.
When working with someone experiencing a spiritual emergency, it is important to take a destigmatizing and non-pathologizing approach. Recognizing this, Stanley Krippner, psychologist and parapsychologist, wrote in a 2012 paper, “The naming process is one of the most important components of healing.” As such, mental health practitioners working with those experiencing psychological distress after a psychedelic experience need to be mindful in how they frame what is happening.
Spiritual Emergency Beyond the Scope of Transpersonal Psychology
While the Grofs’ concept of spiritual emergency was undoubtedly ahead of its time, there is still room for growth and maturation, and some suggest it may be helpful to use different terminology around the concept.
David Lukoff, professor of psychology at Sofia University and licensed psychologist specializing in the treatment of religious and spiritual crises, was influenced by the Grofs’ concept of spiritual emergency early on in his career, and has partially used the concept to inform his work in co-authoring new diagnostic category of “Religious or Spiritual Problem” included in the Diagnostic and Statistical Manual (DSM) 4 and DSM-5.
Lukoff suggests that although the term spiritual emergency, which is well-known in transpersonal psychology, is not used or necessarily accepted in mainstream circles, spiritual and religious issues are now becoming understood through different terminology.
“I think Stan and Christina nailed the concept, but as soon as you use the term ‘emergency’ in the healthcare field, it implies the worst case scenario in which a person might need hospitalization,” Lukoff tells Psychedelics Today. “The more neutral term ‘problem’ is now used within psychiatry as a result of the DSM category that I helped author, and the term ‘struggle’ is now used within psychology.”
Further, Lukoff emphasizes that he has seen a major shift, even though it is still a minority, in psychology and psychiatry programs on the coverage of religion and spirituality. “I know that the transpersonal world doesn’t always pick up on this, but there is a real renaissance within the healthcare field in which more attention is being heeded to religious and spiritual strengths as well as problems and struggles,” he says.
“There are definitely times when spiritual issues can become crises or conflicts, however, it is also true that for the majority of people their religion and their spirituality are sources of strength, more often associated with positive coping,” shares Lukoff.
In his early 20s, Lukoff experienced his own LSD-induced spiritual crisis in which he believed that he was a reincarnation of Buddha and Jesus, manifested in his present form to unite the peoples of the world. In part, Lukoff attributes his career trajectory as a clinical psychologist and professor of psychology to the psychosis-like transformational crisis he experienced early on.
Reflecting on his own psychedelic-induced spiritual crisis, Lukoff offers the view that careful preparation goes a long way in being able to mitigate the potential negative effects of psychedelics. Even so, it is important not to trivialize or reduce psychedelic-induced spiritual crises to conjectures about “bad trips.” Spiritual crises need not merely be the product of challenging psychedelic experiences as they can be similarly triggered by potent positive experiences.
Spiritual Crisis and The Future of Psychedelic Healing
Psychedelic healing is not linear. It is not as simple as popping a pill and being miraculously cured. Rather, it is a messy process which sometimes involves psychospiritual distress that is integral to the healing process. As medical and mainstream interest in psychedelic substances continues to expand, and more and more people have these kinds of experiences, it is imperative that psychedelic practitioners develop literacy around the concept of spiritual crisis, as well as develop frameworks to help individuals contextualize their challenging experiences.
With increased awareness and use of psychedelics, are practitioners ready to deal with some of the transpersonal experiences that clients will bring to them? Buller emphasizes the need for diverse and nuanced perspectives as we move forward into the psychedelic renaissance.
“While I appreciate the trauma focus and narrative in psychedelic research, I worry that we might end up reducing everything down to psychological terminology, discrediting a person’s experience,” he shares. “What happens when someone has an entity encounter in a psychedelic experience? Do we just reduce that experience down to a possible traumatic event in someone’s life or write it off as unreal because we have a mechanistic understanding of what that experience is?”
Moving towards the future, it is important to remain open-minded, and take holistic approaches that interweave multiple narrative frameworks, including that of transpersonal psychology, through which people can understand and make meaning of their experiences, including the potential for spiritual emergencies and their transformational—yet difficult—outcomes.
In this episode, Kyle interviews psychiatrist, co-founder/CEO of Brooklyn Minds, and co-host of the Clubhouse show, New Frontiers: Carlene MacMillan, M.D.
MacMillan talks about the importance of systems: how there is a ton of work between FDA approval and actually getting drugs into the hands of the people who need them, and how we too often talk about the life-changing effects of psychedelics but not the importance of insurance companies being able to cover them (and having the infrastructure in place to handle it all). She talks about how many clinicians don’t want to offer ketamine because of costs but will offer Spravato due to insurance covering it, and how a colder, more clinical model of healthcare is exactly what many people are looking for.
And she discusses a lot more: How medicine needs to move from the procedure-based, fee-for-service model toward value-based care, why self-insured employers can be more flexible around mental health care, how the intentions of good people at insurance companies are halted by bureaucracy, the notion of nonprofits all being good (and for-profits all being bad), why public benefit companies are better for the future, why she’s worried we might see what we saw in medical cannabis again, and how we need to apply the same multidisciplinary approach we take in medicine toward our ideal vision of legal psychedelic care.
Notable Quotes
“Either it does nothing like it’s a bust, or it’s dramatic. There doesn’t seem to be a lot of: ‘Well, maybe it worked, I’m not sure.’ It’s really: ‘No, like, wow. I feel completely different. That suicidal voice in my head is just gone now.’ It’s just remarkable when it works.”
“I hear more about the interesting science and trials, and I hear stuff about accessibility in terms of scholarships and nonprofits and grants and things like that, and I think that’s all very important. But I think if we really want this to be mainstream and widely part of the mental health toolkit, we need to also really focus in on this insurance piece.”
“I’m very much for decriminalization and regulation. I think if you look at the dangers of most of these drugs compared to alcohol, they are far safer than alcohol. And I don’t think that they should be for children and I think they should be regulated and in moderation, but I don’t find a criminal approach is at all productive. It doesn’t fit with how we think about any of this.”
“People can’t ignore that system part of the equation and we really do need to think about how payment models and clinic models are going to be ready. I think of it like: people are building the planes and we need to build the runways. And so I would encourage people to get in touch to start to build those runways and airports so that we’re ready. Because the planes are coming.”
Carlene MacMillan, M.D. is the co-founder/CEO of Brooklyn Minds. She is a Harvard-trained adult and child psychiatrist who pioneers team-based and tech-enabled mental health care that helps individuals with complex psychiatric concerns live meaningful lives. She collaborates with stakeholders to build novel value-based (as opposed to volume-based) care models. Dr.MacMillan is also known for her role as the co-host of New Frontiers, an award-winning show on Clubhouse where mental health experts weigh in on aspects of our culture. She is an internationally recognized leader in Mentalization Based Treatment, collaborating with leaders at the Anna Freud National Centre for Children and Families. She is on the Clinical Advisory board of Osmind and a member of the Ketamine Taskforce for Access to Safe Care and Insurance Coverage. She is on the Clinical TMS Society Insurance Committee and is the co-Chair of the American Academy of Child and Adolescent Psychiatry Consumer Issues Committee.
In this week’s Solidarity Fridays episode, Joe and Kyle sit down for a discussion spanning spiritual emergence, the concept of the transpersonal, and a simple but huge question: What is healing?
They dissect the concept of healing and how it relates to psychedelics and inner work: Is the psychedelic experience always healing? What needs to be done to turn traumatic experiences into catalysts? Is it fair to relate the psychedelic experience and post-experience integration work to surgery and the body healing on its own? Can we create a realistic and affordable model for retreat centers with built-in, long-term, communal support systems? How do we know when to trust the radical insights psychedelics may steer us toward? And how do we prepare for the changes in relationships they may create as well?
And they discuss plenty more as it relates to these topics: The difference between spiritual emergence and spiritual emergency, Ben Sessa’s idea of MDMA as an antibiotic for psychiatry, Ram Dass’ idea of not starting down a spiritual journey unless one intends on finishing it, the work of Ken Wilber, Erik Davis and the mysticism in Grateful Dead lyrics, the challenge of earthly expectations, consensus and compromise, decadent mysticism, and the concept of a spiritual quest itself as healing.
Notable Quotes
“Maybe that’s a good way of looking at it: You’re having a massive intervention and then you heal afterwards. My tendons were so thrashed before a lot of my surgeries that I needed the surgery and then I needed to heal. The surgery wasn’t the thing that triggered the healing, but it set up the initial conditions from which I could then heal.” -Joe “Is there something about a spiritual quest that heals? I think, on a somewhat occasional basis, yes. …I think there’s something there. Intentionality and deep focus and reverence in the mystical experience; as we’ve seen at the Hopkins trials: the higher the mystical experience on the MEQ, the more healing. So there seems to be some sort of correlation there.” -Joe
“It’s normal, I think, to maybe not always feel healed even though a lot of the mainstream articles are kind of portraying it as that. And I think that’s the danger around not being honest about our own experiences and our own process, [and just] putting out the highlights of the experience [instead of] really just trying to be real and say there’s some challenging stuff that comes up. …People really just want to highlight the peaks. But there’s a lot of juice in the valleys.” -Kyle “A friend I was talking about earlier talked about all these other changes that happened in clinical trials and found a researcher attached to a major university that said, ‘Well, you know, I have seen some pretty dramatic relationship changes (outside of healing) in these folks that have gone through the trial.’ …What does that mean? And how do we prep people for that? Like, are you going to be able to stay with your wife after you’ve seen God two or three times in session?” -Joe
Psychedelic VR—or virtual reality claiming to give users a psychedelic trip—is here, but is there any truth to the claims? And theoretically, how would it work?
A few years ago I took five grams of psilocybin mushrooms and went to the E3 video game expo in Los Angeles only to be lost in a world of virtual reality. It’s not something I would suggest for everyone, unless you want to spend the rest of the day wondering if cosplayers are just regular people from the future.
There’s an untethered prism of technological potential that has been emerging from VR in the past decade. However, you’re reading this because you want to know if a person can have a psychedelic trip while in VR. The short answer is ‘no,’ and any VR company that makes these claims is not being truthful. The long answer is—definitely not right now, but the more neuroscience and technology advances, the closer we will come to having a psychedelic trip exclusively in virtual reality. I’ll explain one of those ways, but first how did we get this far with virtual reality?
Join us for our live 8-week course on everything professionals need to know about psychedelics, integration, and so much more, Navigating Psychedelics for Clinicians and Therapists. Our next semester starts September 23, 2021.
A Brief Rundown on the History of VR
Let’s get the definitions straight. Virtual Reality (VR) is the complete immersion within an artificial world usually through a headset. Augmented Reality (AR) is the addition of virtual components to reality, like an email notification that appears in your vision, usually through glasses. Mixed Reality (MR) is the combination of VR and AR that brings together the digital and real world. An example would be a real-world object that is QR-coded so a person can see a virtual image emerging from the object when wearing mixed-reality glasses. Microsoft HoloLens is pioneering this technology. Finally, there’s Extended Reality (XR) that’s a blanket term that combines VR, AR, and MR.
When was Extended Reality invented? The history is debatable—was it the Ancient Greeks that constructed theaters and used the science of acoustics to mimic reality on stage, or should we go back to cave dwellers and their ‘subterranean cyberspaces’ they crafted filled with imagery that replicated the outside world? Let’s skip a few centuries, past Sir Charles Wheatstone’s 19th century stereoscope and Ivan Sutherland’s ‘Sword of Damocles’ machine of the 1960s, and go straight to Thomas Furness’ VCASS (that is, Visually Coupled Airborne Systems Simulator) built in 1982. It was astronomically expensive, and the technology alone filled up several rooms with computers. However, it was the first VR headset to fully immerse the user in an interactive artificially-manufactured world.
Aside from a few Hollywood films like “Lawnmower Man” and “Johnny Mnemonic” in the early ‘90s, VR didn’t really explode into mainstream culture like it was intended to. By 1999, the VR industry was deceased. Not like it laughed itself to death, but the world laughed the technology out of existence. It would take another decade and a 17-year-old named Palmer Luckey to invent the Oculus Rift, the current standard for virtual reality. Now, every VR headset available on the market is built on Luckey’s binocular LCD innovation.
Our new 12-month certificate program, Vital, begins April 19th. Registration is closed, but sign up for the waitlist for next year’s edition now at vitalpsychedelictraining.com!
The Neuroscience of Psychedelic VR
You’re a virtual reality history buff now, so let’s talk about the capabilities of the technology and why all claims that it can induce a psychedelic trip are misleading and erroneous—if not outright lies.
Currently, the only way we know a psychedelic trip can happen is through direct interaction with 5-HT2A neural receptors. When a person ingests psychedelics, those substances sit in these receptors. The molecular neuroscience of this process is largely unknown, and psychedelics can also induce other neurological changes like thalamic afferents and shifting cerebral blood flow between cortical regions. We’re still trying to understand why this happens, but the one consistent occurrence is the excitement of the 5-HT2A receptors in the brain.
That should be the end of the story, but you guys want to dive deeper in the rabbit hole—so let’s do it.
I spoke with neuropharmacologist and founder of Psychedelic Support, Dr. Alli Feduccia, about the possibility of inducing a psychedelic trip exclusively through VR—without the interaction of 5-HT2A receptors. She said while it’s highly unlikely, it’s theoretically possible through what’s called ‘neural oscillations.’
Neuroscience discovered some neurons and even entire regions can be activated through neural oscillations, which is the synchronization of activity in certain regions of the brain. For example, when a person speaks you understand them better when you look at their face to receive visual information (happiness, sadness, etc.), which aids the auditory information (what they’re actually saying) that’s being processed in your brain. Those two sensory inputs (auditory speech and visual facial cues) are coupled as a neural oscillation.
It’s been proposed that oscillations also reflect changes in the excitement of neurons from these sensory inputs. Excitement from these neural oscillations mostly show dendritic synaptic activity in the brain—the place where serotonin receptors reside. The synaptic activity seen through this neural oscillation is a ‘ping-pong’ effect bouncing between pyramidal cells (the brain cells that process serotonin) and inhibitory interneurons (neurons that assist the activity of pyramidal cells). Theoretically if any extended reality device can create a collection of sensory inputs (visual, auditory) and vestibular inputs (balance, direction) to create a ‘transient evoked’ (a response to discrete stimuli) or a ‘steady-state evoked’ (response to periodic rhythmic stimuli) neural oscillation that would be strong and complex enough to excite certain brain regions responsible for psychedelic trips like the medial prefrontal cortex—then we would be able to see technology like VR induce a psychedelic trip.
All of this sounds like it’s possible only because I explained it to be understood. In reality, neural oscillations from an exogenous stimuli like VR that would activate a cortical region like the prefrontal cortex to excite the 5-HT2A receptors and induce a trip is a scientific and technological process that hasn’t been invented yet. In fact, we aren’t close to having even the fundamental understanding of these systems to begin the research and development of technology that would be capable of doing this. It would be like creating the Deathstar and all the technology inside entirely from cardboard. Oh, that’s happened already? Well I take that back.
When I spoke with @Trippy, the largest psychedelic community in the world (1.7 million followers and counting), about the potential of creating a psychedelic trip through technology, the curator said,“It’s impossible to deliver or duplicate an authentic psychedelic experience utilizing only technology. Humanity finds a sense of comfort in believing we can quantify or recreate all things. We have an unending desire to control things outside our understanding.”
The long and short of it is, there are a lot of VR companies out there that want you to believe they have invented a way to have a psychedelic trip through digital means. This could be the result of overzealous writers dropping extraordinary headlines and less about the CEOs of the VR companies that are represented. Everyone wants a good story, especially when you’re in the market of garnering investor interest for a capital raise.
A company that was brought to my attention is the Los Angeles-based VR company TRIPP (not to be confused with @trippy). Judging by the name one would easily believe the company is rooted in the psychedelic experience. Even their site suggests that for only $19.99 you can “start TRIPPing”. When I reached out to the company with a few questions (the first being, “Why do you think TRIPP works?”) the PR department sent me this:
“TRIPP does not elicit a psychedelic experience, nor does it act as/mimic a serotonergic agonist. TRIPP is simply a digital tool to help you manage stress and your emotional well-being. We don’t make claims on therapeutic efficacy.”
Certainly not the response many were hoping for—considering in June 2021, CEO of TRIPP Nanea Reeves told TechCrunch: “Many people that will never feel comfortable taking a psychedelic, this is a low-friction alternative that can deliver some of that experience in a more benign way.”
We’re not picking on TRIPP, there are far more dubious claims from individuals that suggest they have the technology to put the brain in altered states. Right around the VR craze in the mid ‘90s, Stanley Koren came out with the ‘God Helmet,’ a device that claims it can give the wearer a feeling of otherness, similar to the subjective effects of DMT and ayahuasca.
Through oscillations of low magnetic fields, the God Helmet allegedly disrupts the communication between the left and right brain lobes, which gives a person the perception of another ‘godly’ presence. There’s only one problem: No one has fully been able to replicate Stanley Koren’s claims with their own God Helmet study.
None of this is meant to degrade VR’s therapeutic use, which has been proven in clinical studies. For instance, Hunter G. Hoffman’s 2004 ‘Snowworld VR’ study showed patients can withstand pain longer in a tranquil virtual environment, the first evidence in history that VR changes brain activity during painful procedures.
VR is not an alternative that can deliver a psychedelic experience. If there’s one thing from this article to take away, it’s that. In the future, however, this statement has the possibility of turning around, and judging by the advancements in neuroscience along with an array of psychedelic research being unraveled, it will most likely be untrue. But for now, we’re still a long way to go before VR will give you a psychedelic trip.
In this episode, Joe interviews Dr. Tiago Reis Marques: senior fellow at Imperial College, lecturer at the Institute of Psychiatry, King’s College London, psychiatrist at the Maudsley Hospital, and CEO of Pasithea; a biotech company developing new drugs for the treatment of psychiatric and neurological disorders.
Although Pasithea is creating new drugs, Marques talks a lot about the importance of repurposing existing ones. Due to the insane complexity of the human brain and the myriad of possible problems one can experience; until we have new drugs to address everything, we need to use what we have. And he discusses how this repurposing process comes about: how companies have to run big, expensive trials to prove efficacy and do so while they still have the patent (because once they lose the patent, there’s no financial incentive to continue).
And as Pasithea is also offering at-home ketamine infusions (first in New York and California, but soon, all across the US), he talks a lot about ketamine: How it covers a wide range of disorders, the pros and cons of intramuscular ketamine and IV infusions, drug interactions, its similarities with other psychedelics, and the (maybe surprising) lack of side effects.
He also discusses how making a pharmacoeconomic analysis can show how a few expensive ketamine infusions could create incredible savings, why new drug development is a very high-risk, high-reward industry, what “responded” means in clinical trials, how Covid-related spikes in PTSD relate to the pandemic timeline, the importance of talking about mental health more, and what we can do with historical and outdated (but important) data.
Notable Quotes
“What you’ve seen in this revolution that is happening in psychiatry is [this] renaissance of substances that we consider …as bad [or] toxic and we’re actually using them again. We have laughing gas for treatment-resistant depression, we have MDMA for PTSD, you have ketamine for treatment-resistant depression, PTSD. …We’ve been rediscovering these drugs that we thought were lost [to] the dark side and we’re using them again.”
“If you look across the spectrum, the majority of disorders are rising in the field of psychiatry and that’s due to environmental conditions [and] now Covid. We see an exponential rise in psychiatric diagnosis and we see that a large majority of patients; either they do not receive the treatment (in this case, drug treatment, pharmacological treatment) or if they receive it, they experience side-effects, or they don’t like [it], or these treatments don’t show efficacy. So we need to create new drugs.”
“There’s always a problem with ketamine. Some of these patients end up relapsing after a period of approximately one month. But if you meet someone who has experienced PTSD symptoms, even one month of relief of symptoms is tremendously helpful. They make them live again. So, we’ll see a space for ketamine in the treatment of PTSD, for sure. Let’s hope the medical community embraces this.” “There’s people out there in the past that have tried things and there’s reports and so on, that any researcher that is reading them should read them in a way that’s at least [to] increase their curiosity for why, 50 years ago, someone tried this and experienced this. That’s a bit how psychedelics were rediscovered, because there were all these trials in the seventies that were completely forgotten until someone read them again and saw that they’d been used and they show efficacy. …So maybe a lot of research is just redoing it again using new methods, new drugs, new delivery ways (using brain imaging as a biomarker or response) and trying to improve our knowledge, just trying to not only replicate it but also adding something.”
Tiago Reis Marques is a senior fellow at Imperial College, a lecturer at the Institute of Psychiatry, King’s College London and a psychiatrist at the prestigious Maudsley Hospital. The Maudsley Hospital and the Institute of Psychiatry constitute the largest psychiatry center in Europe and ranks among the 3 best in the world. During his research career, he has received numerous prestigious awards, including the Young Investigator Award from the Brain and Behavior Research Foundation, the Research Award from the Royal Society of Medicine’s psychiatry section and the Young Investigator Award of the International Congress on Schizophrenia Research. He is also a co-funder and CEO of Pasithea, a biotech company developing new drugs for the treatment of psychiatric and neurological disorders.
In this episode, Joe and Kyle reflect back, revisit some drama, and talk about the future.
They first discuss how they started doing these Solidarity Friday episodes at the beginning of lockdowns and the peak of the Black Lives Matter movement, and how they felt that putting out more personal material in a time of upheaval and unprecedented uncertainty was the best contribution they could make.
Then they discuss the Instagram comments from Decriminalize Nature over the last few weeks and wonder why social justice movements often include such non-productive behavior (and why DN’s leaders maybe even encourage it). And they look at possession limits from the “decriminalization with possession limits is an oxymoron” perspective, imagine what a utopian, communal society that grew and provided mushrooms for each other would look like, and analyze why Scott Wiener seems to have willingly paused the movement on SB-519 until next year.
And they talk about a lot more: the lesser-known 9/20 holiday and our upcoming huge giveaway (stay tuned), the concept of naturalistic fallacy and the problem of determining what is natural, how there are great aspects to religion but people are often turned off by the religious parts, the scalability of drugs and its effect on the environment, Robert Anton Wilson’s idea of reality tunnels, the importance of taking a multi-context approach to psychedelics, and Rick Doblin’s recent op-ed about how not enough doctors are prepared for the psychedelic wave we’re currently being swept up in (which we’ve been saying since we created our Navigating Psychedelics course to address that very need- thanks for the support, Rick!).
Notable Quotes
“I get DN’s point here. I don’t want government getting in the way of my religion. But when I say I don’t want government getting in the way of me healing, that’s a different thing. …It’s not always the case that religion heals. I spent a lot of time and have a lot of family in the Catholic church. They don’t look healed at all.” -Joe
“There’s a lot of complexity here, and having simple answers is nice and probably comforting, but I don’t see them. I don’t see them as abounding. So, we need to come up with: What are our values, why are we doing this stuff, and what do we want to see created? …I’d like to see a post-prohibition future: No more drug war, people are safe, they’re educated on how to use all of these things, there’s real deal experts with centers globally where you can access all this stuff. I can be legal going to a Phish show, other folks can be legal going to Wu-Tang Clan shows, smoking tons of weed in front of the stage, sharing blunts with Method Man.” -Joe
“Legalize being human. People want to alter their consciousness. This is a human trait: Anything from spinning in circles to boozing to smoking cigarettes to whatever- we want to alter our consciousness, and it seems universal.” -Joe
“I think about all those people that put stuff out- the ideas. That’s the stuff that kept me going through some of those dark periods or this or that, just hearing Terence talk about things, just these folks that have been around for a while just spouting their visions for the future and how psychedelics could play a role in it. Some days where I was just deep in existential dread from what I was going through, those things kept me alive, just hearing these people’s visions and ideas of the future of how this could radically shift humanity. I’m like, ‘Whoa. Yes. Thank you. Thank you.’” -Kyle
Everything you need to know about Carl Jung’s theory of the collective unconscious and how it can help us process, navigate and guide psychedelic journeys.
This is part of our column ‘Psychedelics in Depth‘ which defines and explains depth psychology topics in the context of psychedelics.
A boundless sea rises to engulf the land. A solitary ship floats delicately on its churning surface. On the boat there are two figures, rapidly bailing out water from the deck, while a pair of animals look nervously over the edge. Out of the water bursts forth a massive tree, lifting up the boat in one of its thousand limbs, rescuing the people and the animals from the murky abyss below. The moon blocks out the sun, an eagle soars across the sky, and all falls into darkness…
Dream, psychedelic vision, or ancient myth? Can you tell the difference?
If you answered no, that’s because this outlandish sequence of events cannot possibly be based in objective reality, and therefore must be subject to interpretation. Who’s to say what any of it means—for now it remains a tapestry of evocative images containing infinite avenues where we might create meaning.Perhaps only the dreamer, journeyer, or culture of origin is truly capable of this, since an image’s deeper meaning can only become clear when its context is provided.
What is clear, however, is that the images which emerge in dreams, psychedelic states, and myths share themes in common, which is a foundational principle of depth psychology.
While the patterns or images themselves might be considered ‘archetypes,’ the question of where they come from is our main concern in this article.
Did that story above seem somehow familiar? Did it remind you of other stories you’ve heard before, once upon a time? Jung and other depth psychologists would likely say that they emerged out of the ‘collective unconscious,’a foundational concept in depth psychology.
The idea of the collective unconscious is perhaps one of the most unique and enduring concepts of Jungian and depth psychology. The very question of its existence caused the never-healed split between Freud and Jung, which marked one of the most significant moments in the history of psychology.
To embrace the reality of this mysterious, timeless realm is to embrace the notion that there are indeed regions of consciousness that we cannot, and will not, understand by our usual ways of knowing.
In this regard, the collective unconscious opens the way to the unknown, which psychedelics can, gracefully or otherwise, escort us into closer communion with. It could even be said that modern Western culture’s long standing fear and stigmatization of plant medicine, psychedelics and altered states of consciousness is an intense fear of the unknown projected onto the plant, pill or powder in question.
Psychedelics can ferry us across the river into the storehouse of repressed human experiences that modern culture has sought to obscure, dilute, or completely ignore. This can look like vivid encounters with death, powerful reminders of humility or sobering wake-up calls that break us out of whatever psychological trance state we all seem to occasionally fall into.
Despite all of our technology and scientific discoveries, to this day the collective unconscious remains as mysterious as the dark side of the moon.
What Is the Collective Unconscious?
According to Jung in his Collected Works, Volume 8, the terrain of the collective unconscious “contains the whole spiritual heritage of mankind’s evolution, born anew in the brain structure of every individual,” and can seem “something like an unceasing stream or perhaps ocean of images and figures which drift into consciousness in our dreams or in abnormal states of mind.”
In other words, the collective unconscious is a universal aspect of the human experience—something akin to a genetic heritage of the psyche, composed of primordial images and which express themselves symbolically through dreams and myths across time and space.
In his later writings, Jung used the term‘objective psyche’to refer to the collective unconscious because of a refinement in his thinking and a desire to steer his work away from focusing on overtly social phenomena like collective projection or groupthink. While this was a facet of Jung’s work, the true scope of the collective unconscious far surpasses this domain.
Additionally, there exists the personal unconscious and the collective unconscious, the difference of which is important to understand and explore.
The personal unconscious contains all of the unique aspects of your personality and psyche which have been repressed, such as difficult memories, traumas, and behaviors you’re not even aware of. The personal shadow, according to Jung, is composed of all the aspects of your personality which fail to neatly conform to your ego’s idea of who you are, which is called your ‘persona’. Unless these shadow aspects are consciously faced and integrated (often called ‘shadow work’), they inevitably tend to be projected outward. But more on that another time.
The collective unconscious is a different beast entirely, and refers to regions of the psyche far beyond the personal repressed material described above. Nearly all of Jung’s most evocative concepts, such as complexes, archetypes, anima/animus, and shadow arise from or are connected to the collective unconscious. By its very nature, the collective unconscious is unknowable and imperceivable to us by our usual methods of perception.
Over the course of his life and work, Jung postulated different ideas as to what this infinite realm might be and what its purpose could be for humanity. His work contained within The Red Book expresses his personal journey of delving into his own uncharted depths through cryptic prose and evocative, semi-religious artwork.
What is clear is that the collective unconscious remains an elusive concept, and that any discussion of it requires a healthy dose of mystery and wonder. Because it is ineffable and eludes full definition, the collective unconscious remains something beyond our ability to fully control, manipulate, and know—actions which, from a depth perspective, all emerge from the ego. And perhaps it should remain so.
“Psychedelic substances don’t cause specific psychological effects. Although they increase energy levels that activate psychological processes, which allows one to consciously experience otherwise unconscious content, they don’t give rise to specific experiences or content. The content that arises from the unconscious during a psychedelic session, like the content that arises in a dream during sleep, is what is available in the unconscious at the time. What emerges can naturally vary, then from session to session for each person, and can certainly vary from person to person.”
Psychedelics cause a “lowering of the threshold of consciousness,” according to Jung, meaning that they bring one into closer contact with the unconscious. Another way of looking at it is that unconscious material bubbles up to the surface during altered states of consciousness, leading to the vast array of reactions that psychedelics are known to evoke. From this perspective, the unconscious material rising to the surface is emerging both from the personal and the collective unconscious.
The ego has a hard time believing that anything could be beyond its realm of knowledge and control. Experiences of fear, which can often infuse the onset or peak of psychedelic experiences, can be seen as the ego’s response to losing its grip on psychic control. As we plunge ever more deeply into the waters of the unconscious, fear is the ego’s alarm system, signaling that it’s well-maintained boat appears to be going down. Yet this descent, as we know from some of the world’s oldests myths and ceremonial traditions, is where real transformation begins, and as any psychedelic guide worth their salt will tell you, the best course of action at this point is to surrender, breathe, and go within.
What actually happens within the psyche while immersed in a powerful psychedelic experience can be interpreted from a variety of perspectives, as decades of psychedelic literature and multidisciplinary studies demonstrate. But like most great mysteries, psychedelics create more questions than they can possibly answer.
From a depth perspective, however, one could say that psychedelics catalyze the emergence of previously repressed psychic material which arises from both the personal and the collective unconscious —a sentiment expressed by many before. Stanislav Grof deemed psychedelics ‘abreactives,’ meaning that they bring to consciousness whatever material which has the most emotional charge.
Because psychedelics can open one’s psyche to experience aspects of the collective unconscious, various archetypes, images, complexes, and energies can be personally experienced, leading to profound moments of catharsis, healing, insight, and what Jung called, ‘numinosity’: overwhelming feelings that burst forth when one is confronted with the power of transpersonal images, archetypes, and experiences. In other words, a full-blown mystical experience.
The implications of understanding the psychedelic experience through a depth psychological lens cannot be overstated, and helps us better understand what Grof meant in his famous axiom: “Psychedelics are to the study of the mind what the telescope is for astronomy and the microscope is for biology.”
The Collective Unconscious and Psychedelics For Psychedelic Facilitators
If you are a psychedelic therapist or facilitator seeking to integrate a depth psychological approach into your practice, it is important to never overlook the significance of the unconscious and the critical role that it plays in psychedelic work. This means expecting the unexpected, listening for the deeper, unconscious threads in a client’s process, and always approaching this work from a place of humility and caution. One could say that the essential function of psychedelic therapy, from the beginning of preparation, through the dosing session, to post-trip integration sessions, is essentially one long process of integrating material from the personal and the collective unconscious.
Depth psychology will inevitably require you to learn to speak two languages at once, as you keep one foot grounded in the world of ego consciousness, persona, and outer objective facts, while maintaining another firmly rooted in the world of symbol, metaphor, myth, and subjectivity. Becoming literate in this dream language takes time, practice, and a dedication to your own inner work as well.
Join us for our live 8-week course on everything professionals need to know about psychedelics, integration, and so much more, Navigating Psychedelics for Clinicians and Therapists. Next semester starts on September 23, 2021.
It’s important to remember this challenging stance requires letting go of dogmatic perspectives, beliefs and certainties, as well as cultivating a certain level of humility and openness. Never forget that each time your client is venturing into psychedelic space, they are venturing into the unknown. The role of the guide or psychedelic therapist is to be a light along the way, to clear the path as much as possible, and to point the journeyer in the right direction as they bravely step into their own star-lit darkness.
The enduring message of depth psychology, however, is that those stars, and that darkness, are not yours alone. The inner world is not an empty void of nothing, but a fertile space utterly saturated with meaning, the comprehension of which can take a lifetime. The collective unconscious belongs to the collective heritage of humanity, is passed down to us in myth over countless millennia, and is remembered in our dreams and visions.
Perhaps this is what Joseph Campbell meant when he famously said, “And where you had thought to be alone, you shall be with all the world.”
About the Author
Simon Yugler is a depth and psychedelic integration therapist based in Portland, OR with a masters (MA) in depth counseling psychology from Pacifica Graduate Institute. Weaving Jungian psychology, Internal Family Systems therapy, and mythology, Simon also draws on his diverse experiences learning from indigenous cultures around the world, including the Shipibo ayahuasca tradition. He has a background in experiential education, and has led immersive international journeys for young adults across 10 countries. He is passionate about initiation, men’s work, indigenous rights, decolonization, and helping his clients explore the liminal wilds of the soul. Find out more on his website and on Instagram , Twitter (@depth_medicine) or Facebook.
About the Illustrator
Martin Clarke is a British Designer and Illustrator from Nottingham, England. Specializing in branding, marketing and visual communication, Martin excels at creating bespoke brand identities and striking visual content across multiple platforms for web, social media, print and packaging. See more of his work here.
In this episode, Michelle and Kyle interview Ph.D. candidate and return guest, Benjamin Mudge.
You may remember Benjamin Mudge from Solidarity Fridays episode 59, where he talked about the controversial topic of bipolar people taking psychedelics: something he knows a lot about as someone who has been managing his own bipolar disorder with ayahuasca for 12 years (to the point where he now considers himself “post-bipolar”).
In this “Part 2” episode, he discusses what his options are as a Ph.D. candidate who is certain he’s figured out a way to help save countless lives but doesn’t have a ton of expendable money, a massive team behind him, or a clearly defined path: What are the requirements necessary for creating a protocol for bipolar people? How can you prove efficacy and appease ethics departments the fastest? How do you actually begin a research study?
And he talks about a lot more surrounding bipolar disorder and ayahuasca: why people with bipolar shouldn’t have other reactionary substances with ayahuasca, why THC can amplify brain destabilization, the work of Dr. Leanna Standish and Dr. Victoria Hale, how clinical methods too often strip away spirituality in favor of reductionism and results, how “micro ceremonies” have helped save his life, the idea of “pharmahuasca” and maintenance medications, the importance of sacred reciprocity, and why the best path toward affordable access may be a combination of the efforts of nonprofits and for-profits.
Notable Quotes
“All I can say in truth is it’s a theory, but I honestly believe that I’ve worked out something that the community as a whole does not get yet, and that’s about how the other ingredients (harmaline and tetrahydroharmine) play a crucial role in the brew. And I’m aware that that’s a very arrogant thing for a guy without a PhD …to talk about, but this is what I believe I’ve figured out.”
“Every psychiatrist says to every bipolar person: ‘You need to take pills for the rest of your life.’ And actually, I agree with them. But I’m saying these could be freeze-dried ayahuasca or it could be pharmahuasca pills. It doesn’t have to be Seroquel. It doesn’t have to be something that numbs your creativity and your spirituality and your libido.”
“In a lot of ways, I would prefer to work with someone who’s going to make millions of dollars out of this if it’s going to get the medicine to my people quicker than working with [a] University or working with a not-for-profit like MAPS, who are going to take 20 years to do it.”
“This whole concept of pharmahuasca is really, really controversial. And quite frankly, it is, effectively, biopiracy in the sense of: it is taking an Indigenous, traditional medicine, turning it into a pill, and selling it in the Western market. There is a lot inherently wrong with that unless a huge amount of the profits from that goes back to the Amazon.”
Benjamin Mudge has a background in music, art and political activism, and is now a PhD candidate in the Psychiatry Department at Flinders University, as well as Director of Bipolar Disorder CIC. He taught himself the science of bipolar disorder, while working at Neuroscience laboratories and GlaxoSmithKline, to be able to manage his own personal experience of manic depression. After psychiatrists prescribed him 17 different pharmaceuticals (all of which were problematic), he gave up on pharmaceutical psychiatry and decided to find his own solution to living with manic depression. He has been managing his bipolar disorder with ayahuasca for 14 years – without any need of pharmaceuticals – and was awarded a PhD scholarship to research whether his personal protocol could assist other bipolar people. His future vision is to make ayahuasca ceremonies available to bipolar people as an alternative treatment to pharmaceutical drugs.
In this week’s Solidarity Fridays episode, Joe and Kyle do something a little different.
If you’re a regular listener of the podcast, you probably know a few things about the team by now: they try to feature lesser-known voices in the space, they believe there is no one-size-fits-all model for psychedelic-assisted therapy, and they’re open to multiple different possible pathways towards access to psychedelics. And while they recognize the dangers of over-medicalization as well as the corruption and massive profits seen so often in commercialization and big pharma, they also recognize that many lives have been saved as a result.
We were all pumped to have someone on the podcast from such a well-known and pioneering group as MAPS to break down SB-519 from an insider’s perspective and offer explanations for actions that may have seemed suspect (PTSF73, with Ismail L. Ali from MAPS). We thought it was pretty in line with what listeners have come to expect from the podcast. So imagine our surprise when what we thought was a harmless Instagram post promoting the episode was met with a bombardment of comments from Decriminalize Nature and their supporters, most of which were saying that we weren’t giving a voice to DN, with some even saying we were somehow in cahoots with MAPS and being paid to push a false narrative.
Rather than reply to every comment or feel bullied into immediately inviting representatives from Decriminalize Nature onto the podcast, Joe and Kyle decided to instead respond here in this episode. Enjoy!
Notable Quotes
“It seems to me to be an immature understanding of how politics in America works. It seems like these would be the people taking pitchforks and guns to the statehouse to do a revolution, but instead, they’re doing Instagram comments. And I get it- it’s probably not a good idea to do violence. But this is the vibe I’m getting: They’re really, really angry, they want total revolution. Do you get total revolution through Instagram activism? Probably not.” -Joe
“I’m more philosophically aligned with Carl Hart, which is calling out Decriminalize Nature as doing mental gymnastics to support their drugs of choice. And I want to see Black men and women out of prison. I want to see people of color no longer victims of the drug war. …I also see that we want people to be healed. Psychedelics can help people improve their lives and get better relationships (certainly has helped me). So what’s the way to do that? Is it total anarchy? Is it like, ‘Lets usurp the medical system’? It seems like DN wants to play outside the scope of the medical infrastructure. Fine, let them do that. It’s just, I’m on a different track.” -Joe “I want DN to win. I want DN to be successful. I also want DN (and I’ve said this many times on the show) to figure out how to have better relationships in this space. Because I hear that’s one of their fundamental issues, is they don’t have any great relationships in this space, and the excuse is that everybody’s in a cabal and out to get them. Perhaps you’re not compromising. Perhaps you’re not able to have reasonable conversations.” -Joe
“In a field that is sometimes boundaryless and ego-dissolving, it’s really important to have boundaries.” -Kyle
Raising children requires a lot of patience, compassion and energy, which is why parents like me turn to microdoses of LSD.
My introduction to LSD happened in 1997 at Penn State University. Phish’s Lawn Boy CD acted as the soundtrack and de facto tour guide for that trip. It was such a fantastic experience that I crammed seeing dozens of Phish concerts on psychedelics into my college curriculum. The acid ignited my senses and soothed my soul; worries about my future and body fat percentage faded and I could live in the moment; one with the music. Then late one night in 2004 atop a muddy mountain in Coventry, Vermont, Phish momentarily ended and a new era of my life began.
I met a man. We fell in love. Swept up in the fairytale romance, I was blissfully unaware that my freewheeling, psychedelically enhanced Phish festival days were being replaced with the crushing realities of juggling a job with family life and childcare concerns. For years I feared that I would never find balance without making myself—or my husband and kids—miserable. Luckily Phish and LSD still play an important role in improving my life, though in much smaller doses. So how does a modern mom—between work, cheer practice, swimming lessons, and PTA meetings—find time to start microdosing lysergic acid diethylamide?
Join us for our live 8-week course on everything professionals need to know about psychedelics, integration, and so much more, starting on September 23, 2021: Navigating Psychedelics for Clinicians and Therapists.
How Does One Become a Microdosing Mom?
In 2009, I was too busy working long hours at a weekly tabloid magazine, planning my wedding, and buying a house to care that Phish reunited. During the next few years, life changed so rapidly in such a short amount of time that I lost sight of my own needs and could feel the light inside me dimming. I got married in October and was pregnant by Christmas. Those were happy days, but just a week before my daughter’s first birthday (and the day before my own birthday) my father died undergoing heart surgery.
The day after his funeral, I dropped my one-year-old off at my mother-in-law’s house in an utter haze before heading to my first day of work at a brand-new celebrity weekly magazine. Quietly sobbing in a bathroom stall during lunch and panic attacks before editorial pitch meetings became my normal routine, while everyone I loved told me that the demands of the job would be the best way for me to get through my grief. I wanted to believe them. Instead, I felt sadder and meaner to those closest to me as they reminded me that I was no different or special than any other working mother. My doctor gave me a lecture on my weight gain and a Prozac prescription.
For years, I self-medicated with too much cannabis and wine and popped Prozac. I quit it all to get pregnant again. My second daughter was delivered in distress at 31 weeks. She weighed just two pounds. I was too scared to celebrate her birth and fell deeper into depression. Today she’s a strong-willed, fearless five-year-old and I love her more than words can express. The entire NICU experience left me with severe PTSD, which I had no time to truly treat because I had to get back to my magazine job. I spent just two hours a weekday with my girls and half that time I couldn’t wait to put them to bed because I was too mentally drained and depressed to find any joy in the motherhood journey.
When I got laid off a year later, I felt relief for a brief moment before the anxiety, despair, and depression of not having a steady income crept back into my brain. Of course, there is no time to properly deal with those feelings when you’ve got a teething toddler and curious kindergartner. I desperately wanted to be a better mom, but some days all I could do was prop them up with snacks and the Disney channel and weep silently in the next room. I know I’m not the only parent that experiences this.
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Could Parenting and Psychedelics Go Hand in Hand?
“When you’re a trauma survivor, you think you’ve healed and then you have children and they just push you into your shit,” Pepper Wolfe, a New York-based yoga therapist and wellness coach tells Psychedelics Today. “After my first was born I was struggling with postpartum [depression] and then my mom was diagnosed with pancreatic cancer. She died when I was six months pregnant with my second and I could not snap out of it. No amount of meditation, yoga, talk therapy, or breathwork made me feel better. I was hitting a wall, not getting better.”
While Wolfe, who is also a licensed social worker, recalls feeling short-fused and super-triggered by normal childhood things, like tantrums and messy meals, I flashback to my own experiences with my young daughters. “I fell apart and was not the mom I wanted to be,” Wolfe tells me. Her dark days could be my dark days. And then, while cleaning her basement she found a long-forgotten stash of magic mushrooms. She took them. “And it was powerfully transformative in my perspective, my reactivity, my patience, and how I felt my body,” says Wolfe. “It was like the lightness came back.”
While that was a full-on trip, Wolfe says that she has since learned how to use psychedelics “in a more disciplined, formal way,” which has helped her to be a better parent by healing her past wounds. “I found that things that I had been working on for years in talk therapies, these issues were just clearing up, these blocks were being removed, and I was having new insights.”
Curiosity got the best of me once I noticed microdosing being discussed as a sort-of-Hail-Mary-miracle in my Phish-loving parents’ social media group. I recalled the bliss of tripping at a show immersed in the sounds and lights and energy. Though I have no desire to melt my face off and then attempt to make patty melts for family dinner, I did wonder if microdosing could be the key to calming my short-fuse and lack of patience for the nitty-gritty of parenting.
I am still in awe of the fact that a tiny bit of LSD helps me to be the mother I’ve always imagined I’d be. I can’t say the same for Prozac.
Obviously, taking a do-it-yourself-at-home approach to dabbling in psychedelics is not for everyone. I’ve used cocaine in conjunction with Weight Watchers to lose 100 lbs., so I may be a little crazy, but I’m also open to experimentation for the sake of self-improvement. That’s how I ended up asking a friend to “get me some Lucy.” I skipped the shrooms and went right for the chemical because I have never been a big fan of psilocybin—it gives me intestinal distress, that is, if I could even chock them down, which for me, is a bad way to begin a trip. Plus, I’ve always preferred the smooth climb to the peak and comedown cycle of an acid trip as opposed to the continuous up and down sensations I experience on psilocybin-containing mushrooms.
A Microdose Experiment
My friend showed up with a little, inconspicuous bottle and said, “This is such a small amount, I can’t charge you.” He left with a carton of eggs from our backyard flock. I stood, alone, in my kitchen looking at that tiny drop encased in amber glass. No one was home; I had hours alone ahead of me. I thought back to that night at Penn State and all of the Phish shows where I felt carefree. Yearning to feel some iota of that joy again, I touched the tip of the dropper to my tongue. Must be a microdose, right?
Twenty minutes later I was at the grocery store, giggling about cheese names and wandering around the glossy stacks of apples and pears in produce. I patiently waited with a smile on my face to pay for the manchego. Back home the living room curtains rippled and dewdrops glistened like chunky metallic glitter on each blade of grass in the backyard. Giggling uncontrollably, I realized this might be more than a microdose.
An acid trip can last anywhere from eight to 12 hours on average. When my husband walked in, I informed him of my microdosing misjudgment. We laughed and he promised to get the kids off the school bus and handle homework duty. I asked Alexa to “play Phish songs” and danced while dusting the house, enjoying the burst of energy. As the sun set on that evening, I began to come down but still had energy to run around the backyard helping my girls catch and release fireflies. I felt genuinely connected to them for the first time in as long as I can remember.
Brad Smith* had a similar experience. The father of two tells me that microdosing LSD “continues to bring me to a more open and understanding place in my daily life, which includes dealing with my two toddler boys. Empathizing with a struggle they are enduring that I would have considered trivial previously, has helped me to better communicate and provide for them.”
Remember, the whole point of microdosing for me was to get mentally healthy and happier without actually hallucinating. Since that day, I’ve learned 10 micrograms works best for my body—I spent a week experimenting while my daughters were on vacation at their grandma’s farmhouse. And I can honestly say that microdosing has made me a better parent by easing my depression and making me more approachable. Plus, I’m more active, aware, and available to my girls both emotionally and physically. I delight in playing games and crafting with them and even have the energy to race around the backyard playing Freeze Tag. I am still in awe of the fact that a tiny bit of LSD helps me to be the mother I’ve always imagined I’d be. I can’t say the same for Prozac.
What The Experts and Other Microdosing Parents are Saying
Much like my own experience misjudging a microdose, it’s a common occurrence. Adam Bramlage, who hosts a microdosing course for DoubleBlind Mag and is the Founder and CEO of Flow State Micro, explains to me that the very first thing a person needs to do is dial in their dosage. “It’s important to remember that a very small amount of LSD—especially in liquid or even paper form—can be very, very strong,” says Bramlage. “It is important for parents to start low and go slow—that’s somewhere between 5 or 10 micrograms. Once they find the ‘sweet spot,’ which is the dose that they feel but doesn’t have that classic psychedelic effect, they can experiment with protocols.”
Bramlage recommends microdosing a few days in a row to properly start the process. The Stamets protocol—either five days on and two days off or four days on and three days off—is a popular approach. For beginners, Bramlage usually recommends the Microdosing Institute protocol, which is one day on and one day off. He says, “There is a 48-hour effect to psychedelics, even in small doses. We call it the afterglow or the halo effect. If starting specifically with LSD, which can be considerably stronger than psilocybin in small doses, the user wants to make sure they have the right dose; having the day off will let them see how it’s affecting them.”
According to Bramlage, the Fadiman protocol, which is one day on and two days off, is “a great one for parents because again you’re getting the day off, which is the afterglow, and then the second day off, you’re getting back to baseline so you can notice a difference.”
He speaks from experience. As a single dad with shared custody of a 7-year-old daughter and a 12-year-old son, Bramlage says that microdosing LSD “helps increase my energy and stamina throughout the day. It seems to block that default grumpy old man that overreacts to the spilled milk. It puts you in a flow state and when you’re more in the moment and not thinking about other things you can be more present. It allows people to live in the moment instead of worrying about the future or ruminating over the past.” Who couldn’t benefit from that?
Wolfe says she has a lot of friends that “microdose on LSD and are having a lot of peak experiences, flow states, and great work performances. And I just kept thinking, ‘I just want to be a better parent. I want the generational trauma to stop with me. I don’t want to make my wounds their wounds.’ And for me, that’s what psychedelics did.”
Microdosing for Parents: Not a Miracle Cure for Everyone
Of course, microdosing doesn’t work for every parent. Oregon mother of five, Ashleigh Stevenson*, didn’t see any benefit from trying microdosing. “I was looking to improve my mood and allow me to be a more present parent to my crew, which includes 2-year-old twins,” she says. After getting no relief from magic mushroom capsules, she moved on to LSD. “But it still didn’t do anything for me. I knew it wouldn’t make me trip or anything like that, but it didn’t make me feel any happier or at peace with my crazy home life. I just felt more anxious, like what is wrong with me? Why won’t this work?”
She’s not alone. Washington D.C. native Leo Greene* is disappointed in his microdosing experience, too. “I’m normally a pretty happy-go-lucky guy. But the pandemic and being home with the kids nonstop for like a year really put me in a difficult place, and I struggled not to default back to yelling. Parents in my social circle were raving about finding their joy and having the energy to chase their kids around the National Zoo,” he shares. “So I tried [microdosing] a few times, and what a letdown. I felt nothing, nada, zilch.” Though Greene says, he is open to continued experimentation. “I will keep messing around with the dosage and hopefully find one that works for me. My kids are the best, and I want to be my best as a dad for them.”
Due to restrictive drug policies, placebo-controlled studies on psychedelics are few and far between. Despite that, the Imperial College of London managed to conduct the largest placebo-controlled trial on microdosing psychedelics, although it was ‘self blinded’ meaning participants did it all themselves. The results suggest that the benefits of microdosing may be the result of the ‘placebo effect’—or all in our minds. In other words, we might be creating our own microdosing euphoria more so than the LSD. During the study, 191 participants followed online instructions on incorporating placebo control into their microdosing routines to observe whether it can improve cognitive function and psychological well being. There was significant improvement of all psychological outcomes for the microdose group, however the placebo group—who had no idea they weren’t taking the psychedelic—also experienced nearly equal improvements.
However, that doesn’t stop many parents from having very positive effects, like Oregon native Danica Aria* who is positive that microdosing LSD makes her a better mom, too. “I don’t think it’s hindered my parenting skills but rather helps bring me more patience and calmness to many scenarios that would normally stress me out. I wish other parents would know the beneficial qualities hallucinogens can provide,” she says.
Bramlage believes that day is coming. “We have long known that LSD has been an amazing chemical and agent for change,” he says. “I believe that psychedelics and microdosing are the secret to saving our society and that all starts with re-educating people. We need to break the myths down, to tell the truth—let parents know that there are amazing potential benefits and uses for LSD.”
Until then, you can find me hanging out with my friend Lucy whether I’m at home getting crafty with my kids or at Phish shows surrendering to the flow.
*Name has been changed
About the Author
Amy L. Hogan delights in writing about celebrities, cannabis, psychedelics and sometimes even witches for both print and digital media. In 2001, she received her Bachelor of Arts degree from The Writers Institute at Susquehanna University. She resides on the East Coast with her husband, two daughters, three cats and a chicken named Fluffhead.
In this episode, Kyle interviews Dr. Devon Christie: Vancouver-based counsellor, instructor, and Therapeutic Services Director for Numinous Wellness Inc., and Will Siu, MD, DPhil: Los Angeles-based Psychiatrist. Both are MAPS-trained in MDMA-assisted psychotherapy and are currently co-investigators on a study investigating MDMA-assisted therapy for fibromyalgia.
They talk about chronic pain: how it overlaps strongly with PTSD, why MDMA is the best candidate for success in treating it, and how we can retrain the brain and shift our relationship in how we experience pain. And they talk about how psychedelics are great tools but also a risk for retraumatization: If the movement for access to these medicines outpaces both the science and the amount of people trained in helping someone work through an experience, could we be creating even more trauma?
And they discuss the mind-body connection: how implicit memories and lack of touch and reciprocal engagement can lead to a developing brain not learning how to manage pain; the concept of learned response looping, how to complete a survival impulse in an organized way, and the optimal arousal zone; how oppression and religious or cultural judgement changes one’s relationship with their body; and how learning more about the fascia could be the key toward understanding how the body’s different systems influence each other.
Notable Quotes
“Even in modern medicine, when people get sick, you can almost see this philosophical orientation of: ‘The body is not to be trusted; I’ve been betrayed by my body.’ There’s a lot of fear people have towards their bodies, which I think is perpetuated in how Western medicine holds things in general (not necessarily intentionally, but through the legacy of time), whereas in my post-graduate learnings and forays into somatics and trauma and functional medicine, it’s like: Actually, the mind-body split is false, and every single moment, my felt experience is informing my cognitive processes and my thoughts and vice-versa. And so I think where this then brings us, in terms of pain management, is needing to really acknowledge this as true and start to really empower people back into trusting the wisdom of their bodies.” -Devon “In my first intramuscular ketamine experience, I sat in my Doctor’s office and I was doing all these different movements, which, at the time I didn’t know what they were, but they were different yoga poses (yoga is nothing I’ve ever been into). But I was able to do [them] and flex and be more supple in so many different ways during my ketamine session, and that made very little sense to me at the time. …I wonder if ketamine- it’s so physically dissociative and it’s so unique compared to the other psychedelics- is it almost like opening up and loosening the unconscious of the fascia itself, and is that why we’re able to move and dance and flow from a physical nature much more differently than with other psychedelics?” -Will
“One of the things that we know in healing chronic pain is that we need to help people reconceptualize pain, and perhaps pain, instead of being this big, bad, awful thing that’s happened that I have to live with; well, what if pain had a voice? What would it be saying? If our body-mind is intelligent, then what is this manifestation of physical pain about? And to get curious about that and to then be able to explore it and with the help of psychedelics …there’s tremendous opportunity to really shift our internal relationship, not only in how we think about it, but truly in how we experience ourselves.” -Devon
“When we really shift our attitude and we have a very powerful emotional experience in terms of maybe reconceptualizing who we think we are [or] our relationship to our pain, and that has a very positive emotional valence, then there’s this opportunity that that’s really going to stay with us. If a traumatic experience can have such a lasting impact on us, well, why not also an extremely positive experience, and one that’s shared relationally, where we’re witnessed and there’s connection?” -Devon
Dr. Devon Christie, MD, is a clinical instructor with the UBC Department of Medicine and has a focused practice in chronic pain. She is a Registered Counsellor emphasizing Relational Somatic Therapy for trauma, and a certified Mindfulness Based Stress Reduction teacher (UCSD) and Interpersonal Mindfulness teacher (UMass). She is trained to deliver both MDMA-assisted therapy for PTSD (MAPS USA) and ketamine-assisted psychotherapy. She is passionate about educating future psychedelic therapists on trauma-informed, relational somatic skills and is co-founder of the Psychedelic Somatic Psychotherapy training program. She also teaches for the California Institute of Integral Studies (CIIS) Certificate Program in Psychedelic Therapy and Research, the Integrative Psychiatry Institute Certificate Program in Psychedelic Assisted Therapy, and the ONCA Foundation Psychedelic Therapy program. She is currently Principal Investigator and study therapist for a Canadian MAPS-sponsored open-label compassionate access study investigating MDMA-assisted therapy for PTSD, co-investigator on a study investigating MDMA-assisted therapy for fibromyalgia, and is the Medical and Therapeutic Services Director with Numinus Wellness Inc.
Will Siu, MD, DPhil, completed medical and graduate school at UCLA and the University of Oxford, respectively, before training as a psychiatrist at Harvard Medical School. He remained on the faculty at Harvard for two years prior to moving to New York City to further pursue his interest in psychedelic medicine as a practitioner and public advocate. Will is an advisor to Bexson Biomedical and People Science. He, along with Devon Christie, MD, and People Science, is preparing a pilot research study for MDMA-assisted psychotherapy for fibromyalgia. Will has been trained by MAPS to provide MDMA-assisted therapy and maintains a private practice in Los Angeles. He teaches and supervises therapists and psychiatrists as part of his clinical practice.
In this week’s Solidarity Fridays episode, we’re back to the old school crew of Joe and Kyle again, this time with no news but plenty of conversation.
They first talk about the origin of Psychedelics Today and the first version of Navigating Psychedelics: how they found themselves wanting more and more to talk about transpersonal experiences and realizing they were living in a culture where professors didn’t want to talk about any kind of depth work, nobody at conferences seemed to know much about Stan Grof or Holotropic Breathwork, the drug war was raging on, and even Rick Strassman was telling Kyle that science doesn’t want to hear about the transpersonal.
From there, they discuss a lot more: How the limitations of humanistic psychology led to the creation of transpersonal psychology, what the term “transpersonal” entails, how different ecosystems demand different rules, the concept of negentropy, William James, the logistics of reincarnation, why it’s wrong to dismiss archetypal astrology, the idea of healing as a side effect of exploration, and the difficulty of creating a training manual for something as relational and process-oriented as Holotropic Breathwork or psychedelic therapy.
And they talk about their goals with Psychedelics Today: Learn to work with the nuance and wild complexity that lives in all parts of this psychedelic renaissance, take small steps to achieve small goals, remember to live passionately and not fall into a capitalistic rat race, and most importantly; to do their best to work together with everyone else in this space to make this more of a community.
Notable Quotes
“Thinking about psychedelics in general and psychedelic therapy, do we create these highly detailed protocols around the therapy, or do we understand the art of it and leave space open for more of a process-oriented approach and understanding that there’s a lot of nuance and it’s really hard to proceduralize some of this stuff?” -Kyle
“Study a particular science far enough and you’ll see that the science ends at a certain point.” -Joe “It doesn’t make sense. All of this stuff doesn’t make sense. We’re paying tax dollars to incarcerate people for not hurting other people …when we could be spending those dollars to help us survive the next 50 years better by spending on climate projects. Why is it better to lock families up for generations than to save countless lives in the future and preserve biodiversity on the planet?” -Joe
“What is existence other than chaos with a little bit of rhyming with the past?” -Joe
Phencyclidine or “angel dust” is a misrepresented psychedelic intertwined with a history of racism and police brutality. But efforts to rehabilitate this drug are met with scorn.
This is the second part of a two-part series on why the psychedelic scene ignores PCP. Check out Part 1 here.
PCP, a drug that also goes by the names “angel dust” and “dipper” among others, remains one of the most stigmatized and misunderstood psychedelics around. However, there is little scientific evidence to suggest that PCP is any more dangerous than any other drug. Alcohol, ketamine, LSD and acetaminophen (Tylenol) can all be just as hazardous if used recklessly.
Much of what people think they know about PCP is shaped by outdated media scare stories and urban legends, not actual evidence. (For more on the science, history, discovery and true dangers of PCP, read Part 1 of this series.) Yet the psychedelic community largely ignores PCP while pushing for the legalization of drugs like MDMA and psilocybin.
One aspect of PCP that cannot be ignored is how this mythology directly plays into the militarization of law enforcement and the proliferation of police brutality. The specific demonization of PCP is not only unwarranted, the stigma can be more deadly than the drug.
PCP was discovered in the 1950’s and was used clinically as an anesthetic for about a decade before being replaced by ketamine—a closely-related drug that offers the same pain-killing benefits with less hallucinations. Sometime in the ‘60s, PCP made its way onto the streets of San Francisco’s Haight-Ashbury district, then spread across the nation. In its wake, horrific stories of users gouging out their eyes or withstanding storms of bullets followed.
Strangely, illicit PCP use has largely been restricted to the U.S. “It has failed to gain traction anywhere else on the planet,” according to an analysis byVICE. Its popularity has waned since the ‘80s, and PCP use remains largely constrained to cities like Philadelphia, Los Angeles and Washington, D.C. But for much of the ‘70s and into the ‘90s, PCP was the panic drug du jour.
In 1977,Time Magazine described it as “A Terror of A Drug” while in 1980 the Chicago Tribune warned its allure was the “Sniff of Madness.” In 1982 the Los Angeles Times pegged it as a “Modern-Day Plague,” according to historian Jacob Taylor’s thesis,PCP in the American Media.
“It’s kind of like a part of police lore, this substance that people take that makes them immune to pain and unreasonable and gives them superhuman strength,” Hamilton Morris, a chemist and documentary filmmaker who has done films about both the positive and negative aspects of PCP, tells Psychedelics Today. “It’s almost designed to terrify law enforcement.”
The stark reputation of PCP soon became a justification for police violence, as the idea spread “that users of the drug, once on a violent rampage, were almost impossible to stop,” Taylor reports. “Police spoke of being thrown around ‘like ragdolls,’ and of needing six or more officers to physically restrain one intoxicated individual. Most notoriously, several incidents were documented in which arrestees high on PCP broke free of handcuffs by simply tearing apart the steel-link chains.”
There’s really little actual evidence to back up these claims. A 1988 analysis in theJournal of Clinical Psychopharmacologylooked at 350 studies of PCP and only found three instances of violence, leading the authors to conclude, “PCP does not live up to its reputation as a violence-inducing drug.”
Furthermore, these tales of super human strength may sound familiar: The “negro cocaine fiends” of the early 20th century were an invented media legend used as an extension of the Jim Crow South to demonize Black people. Similar stories of bloodthirsty cocaine users with hyper-strength impervious to bullets were instrumental in banning cocaine and heroin under the Harrison Tax Act.
The specific demonization of PCP is not only unwarranted, the stigma can be more deadly than the drug.
Phencyclidine and Police Brutality
There are echoes of that history in how PCP is perceived by law enforcement today. And the reputation of this drug making users into frenzied killers has real world consequences, especially given that PCP is a cheap drug “linked to urban zones of poverty, unemployment and high crime,” as VICE reports. “In other words it’s a drug linked to inequality, and groups of people who are more likely to be excluded from the mainstream economy, with housing and employment problems, such as the Black community.”
Police officers commonly use fear as an excuse for lethal force—and this defense often works. In the shooting of Philando Castile, officer Jeronimo Yanez of the St. Anthony, Minnesota Police Department, told jurors “I was scared to death. I thought I was going to die,” according to thePioneer Press. Yanez was not convicted. And the “I-feared-for-my-life narrative” is only multiplied when a strange, infamous drug is introduced.
“When you really think about what that does to the psychology of law enforcement, it’s a terrifying idea,” Morris says. “If they genuinely believe that someone has superhuman strength, that means they can kill you easily. If you believe that the people who use this substance have superhuman strength, that’s a justification for excessive lethal force.”
This is exactly what has happened on numerous occasions, even in recent history. On March 23, 2020, Rochester police approached Daniel Prude, who was naked and having a mental health episode. Officers placed a ‘spit hood’ over Prude’s head, a mesh bag designed to prevent spitting and biting. They then pressed his face into the ground for two minutes, suffocating the 41-year-old man.
A year later, the New York State Attorney General announced the seven officers involved in the case would not face any criminal charges—their lawyers argued that PCP had killed the man, not their actions. A medical examiner’s report listed the death as a homicide, but noted that PCP in Prude’s system contributed to his death.
Of course, just a few weeks after Prude’s death, George Floyd was murdered in Minneapolis by officer Derek Chauvin under similar circumstances: suffocation while being pressed into the ground. In fact, one of the other officers, Thomas Lane, can be heard asking Chauvin if Floyd might be on PCP. Floyd later tested negative for the drug, but methamphetamine and fentanyl were found in his blood. So Chauvin’s defense emphasized that these drugs must have killed Floyd—not the fact that his knee was on Floyd’s neck for 9 and a half minutes. A jury did not agree and convicted Chauvin of two counts of murder and one count of manslaughter.
The case of Laquan McDonald is another rare case in which a police officer was convicted of murder for killing an unarmed civilian. In October 2014, McDonald was walking away from Officer Jason Van Dyke when he was shot 16 times in the back. Van Dyke wasn’t charged until over a year later when dashcam footage was released via a judge’s order.
During the trial, a pharmacologist named James Thomas O’Donnell testified that McDonald was “whacked on PCP,” which had been found during an autopsy. But jurors weren’t convinced and found Van Dyke guilty of 16 counts of aggravated battery with a firearm and second-degree murder.
Typically, however, when PCP is involved, that isn’t the case. In 2016 Terence Crutcher was shot dead by officer Betty Jo Shelby in Tulsa, Oklahoma. An autopsy showed “acute phencyclidine intoxication” and also the presence of TCP, a similar drug to PCP. A jury found her not guilty.
“Psychedelic enthusiasts were conspicuously silent when Van Dyke used PCP as justification for his savagery,” Dr. Carl Hart, a neuroscientist and professor of psychology at Columbia University wrote in his most recent book, Drug Use For Grownups. “We also didn’t hear a peep from them when Betty Jo Shelby, a white Oklahoman police officer, evoked the ‘crazy nigger on PCP’ defense to justify her killing of unarmed black Terence Crutcher.”
But PCP doesn’t actually have to be involved, either. The most famous example is likely from March 1991, when Rodney King was yanked from his vehicle and savagely beaten by four Los Angeles police officers. One of them yelled, “He’s dusted!” but King later tested negative for PCP—only alcohol was in his system.
However, during the trial, a “drug expert” declared the officers were “justified” in their belief that King was under the influence of PCP, according to the Chicago Tribune. The officers were acquitted, although two were later sentenced to 30 months in prison by a federal court.
‘Non-Lethal’ Weapons And PCP
One particular PCP-related incident fundamentally changed policing in America. In 1977, 35-year-old biochemist Ronald Burkholder was naked in the streets of Los Angeles, high on PCPy (also called rolicyclidine), a PCP analogue in the class of arylcyclohexylamines. Burkholder was allegedly climbing a sign pole, came down and tried to grab LAPD sergeant Kurt G. Barz’s nightstick. After a struggle, Barz shot Burkholder six times. Because he was naked and unarmed, the case drew considerable controversy, including from the ACLU.
According to Morris, this case and other police murder incidents “produced enough social pressure on law enforcement that they started to carry tasers and pepper spray,” Morris says, adding, “You can actually trace the history of non-lethal incapacitating agents being used by law enforcement to PCP.”
“Cops wanted some kind of tool that would allow them to subdue folks high on PCP without having to lay hands on them. The Taser did the trick,” journalist Matt Stroud reported forOneZero. According to Taylor, some police departments “experimented with ‘grabbing-sticks,’ nets, water-cannons, sound-wave guns, bean-bag guns, and, in a surreal example from New York City, mace-spraying robots … It created a culture of fear among police which must have had a lasting, negative impact on their work.”
“As Americans, when we participate in racism, I think we use at our disposal whatever tools are available. And sometimes PCP can be used as one of those tools.”
With a new market, many companies soon filled the gap, often openly advertising so-called “less-than-lethal” weaponry using PCP as a selling point. “A lot of companies would market to law enforcement non-lethal equipment, like tasers, stun guns, there were nets, and they would really play up the fact that these are for people that are intoxicated on PCP specifically,” Dr. Jason Wallach, a neuropsychopharmacologist who has studied PCP and related chemicals, tells Psychedelics Today. “Anytime they can sell using fear, companies will.”
Encouragement came from the federal government as well. For example, a 1994 bulletin from the National Institute of Justice advertised oleoresin capsicum—that is, pepper spray—and flat out quotes a police sergeant saying, “When confronting subjects under the influence of PCP … ‘OC is the best option short of a lethal weapon. If we did not have pepper spray, we would have to use lethal force. Having OC is another tool to use at the lowest possible level versus impact weapons, which won’t work anyway on subjects under the influence of PCP,” implying that people on PCP are impervious to bullets.
Even today companies market misinformation about PCP to sell something. Lexipol, a Texas consulting company that provides training to police departments, has a blog post on its website from 2016 titled, “5 safety tips for cops when dealing with a subject high on PCP.” It contains multiple urban legends, such as suspects breaking free of handcuffs or that PCP can be absorbed through the skin, an echo of the fentanyl touch myth that persists in the media today. It even suggests drugging people: “allow medical providers, if available and authorized, to use sedative medications to chemically restrain the patient.”
But describing these tools as “less-than-lethal” is just a euphemism—they can and do kill. A 2017Reuters investigation documented 1,005 deaths from tasers, in which 9 out of 10 involved unarmed people. The news organization was able to obtain 712 autopsies, reporting: “In 153 of those cases, or more than a fifth, the Taser was cited as a cause or contributing factor in the death.”
Tasers also don’t reduce police shootings. An eight-year study of the Chicago Police Department by the National Bureau of Economic Research, for example, noted that, “Police injuries fell, but neither injury rates nor the number of injuries to civilians were affected. There is no evidence that Tasers led to a reduction in police use of firearms.”
PCP is uniquely treated among drug users and law enforcement. Even drugs that are somewhat similar to PCP are not given the same level of stigma. But in the end, drugs are often just used as an excuse for racism and over-policing in America—the chemical itself is irrelevant.
“As Americans, when we participate in racism, I think we use at our disposal whatever tools are available. And sometimes PCP can be used as one of those tools,” Hart tells Psychedelics Today. “I don’t think that PCP is special in that way or anything like that.”
People who care about ending the drug war or generally reforming drug policy should be aware of the history of racism and police brutality that has played into PCP’s reputation as a dangerous drug. Like any drug, PCP can be abused. But what actually makes drug use dangerous often has more to do with prohibition than any intrinsic nature of a chemical. And police overwhelmingly benefit from the power dynamics of prohibition, meaning they have a deep investment in this mythology.
“It’s not really about PCP, of course,” Morris says. “The bigger issue is the way that we assign certain values to drugs as pharmacological determinism, and what the medical and political outcomes of that can be in terms of prison sentences, in terms of law enforcement’s behavior.”
This is why PCP should probably be more centered in the conversation about psychedelic drug reform. The efforts to decriminalize drugs shouldn’t just focus on the substances people think are safe or socially acceptable, but focus on ending the systems that inflict suffering on minorities and low-income communities.
“The main most important thing is for people to know that pharmacologically, [PCP] is not that dissimilar from ketamine,” Hart says. “And the sort of narratives that we tell ourselves about it has less to do with pharmacology, and more to do with these social sort of issues. I just hope that they’re not fooled by those cop stories any longer.”
About the Author
Troy Farahis an independent science and drug policy reporter that lives in Southern California with his wife and two dogs. His work has appeared in National Geographic, The Guardian, VICE, WIRED and others. He co-hosts the podcast Narcotica and can be found on Twitter @filth_filler or on his website troyfarah.com .
In this episode, Kyle and Michelle interviewreturn guest, Manesh Girn: Ph.D. candidate in Neuroscience at McGill University and co-author of over a dozen scientific publications, most recently on the neurocognitive processes behind creative thinking and the potentiality for psychedelics to enhance creativity.
Girn explains neuroplasticity and how it relates to the default-mode, salience, and other networks; how his paper maps the similarities between psychedelic mind states, dream states, and different types of thought; the distinctions between objective, subjective, spontaneous, and deliberate creativity; the difference between psychological and cognitive flexibility; how it’s an oversimplification to so strongly attribute ego dissolution to default-mode network interconnectivity, and how psilocybin affected people’s creativity and perceived insightfulness in a recent study inspired by his paper.
He also looks at some philosophical concepts from a scientific perspective: Do we really understand what ego dissolution is? Do ego death and a mystical experience always have to go hand-in-hand? Could a crazy idea that science wouldn’t qualify as “novel and useful” actually lead to both (after integrating the experience)? And is the true benefit from psychedelics in learning how to use the biological benefits of neuroplasticity in harmony with self-analysis and taking consistent steps toward lasting change?
Notable Quotes
“People are just thinking that psilocybin and LSD might be similar, but the thing with ketamine is that usually, you have to take repeated dosing. The effects maybe last a week, 2 weeks if you’re lucky, and then you [have] to do it again. And that’s because, I believe, in that context, you’re not working through the psychological content that emerged, you’re not making real, lasting change. You’re just getting this little push for a bit, and then you fall back into your patterns. And you get a push and you fall back. And if you want to be cynical, pharmaceutical companies will like that model because that means you’re a returning customer, indefinitely.” “We’re not just brains that are just disconnected from the external environment, just floating around in our heads. We’re deeply intertwined with the collective, with society, with people around us, with our nutrition, with everything going on. So therefore, taking all of these things into account [is] important, not just: ‘Forget the whole systemic cause for your issue; take this drug and maybe you’ll feel better’ in almost a Brave New World-type way. And that’s the standard way of approaching it a lot of times. So it irks me when they try to put psychedelics into this box too with these different things, which I think often, are just based [on] a fear of altered states and a fear of facing your inner demons a lot of the times. It’s like, why do that when you can take a drug and feel better, artificially?” “Obviously psychedelics aren’t a panacea that are going to work for everybody and solve everything, but I think what they do do is they draw attention to the need for inner work and the possibility of radical change, of personal transformation. Because a lot of people in their 30s, 40s, and above, perhaps, are like, ‘Oh this is who I am now. This anxiety, this depression, these bad habits: that’s just me. That’s just who I am’, which is a profoundly limiting narrative to take on, but a lot of people have that. And I think not even going through a psychedelic experience themselves, but it’s seeing other people in the media or their friends being able to change; they’re like, ‘Oh, there’s hope for changing and there’s hope for transformation.’”
Manesh is a Ph.D. candidate in Neuroscience at McGill University and has been lead or co-author on over a dozen scientific publications and book chapters on topics including psychedelics, meditation, mind-wandering, and the default-mode network. His Ph.D. dissertation focuses on the default-mode network and he is also conducting research on the brain mechanisms underlying LSD, psilocybin, and DMT in collaboration with Dr. Robin Carhart-Harris and others from the Imperial College London Center for Psychedelic Research. In his free time, he also runs a YouTube channel, The Psychedelic Scientist, where he discusses the latest findings in psychedelic science in an easy to understand, but non-superficial form.
In this week’s Solidarity Fridays episode, Joe and Kyle are joined by lawyer and lead Policy Council at MAPS, Ismail L. Ali.
In the teams’ past coverage of Scott Wiener’s Senate Bill 519, there has admittedly been some confusion about what exactly it entails, as well as judgments made without hearing from someone on the inside. So we felt it was time to have someone on the podcast who could explain it to all of us better, and Ali was the perfect candidate, having just been a witness at the California State Assembly Health Committee hearing on SB-519 and a member of MAPS (who has been working with Wiener’s team).
And he goes into SB-519 in depth: how it sets the groundwork for future reforms, why they went a different direction than Oregon, how MAPS has been involved, why the bill has changed (concerning expungement, ketamine, and possession limits), what lawmakers are most concerned about, Decriminalize Nature’s issues with the bill, and what he hopes comes next. He also talks about his path towards psychedelics and his family history with ayahuasca and facilitation, his concerns over monopolies and repeating the mistakes of the cannabis industry, what he’d like to see replace D.A.R.E., drug exceptionalism, and the importance of recognizing celebratory drug use as a legitimate healing tool.
Notable Quotes
“A lot of the media attention it’s gotten has been focused on it as a psychedelic decriminalization bill, but one thing that I just want to acknowledge is that it’s a little bit broader than that, in the sense that it also sets what I believe to be some really critical groundwork for future drug decriminalization or even regulated, adult-use legalization.” “The idea that not having named limits means unlimited possession is not real. What that means is that it’s unknown until there is an arrest and a case that determines [it], in which case it’s going to be the judge [or] the prosecution determining what that limit is, as opposed to the people who are actually advocating in support of the bill.”
“What if we decriminalized some of these psychedelic substances based on the premise that they’re safer, or based on the premise that they’re good for you in certain cases, in certain situations? I feel that that could really undermine efforts to be decriminalizing on criminal, legal, or human rights grounds- where it doesn’t matter if the drug is good for you or not, people shouldn’t be thrown in jail for ingesting it. I think that’s another sticky point that I think we, as a movement, really need to be talking about so we’re not leaving behind users of other drugs.”
“If we know that a drug is more likely to be adulterated, is more likely to be a risk, why are we keeping it in the underground, where there’s no accountability for people who adulterate it with substances that are significantly more harmful?”
Ismail L. Ali is Policy & Advocacy Counsel for MAPS, where he advocates to eliminate barriers to psychedelic therapy and research, develops and implements legal and policy strategy, and coordinates support for clinical research in Latin America. Ismail is licensed to practice law in the state of California and also serves as Vice-Chair of the Students for Sensible Drug Policy Board of Directors. Ismail earned his J.D. at the University of California, Berkeley School of Law in 2016, after receiving his Bachelor’s in Philosophy from California State University, Fresno, in 2012, where he also studied writing and Spanish-language literature. As a law student, Ismail served as co-lead of Berkeley Law’s chapter of Students for Sensible Drug Policy and worked for the ACLU of Northern California’s Criminal Justice and Drug Policy Project, and the International Human Rights Law Clinic at Berkeley Law. To first support his work at MAPS, Ismail received Berkeley Law’s Public Interest Fellowship. Ismail believes that psychedelic consciousness is a crucial piece of challenging oppression in all of its forms, and that legal access to psychedelics is an essential part of a progressive drug policy paradigm. He hopes to help develop and advocate for just, equitable, and creative alternatives to the failed war on drugs.
Stigma against PCP or “angel dust” contradicts the science of this misunderstood psychedelic. But, will the psychedelic community ever look at phencyclidine favorably?
The retro schlock horror of cannabis turning teenagers into murderous sex fiends is nothing but laughable today. The same Reefer Madness applied to psychedelic drugs like LSD or psilocybin “magic” mushrooms is also rightfully judged to be an absurd relic of the Nixon era. Even attitudes on heroin, cocaine and methamphetamine have slightly relaxed—sure, these drugs can be highly addictive, but few believe they turn you into a bloodthirsty monster.
Yet one narcotic still remains in the public consciousness as nothing but a lethal menace that will drive users into fugues of brutal rage: PCP.
Ever since its arrival on the black market in the 1960s, PCP, or phencyclidine, has been saddled with a reputation of extreme violence, cannibalism and superhuman strength. Urban legends of “angel dust” consumers breaking squad car doors off their hinges or bursting from handcuffs persist—despite the fact that scientific evidence for PCP causing any such behavior is non-existent, to put it lightly.
Like many other demonized drugs, such as ketamine or MDMA, PCP has a long history of therapeutic use. And PCP is a psychedelic, too, not just a dissociative anesthetic. But while drug policy reform advocates are pushing the Overton window when it comes to so-called “classic” psychedelics, PCP is notably left out of the conversation. But why?
“I am deeply disturbed that there is a deafening silence from the psychedelic community while fellow drug users continue to be brutalized as a result of PCP-related misapprehensions,” Dr. Carl Hart, a neuroscientist and professor of psychology at Columbia University wrote in his most recent book, Drug Use For Grownups. But he acknowledges a likely explanation: “Drawing attention to the fact that PCP is also a psychedelic might jeopardize the reputation, and thus the availability, of other psychedelics.”
PCP could be seen as another example of “psychedelic exceptionalism,” in which certain drugs are seen as “better” than others because they are used by certain people and not others. For example, the Decriminalize Nature movement has taken the U.S. by storm, loosening laws against “plant medicine” like ayahuasca, ibogaine and mescaline cactus, not to mention psilocybin fungi. But these laws—which have passed in at least seven cities, including Oakland, Ann Arbor and Cambridge—exclude other plant medicines like opium, coca leaf, khat and more.
The same narrow-mindedness or lack of political scrutiny could be said about PCP, according to Hart and other experts, such as Dr. Jason Wallach, a neuropsychopharmacologist and assistant pharmaceutical sciences professor at the University of the Sciences in Philadelphia. Wallach has closely studied PCP, ketamine and related drugs like 3-MeO-PCP, publishing numerous reports on this class of drugs (known technically as arylcyclohexylamines), including a textbook chapter devoted to dissociative anesthetics.
“I don’t see anything about PCP that makes it inherently more dangerous than other dissociative drugs, like ketamine, for example,” Wallach tells Psychedelics Today. “I think the stigma around PCP is almost exclusively of the media’s creation.”
Understanding how that myth of PCP was created—and how the power structures it serves persist today—is essential for anyone who truly cares about drug policy reform.
Like many drugs, the profound psychoactivity of PCP was an unexpected discovery. On March 26, 1956, a medicinal chemist named Dr. Victor Maddox was developing various compounds for Parke-Davis and Company in Detroit, Michigan. Maddox showed one molecule, which he temporarily named GP 121, to his coworker, Dr. Graham Chen, who said it was the most unique compound that he had ever examined. This was phencyclidine, or PCP.
Structurally, PCP resembles a stupor-inducing drug that is produced in Corydalis cava flowers called bulbocapnine, which was used by the CIA in the agency’s Project MKUltra mind control experiments. Chen dubbed PCP a “cataleptoid anesthetic” and began giving it to animals. Some of the cats he injected with PCP would remain in a state of rigid, fixed posture for 24 hours, while a wild rhesus monkey became so calm it allowed researchers to jam their fingers in its mouth without biting.
Following further testing in animals, a Dr. Edward Domino revealed that PCP was much less toxic than opioids and human trials began around a year later. By 1963, PCP was patented and sold as a drug with the brand names Serynl and Sernylan, which come from the word “serenity.” (Not exactly the word most people associate with PCP today.)
“As patients were anesthetized with PCP, it became obvious that the drug, when properly administered by an anesthesiologist, was indeed very safe, far safer than most anesthetics that were then available,” Domino wrote in the Journal of Psychedelic Drugs in 1980. But there was a problem. Some patients experienced “the sensation of feeling no arms or legs and being in outer space,” Domino wrote.
The side effects of PCP—hallucinations, delirium, confusion—were too much for many clinicians. Chemists quickly cooked up an alternative and in 1962, chemistry professor Calvin Stevens presented a new drug to the world: ketamine. PCP was voluntarily withdrawn from the market in 1965.
“PCP and ketamine are chemical cousins,” Hart tells Psychedelics Today. “So if you’re going to classify ketamine as a psychedelic thing, you have to classify PCP as a psychedelic.”
Yes, ketamine and PCP are very similar in nature. But while ketamine is heralded as the latest “breakthrough drug” for treating mental health—which it very well could be—PCP is still considered by some to be the “most dangerous drug.” But how dangerous is it really?
For Brian, who lives in the Washington, D.C. area, PCP was like “the boogie man.” He was familiar with stories of people taking it and stripping naked in the street, so he’s not sure what finally motivated him to try it. But a friend with sickle cell anemia was dipping cigarettes in liquid PCP—what locals call “the dipper”—and said, “If this guy has fucking sickle cell anemia and he’s not scared, I can’t let him go out by himself. So I hit it too.”
Brian, whose real name is not being used, says the first thing he noticed was ringing in his ears like an alarm going off in the distance, followed by a feeling of being immersed in water. On the phone, he made a warbly sound, like batteries dying in a cassette tape deck.
“It feels fucking odd and awkward,” Brian says. “But once you come down, it’s like clarity out of the chaos. I just descend it to a single cell organism and feel in tune with every fucking thing.”
Brian says he’s had multiple, profound psychedelic experiences on PCP. “I’ve literally had moments where I definitely feel that my fucking heightened crown chakra just exploded,” he says. “It actually exploded to a different consciousness, where I was an observer of myself.”
However, Brian, who has also used DMT and mushrooms, is first to admit that it’s “not all peaches and cream,” as he puts it. Several times, he says he’s woken up in the hospital. “It’s more chaotic, and more traumatizing and more negative than it has been positive,” he says. “But those positive times have been extremely fucking groundbreaking.”
Filmmaker and chemist Hamilton Morris has tried to show both sides of this drug. In fact, Morris says PCP was behind the entire genesis of his drug documentary series on Viceland, Hamilton’s Pharmacopeia. Morris recalls arguing with an executive producer about the show’s content, who said, essentially, “Well, you have to admit that some drugs are bad.”
Morris tells Psychedelics Today that he responded, “No, I don’t have to have to admit that at all. And he said, ‘Well, what about PCP? You couldn’t possibly say that PCP is good.’ And I said, certainly I could make the case that it’s not what people think it is. And that was sort of the origin of the show.”
Episode two, “A Positive PCP Story”, aired in 2016. It features Morris as he journeys across the U.S. to speak with PCP chemists, both clandestine and legitimate, as well as people like Timothy Wyllie, a British author, a founding member of the Process Church of the Final Judgment, and artist who illustrated sacred landscapes while under the influence of phencyclidine.
In contrast, Morris also interviews people who have struggled with PCP addiction, as well as Christ Bearer, a rapper who attempted suicide on PCP after amputating his penis. Christ Bearer survived his attempt, but now says he’s “proud” of what he did.
“He felt his penis had a negative impact on his life, and cutting it off allowed him to focus on his art,” Morris told The Guardian. “If he stands by it and thinks his life is better as a result, does that really mean he did something bad?”
Horrific self-amputation stories aside, it’s clear that PCP tales like these are anomalies. It doesn’t take much Googling to find almost identical stories involving alcohol. But few people are worried about booze driving people to such violence. Yet, when it comes to PCP, stories like this tend to rise to the top.
“What you shouldn’t do is then try to extrapolate that and say, ‘This is a normal response with PCP,’” Wallach says. (Side note: Wallach and Morris are friends. Wallach appears in the “Positive PCP Story” episode, and in 2014, Morris and Wallach published a scientific review of dissociative drugs, including ketamine and PCP.) “There absolutely have been horrible things that have happened while people were intoxicated. But you could say the same thing about any intoxicant, including ethanol. There’s no good, solid evidence that PCP has a higher propensity to cause this type of response.”
Morris has himself sampled PCP, both by snorting the hydrochloride salt and smoking the freebase. “My experiences with it were, on one hand, unremarkable,” Morris says. “Given that this is a substance that is almost exclusively associated with psychosis and adverse responses of one kind or another, the major takeaway for me was that whatever supposed problems are associated with this drug are not intrinsic problems of PCP. The problems [are] associated with poverty, lack of control over the dosing, black market distribution patterns, mental illness, and so on.”
Will the psychedelic community ever come to terms with PCP like it has other synthetic psychedelics like MDMA, LSD or ketamine? Similar horror stories and misperceptions have plagued these drugs in the past, but today most people recognize the medicinal and (relatively safe) recreational value of psychedelics. PCP seems to remain a hold-out.
“I think it’s certainly something that has been ignored partially because of its association with impoverished people who have no connection to the counterculture, really,” Morris says. “Maybe the biggest issue of all is that this is a substance that middle upper class people don’t use. So in order to really change people’s minds on a large scale, it’s often the case that people have to have direct experience with the substance.”
However, the people I spoke to for this article didn’t seem optimistic that the stigmatizing attitudes toward PCP would change any time soon.
“That sort of myth is too important to opinion makers in our society, including law enforcement, including some people who are trying to distance their favorite drug away from something like PCP,” Hart says. “PCP does not have an advocate. It’s bad enough you don’t have an advocate, you need to have a powerful advocate. And I don’t see PCP having such an advocate.”
Morris agrees perceptions about PCP have been hard to change, even after the success of his TV show. And even the most adventurous psychedelic startups probably won’t want to investigate the scientific, therapeutic value of PCP, although analogs of the drug gacyclidine (a PCP derivative) are being trialed for tinnitus treatment.
“I don’t predict anyone will advocate for that in the near future. But you never know,” Morris says. “It’s just another one of many instances of a substance that has a reputation that has been sculpted, not by any intrinsic property of the substance itself, but by the social framework in which it’s used.”
Troy Farahis an independent science and drug policy reporter that lives in Southern California with his wife and two dogs. His work has appeared in National Geographic, The Guardian, VICE, WIRED and others. He co-hosts the podcast Narcotica and can be found on Twitter @filth_filler or on his website troyfarah.com .
In this episode, Michelle and Joe interview writer, psychedelic advocate, and creator of the online community and non-profit, Black People Trip: Robin Divine.
Divine talks about her path from pandemic depression and knowing nothing about psychedelics to becoming a figurehead, mentor, and people-connector through her Black People Trip Instagram account. She talks about how psychedelics are not seen as options in the Black community partly due to a fear of being arrested, but also because so few Black people are open about therapy, and even fewer talk about psychedelic use. She discusses ways to destigmatize psychedelics in the Black community, the challenges of quickly becoming a representative for others in a new field, the difficulties of living paycheck-to-paycheck and trying to take time to integrate an experience, the extra work and small pieces of “fuckery” BIPOC people have to deal with that so many people don’t think about, “The Gods Must Be Crazy”, Carl Hart, drug exceptionalism and privilege, and the racism of the drug war.
And she talks about all she hopes to do with Black People Trip: a 4-week course on the basics of psychedelics, safety, and trip-sitting, a psychedelic equity fund for Black women, a BIPOC-centered conference, and the continued encouragement of more Black people getting involved in this space. If you follow Black People Trip on Instagram, you know that her last few months have been, in her own words, “hot trash,” and she could use some help. Donate via herGoFundMe or Venmo (@divinerobin) to help her get back to helping others.
Notable Quotes
“I think it’s going to be on Black people to actually get out into neighborhoods and share their own stories and teach each other, because honestly, for me, it helps for me to learn from someone that has a shared history and that looks like me and that I can relate to. I don’t want to go to a conference and hear from a white woman that has a different life story than me. I just can’t relate to that. I can’t relate. It’s all love, but I can’t relate. …I did a very brief ad campaign on my own page just to share Black folks’ stories. People were like, “Oh yes, I want to see more of that.” And it was really so simple, but just seeing someone’s face that they can connect with made a huge difference.”
“I’ve had so many women tell me that they’ll go to a group and they’re the only one. And they’re like, ‘Yeah, it was fine, but I wanted somebody else there.’ So I really want to create spaces where we aren’t the only– we’re it.” “We’re big on church. We love our church. I don’t, but a lot of Black folks do. And so the answer is supposed to be [that] if something is wrong, go to church. Pray it away, go repent or whatever we do, and mental health is not for us. Again, it’s something that white folks do. ‘We shouldn’t need that.’ So when people do go to therapy in the Black community, we’re seen as crazy, we’re labeled as weak, and who wants that? So we avoid it, and if we do go, we don’t talk about it. Me? I love therapy. I go twice a week. I tell everybody about it.”
“I’m in full support of Black-only spaces, the same way I’m in full support of queer-only spaces and women-only spaces. Sometimes you just don’t want to be on guard.” “I think about my own family and our own history of trauma and how I can literally visibly see it just being passed down. And I think if we had been able to sit together, Grandmother, Mother, and me, and just do mushrooms or have MDMA, how different would our lives be right now?”
Robin Divine is a writer, psychedelic advocate, and the creator of Black People Trip: an online community with a mission to raise awareness and create safe spaces for Black women interested in psychedelics.
Robin discovered psychedelics last year as she searched for relief from the symptoms of chronic depression. As she became more involved in the community, she noticed a definite lack of diversity. As a result, she started Black People Trip. Her goal is to raise awareness about psychedelics in marginalized communities. She is also in the process of establishing the Entheogenic Equity Fund, a non-profit which will raise funds to help make psychedelic therapy more financially accessible and available to Black women. Donations accepted via Vemno: @divinerobin
In this week’s Solidarity Fridays episode, we’re back to the original team of Joe and Kyle, who start with some good PT news: the successful launch of our first Australian edition of Navigating Psychedelics, a “partnership of sorts” with Fruiting Bodies Collective, and a few teases of more big things to come…
They first discuss psychedelic research company, Numinus, being granted approval by Health Canada (essentially Canada’s FDA) to study MDMA-assisted therapy, and later discuss Michael Pollan’s newest book, This Is Your Mind On Plants and his previous works. And they report on the launch of The Psychae Institute, a $40m psychedelic medicine institute in Melbourne that will be studying MDMA and likely DMT (which would somehow only be the second study?!).
But most of this episode centers around two topics that keep coming up. First, sexual ethics and power dynamics within the facilitator-experiencer relationship: When is touch ok? What’s the real purpose behind it? Is the facilitator aware of what their actions could be doing? Can you trust them? How do you fully establish consent, and how do you trust someone’s consent when they’re in a non-ordinary state? Is it possible to have a psychedelic session without sexual energy coming up? And when is it ok for a facilitator and experiencer to have a relationship?
And the second big conversation is a classic, but pondered from a slightly different angle: Why do we mistrust big corporations and big pharma so much, when many of us can thank them for saving our lives? And this leads down many roads: Peter Thiel, Fauci, SB-519 possession limits, the social contract, and why lying is sometimes necessary.
Notable Quotes
“The question is, if you are in that position of power: What’s your intention for touching or doing any sort of bodywork? Do you feel that it would be beneficial, or is the person actually asking for it?” -Kyle “[A friend asked me:] Is it possible to have a psychedelic session without sexual energy coming up? And I think his point was no, you can’t, and it’s kind of just something that you have to deal with. And are you mature enough to be able to have that restraint in sessions? A lot of people aren’t. I’ve certainly felt plenty of that. Breathwork, psychedelic sessions, festivals, concerts, the works. It’s everywhere. As soon as people are amplified, sexuality’s amplified and it can throw a big wrench in things.” -Joe
“What does the FDA tell us we should eat? What does science in 2021 tell us we should eat? What are doctors telling their patients [about] how to eat? Is it based on industry-manipulated science from 20, 30, 40 years ago? Or is it based on 2021 data? When doctors are suggesting a Mediterranean diet, that’s based on data. When they’re suggesting FDA-approved food pyramid stuff, that’s just an industry scam, and that’s pretty well documented. These are problems. When your profession has been manipulated more than once by industry, there’s going to be a reason why people don’t want to believe you.” -Joe “What is the agenda here with some of these companies? Do they just want to come in and make billions of dollars and they don’t give two shits about us? It’s all about the money? Or, are some of these companies actually really wanting to help and it just takes a massive amount of capital to do research and to produce these molecules and medicines to get out to the public and to create the systems that we need to properly support people moving forward?” -Kyle
Sacred psychedelic plant medicines are increasingly entering the Western mainstream, but is it cultural appropriation?
From the medicinal and ceremonial use of mescaline-containing plants by the Indigenous peoples of Mexico thousands of years ago, to the brewing of ayahuasca by several Indigenous groups in the Amazon today, entheogens have been a part of the cultural heritage of these communities in ways that Western society is just starting to understand.
Because there are significant differences in the ways these plants have been used historically and the way Western society is integrating them, let’s take a brief look at both approaches.
Indigenous Uses of Sacred Plant Medicines and Traditions
Various Indigenous cultures have used medicinal plants with psychoactive properties for hundreds of years including the Mazatec and Huichol of Mexico, Native North Americans, tribes in Africa, and Indigenous groups in the Amazon. The uses of these plants vary from culture to culture, but have a few commonalities when it comes to their healing purposes. For most, there is a general belief in their sacredness and spiritual properties.
“Plants, in general, have been used for ceremony, food, and utilitarian purposes. Sacred plant medicines were always used in ceremonies and never used for recreational purposes. Plants were placed on this earth to heal humanity as I understand it,” Belinda Eriacho, Native American Healer, tells Psychedelics Today. “In my own experiences, these sacred plant medicines have helped me to heal intergenerational trauma, to find peace with deceased loved ones, and to look at my own life and improve many areas of [it].”
When it comes to ayahuasca, Indigenous peoples from Brazil, Peru, Bolivia, Colombia, and Ecuador have used the brew in their sacred rituals for many years. It served and continues to serve as a basis for the establishment of different spiritual traditions by these peoples. They hold the vine in high regard and believe it can facilitate the perception of the complexity of the natural world and human creation.
Similarly, the consumption of peyote in sacred rituals allowed the Huicholes and the Tarahumaras of Mexico to come into contact with divine beings or ancestors and to cure various diseases. To this day, peyote has also been adopted by several Native American peoples. They see peyote as a gift from the creator, and a direct communication channel with the “Great Spirit”.
These cultures have preserved rituals and sacred medicines but have also gone through extreme hardships in order to do so. Many Indigenous spiritual practices in Mexico were severely persecuted and banned during the Spanish Inquisition, and hundreds of thousands of natives were brutally murdered. Many other Indigenous communities in the Americas faced the same barbarities during colonization, having their codices destroyed and much of their ceremonial knowledge lost.
Western Uses of Plant Medicines
In the Western world, the use of psychedelic plant medicine can also be traced for thousands of years. A few examples are The Eleusinian Mysteries, the most famous of the secret religious rites of ancient Greece that involved ceremonies with psychoactive plants. Furthermore, Indigenous peoples of Siberia and the Sámi people of Northern Europe used Amanita Muscaria mushrooms in their sacred traditions.
Many medicinal plants have found their way into numerous products that the pharmaceutical industry sells today to treat a variety of diseases and health conditions, from aspirin derived from willow tree bark, to the current growing interest in entheogens for therapy and the possibility to revolutionize global mental health.
Scientists have been carrying out research for decades on psychedelic plants for their chemical properties and pharmaceutical potential. In this model of Western medicine, science seeks to understand these substances simply as chemical compounds detached from their ethnobotanical origin.
Adapting the uses of sacred psychedelic plants to Western medicine brings the advantage of making them accessible to people who can benefit tremendously from their properties on a global scale. In recent years, research into psychedelics has demonstrated their potential to address disorders that have proved difficult to treat including depression, anxiety, chemical dependency, and post-traumatic stress disorders.
But in reality, there is a suspicion that dominating the market is more important than addressing the mental health crisis. For instance, we are currently witnessing a debate on whether it’s ethical for companies such as COMPASS Pathways to try and monopolize the psychedelic industry with their patent strategy.
Additionally, in the past few years, the New Age spirituality movement has merged with positive psychology and the wellness industry, bringing many to seek healing, transcendental experiences, and self-improvement through entheogens. For many, these plants are the catalyst of positive life changes and are also revered with respect. However, there is concern that some are engaging in ceremonies so often that “spiritual bypassing” is now a recurring theme in psychedelic community discussions.
“I find it interesting how often I hear stories of people doing ceremony [using sacred plant medicines] every weekend. In many indigenous cultures, you were blessed to have one ceremony in your lifetime,” says Eriacho. “I would suggest that if individuals are finding that they need to use these plant medicines every weekend then (1) they are not taking the time to fully integrate into the experiences shown to them, and (2) these plant medicine(s) are not working for them.”
This high demand and constant search are not without negative consequences. Issues related to cultural appropriation, sustainability, and the commercialization of spirituality are often ignored by Westerners while engaging in such frequent ceremonies and spiritual tourism when they should be taken into greater consideration.
What Is Cultural Appropriation?
To understand the meaning of “cultural appropriation”, we need to understand the meaning of “appropriation” and ”culture” on an individual basis. We can define culture as the set of practices, symbols, and values that a specific group shares. For example, tattoos are an important symbol for many Indigenous cultures, as they are an essential part of the historical constitution of the groups to which they belong.
On the other hand, appropriation is the act of taking for oneself a certain element without the owner’s consent. So cultural appropriation would be the action of adopting elements of a culture to which you don’t belong without consent. An important detail to remember is this becomes problematic when it involves a power relationship. For example, it’s cultural appropriation when a culture which has historically been suppressed and marginalized has its elements stolen and its meanings erased by another culture that has dominated it.
Cultural appropriation contributes to the maintenance of structural racism in our society and the continuity of different stereotypes about cultures. But we must not forget that individuals appropriating a culture are just symptoms of a much larger problem. A capitalist system that aims for profit and uses extractivism (the exploitation of natural resources on a massive scale generating significant economic profits for a powerful few) to transform a community’s culture into a product but does not value the people whose culture it belongs to, is the real problem that needs addressing.
In the context of medicinal psychedelic plants and fungi, cultural appropriation may manifest itself in different ways. An example was the bioprospecting (the practice of searching for botanical miracle cures) of psilocybin mushrooms out of their Oaxacan context at the end of the 1950s by R. Gordon Wasson. And more recently, cases of “neo shamans” offering ceremonies they label “authentic” without years of experience and a real understanding of the cultures to which these ceremonies belong, are also examples of cultural appropriation.
The Answer? Awareness, Balance and Respect
There is a growing tendency to commodify these substances without giving back to the communities who have held this knowledge for centuries at their own risk. For example, who is really benefiting from expensive retreats in the Amazon jungle? Additionally, the development of new treatments with synthetic derivatives of these substances will reach the market through pharmaceutical patents without properly recognizing traditional knowledge.
For Indigenous people throughout the world, the commercialization of their spirituality is just one of many daily challenges embedded in larger societal struggles. Western engagement with Indigenous spiritual traditions often contributes to a false romanticization of these communities’ situations; it can even feel like an erasure of the injustices that they have experienced in the past, and continue to experience to this day. Indigenous people have to fight daily for the preservation of their lands, their languages, and their cultures. In fact, many continue to be murdered for standing up for their rights. As psychedelic enthusiasts, we have the responsibility to bring awareness to these dynamics.
“While psychedelic plant medicines still have most of their potential still to be taped into for the benefit of society, contemporary psychedelic studies are at risk of replicating harmful colonial behavior with the territories and communities from which the plants originate,” writes anthropologist, Paloma David, in her forthcoming publication, “Decolonizing Psychedelic Studies: The Case of Ayahuasca”. “A decolonial approach is essential to the current renaissance as failing to recognize indigenous perspectives as equally valuable to the discussion in the appropriate use of these substances only contributes to deepening the colonial wound in which these plants are interwoven.”
Will psychedelics be reduced to high-class wellness, healthcare, or self-optimization products that are only accessible for those who can afford the steep price tag while the people that carried this traditional knowledge are excluded from the market? As we are about to enter the era of psychedelic capitalism, it’s important for us to remember that balance can be achieved if we acknowledge that respect is crucial for any relationship.
We need to look at what we are doing when it comes to sacred plant medicine, how we are doing it, and what impact our actions have on other communities around the world. There needs to be an effort to educate ourselves in order to comprehend Indigenous paradigms, and the effect of their loss of languages, land, culture, and knowledge. As we begin to better understand spiritual identity and sacred reciprocity, we can start making an effort to no longer let Indigenous peoples and their cultures be seen as resources to be harvested.
“Through my lens as a Native American woman, when we are ill or when we seek balance in our lives through ceremony, we often look to our plant relatives for healing,” says Eriacho “There is a ritual or practice of utilizing these sacred beings. Before the plant is harvested, we are mindful about how much will be needed, and then explain to the plant why it is needed and for whom. This is done out of respect for the plant in exchange for its life. We offer tobacco, cornmeal as an act of appreciation. This is referred to as sacred reciprocity. We need to be respectful and reverent of these sacred plant medicines.”
So how can we protect and develop traditional ceremonies in a way that is useful and respectful of Indigenous communities? And how can we prevent the so-called psychedelic renaissance from exclusively benefiting non-Indigenous Western entrepreneurs?
When I speak to Paloma David about how we can move forward in a respectful fashion, she says, “Firstly, by being culturally humble in actively listening to Indigenous voices who are authorities on the use of psychedelic plant medicines and actively including them in the conversation on the appropriate use of these substances.”
“By being aware of our own cultural biases. By understanding that people’s making-sense of an ayahuasca experience is highly dependent on their cultural background, religious beliefs (or the lack thereof), and personal psychology.” David continues, “And secondly, by avoiding the harmful reproduction of colonial dynamics of appropriation, epistemicide and exploitation in which the Amazon rainforest and Indigenous knowledges are interwoven.”
Reflecting on these ethical dilemmas can offer us models for understanding and solving this continuing harmful and extractive economy. Another solution might be pointing out paths for fair and reciprocal reparation agreements with Indigenous communities.
More importantly, considering these issues make us question the colonial and racialized Western mentality that contributes to the continued delegitimization of Indigenous communities and their knowledge so we all can at least start asking ourselves: What are the true costs of our healing?
About the Author
Jessika Lagarde is a Brazilian storyteller, Earth and climate activist, and Women On Psychedelics co-Founder. Women On Psychedelics is an educational platform that advocates for the end of the stigmatization around women’s mental health and substance use, and the normalization of the use of psychedelics for its therapeutic potential and healing capacities. Jessika’s environmental work and psychedelic path have made her more aware not only of the crisis of our planet but also of how human disconnection is a direct cause of it. All of her work is informed in taking action in a way that serves the Earth and our human collective, in hopes of mobilizing inner healing towards outer action.
In this episode, Joe interviews philosopher, author, and assistant professor in the Philosophy, Cosmology, and Consciousness program at California Institute of Integral Studies in San Francisco: Matthew D. Segall, Ph.D.
Segall discusses the relationship between consciousness and neuroscience: how science is helpful, but ultimately amounts to just one of many different tools towards describing consciousness (not truly understanding it), and how science, philosophy, and religion need to focus on their specialties but also work together towards better defining the human experience. And he talks about the importance of philosophy in trying to make sense of non-ordinary states of consciousness.
As this is a very back-and-forth, philosophically-based conversation, they talk about a lot more: William James, David Ray Griffin’s concept of “hardcore common sense presuppositions,” Richard Dawkins, scientism, positivism, how we’re slowly thinning the line between technology and humanity, Timothy Leary and whether or not anyone really “dropped out,” German idealism, how capitalism co-opts everything, John Cobb, Alfred North Whitehead, Universal Basic Income, the death denial in capitalist life, and how to use the relationship between the internet and capitalism to improve society.
Notable Quotes
“The thing about capitalism is that it lives inside each of us at the level of our desires and our drives because we’ve been shaped by it. So we can’t pretend like it’s this big, bad monster out there that other people believe in. The problem with capitalism is that it’s not just a worldview you decide to believe in or not; it is the very structure, again, of your desires and your sense of identity. It’s inside of you.”
“They say cannabis causes problems with motivation. Well yea, once you see through the value structure of our society, you lose motivation to participate because it’s no longer appetizing to you to engage in the rat race.”
“Fifty years later, after Leary was saying ‘Turn on, tune in, and drop out’, a lot of people thought that they followed his instructions, but again, capitalism co-opted the whole hippie movement, and by the 90s, they were selling Che Guevera t-shirts at the shopping mall and Apple was using the Beatles to sell computers.”
“The way that liberals tend to think about these questions [is that] they get really mad at Facebook for being biased in what ads they allow and not censoring certain things and selling ads to Russians and stuff. …A publicly traded corporation has one purpose: to maximize shareholder profits. And that’s the business model for Facebook, and so they’ll take money from anyone who wants to sell ads. They’re a private company. They’re not a public utility that has anywhere in its corporate charter as part of its mission: ‘improving civil society’ or ‘helping America maintain its democracy.’ Why would we expect a private corporation to do that? There’s no incentive in capitalism for that. And yet we get mad and blame Mark Zuckerberg. Why aren’t we blaming capitalism? That’s where the source code for this problem is.”
“Psychedelics aren’t necessarily going to wake us up, but I think that’s why we need philosophy. These substances and these experiences need to be contained within a meaningful story and a meaningful theory of reality so that we can make sense of what we’re experiencing and integrate it, and not only come out of those experiences with a profound sense of what’s wrong with our society, but with at least a good idea for what we’d like instead.”
Matthew D. Segall, PhD, is assistant professor in the Philosophy, Cosmology, and Consciousness program at California Institute of Integral Studies in San Francisco, where he teaches courses primarily on German Idealism and Alfred North Whitehead’s process philosophy. He is the author of Physics of the World-Soul: Whitehead’s Adventure in Cosmology (2021) and has published journal articles and book chapters on a wide range of topics including panpsychist metaphysics, media theory, the philosophy of biology, the evolution of religion, and psychedelics. He blogs regularly at footnotes2plato.com. His current research focuses on the panpsychist turn in contemporary philosophy of mind and its implications for the scientific study of the origins of life and consciousness.
In this week’s Solidarity Fridays episode, it’s a crew of two again, but this week, it’s the “Jersey Boys”: Kyle and David.
They first have an in-depth conversation about depth psychology (yes, I meant to do that), discussing James Hillman, the idea of soul existing in everything, the different ways one can connect more with their mind, the difference between dark and golden shadows, and how psychiatry is thankfully moving more towards an emotional-based, transdisciplinary model. And they ask some great questions: How could science explain synchronicity? How does one interact with an archetype? How do you measure the soul? When you hear a song and are instantly taken back to a memory and feeling (and even a smell) from the past: How on earth do you measure that?
They then discuss the DEA and its reach: What should the DEA’s power and focus be and how does it relate to both the Right to Try Act, seen through attorney Kathryn L. Tucker and two patients requesting end-of-life psilocybin, and in the DEA’s denial of Soul Quest’s religious freedom exemption application? In an era when classic, mainstream religion is slowly being replaced by more freeform spirituality, what authority does the DEA have to decide what is religious or not, and why do they still use their antiquated exemption policy?
And they also discuss more progress in law, particularly in the Northeast: Massachusetts lawmakers discussing a bill to create a psychedelic legalization task force (that will also look at pardons for past convictions), and Pennsylvania working on legislation to authorize the clinical study of psilocybin, with a focus on something which massive corporations and the DEA pay very little attention: cost-benefit optimization.
Notable Quotes
“[It’s] become too analytical and too cognitive. We’re trying to always make sense of the image or the archetype vs. what does it feel like to feel that image? What does it feel like to embody that archetype?” -Kyle
“I love that you’re using the word ‘love’ as an important emotional energy to give to those dark parts of our shadow, hopefully to transform it into a more golden shade of our shadow. Because we’ve become so starved of love inside and we have, I think, just so much blame and stuckness from our past.” -David
“It’s great that we’re bringing attention, because it does kind of act as a catalyst. I think we’ve spoken about Right to Try, we’ve spoken about religious liberty, we’re speaking here about state-level and DEA and FDA- each of these [are] different pathways of changing the law and of giving accessibility. There’s going to be a range of options when it actually does settle down, and it’s great that there’s just more and more of this happening. …We’re seeing this really overwhelming, powerful message that this has to happen soon and that it will happen soon.” -David
Our regular legal contributor explains why the DEA denied the ayahuasca church Soul Quest’s religious freedom exemption application, and how the DEA may be overstepping its role.
To explain what happened between the DEA and Soul Quest, we first need to step back and start from the very beginning. Our story begins with the Drug Enforcement Administration (DEA), a sub-agency of the US Department of Justice, itself an agency of the Executive Branch. The DEA serves as legal gatekeeper of scheduled substances under the Federal Controlled Substances Act, including ayahuasca which contains dimethyltryptamine (DMT), a Schedule 1 substance. Although Schedule 1 substances are generally forbidden, their manufacture and use are permitted for licensed scientific research and as sacrament in sincere religious practice. In fact, there are United States Supreme Court cases that have recognized the First Amendment protected use of psychedelic substances, such as ayahuasca and peyote, in religious practices.
Against this backdrop, the DEA asserts jurisdiction over access and importation of Schedule 1 substances. For religious users, the DEA requires all religiously inclined importers, manufacturers, and users of Schedule 1 substances to first seek DEA exemption (meaning: acknowledgment and permission) before being allowed to import or to access such drugs. The DEA even published an exemption application and requires all parties seeking exemption to provide a raft of data, substantial disclosures, interviews, among other requirements, signed and sworn under oath, attesting to the possession and use of Schedule 1 substances.
In an effort to comply with the DEA Soul Quest Church of Mother Earth, Inc. submitted a request for religious exemption to use ayahuasca as a sacrament in 2017. It wanted to assure its congregants and officiants would be protected from further and future investigation and interdiction by the DEA, which posed a continuing threat of intervention and prevention of Soul Quest’s ayahuasca importation.
Under attorney letterhead, Soul Quest’s request sought exemption from application of the Controlled Substances Act in its totality—in other words, Soul Quest was seeking the ability to import, possess, manufacture and administer ayahuasca, all on premise of religious freedom:
“…request for a religious-based exemption by Soul Quest Church of Mother Earth, Inc., d/b/a, Soul Quest Ayahuasca Church of Mother Earth Retreat & Wellness Center (“Soul Quest”) to the provisions of the Controlled Substances Act, 21 U.S.C. § 801, et seq., specifically as it pertains to the ritual use by Soul Quest of ayahuasca for its sacramental activities. Soul Quest asserts its eligibility for such an exemption, pursuant to the United States Supreme Court’s decision in 0 Centro Espirita Beneficente Uniao Do Vegetal v. Gonzalez, 546 U.S. 418 (2006) (“Gonzalez”), and the provisions of the Religious Freedom Restoration Act of 1993, 42 U.S.C. §§ 2000bb, et seq., (“RFRA”).”
In support of its First Amendment and Religious Freedom Restoration Act (RFRA) rights, Soul Quest provided a variety of organization records and information, including bylaws, articles of faith, dietary provisions, mission statement, safety and security protocols, among other requirements. Several church members also sat for extensive interviews with DEA agents.
The DEA’s Denial of Soul Quest
Disappointingly, albeit not surprisingly, the DEA took the better part of four years to come to a decision: application denied.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof…”
It is important to make a clear distinction here that the First Amendment does not grant religious freedom. Rather, it acknowledges its preexistence. The US Constitution presupposes religious freedom existed before nationhood and that the innate right would be forever protected from government intrusion through the guarantee provided for in the First Amendment. In this sense, the First Amendment is a brake on governmental regulatory power. But this does not mean the government cannot regulate. It can. But, when those regulations intersect religious belief or practice, the borders of Constitutional right can sometimes be ambiguous and require a court ruling. That is where the Federal Religious Freedom Restoration Act comes into play. It assures that the burden is always on the government to prove that its religion-impacting regulation serves a compelling governmental interest and is being enforced by the least restrictive means. To this end, the DEA’s denial letter actually does a fine job of summarizing the RFRA standard. But for reasons explained a little further below, the DEA is misinterpreting its position in the RFRA analysis flow:
“According to RFRA, the “Government shall not substantially burden a person’s exercise of religion” unless the Government can demonstrate “that application of the burden to the person (1) is in furtherance of a compelling governmental interest and (2) is the least restrictive means of furthering that compelling governmental interest.” 42 U.S.C. § 2000bb-1; AG Memorandum at 3. To establish a prima facie case for an exemption from the CSA under RFRA, a claimant must demonstrate that application of the CSA’s prohibitions with respect to a specific controlled substance would (1) substantially burden, (2) religious exercise (as opposed to a philosophy or way of life), (3) based on a belief that is sincerely held by the claimant. 0 Centro, 546 U.S. at 428. Once the claimant has established these threshold requirements, the burden shifts to the government to demonstrate that the challenged prohibition furthers a compelling governmental interest by the least restrictive means. This “compelling interest test” must be satisfied through application of the CSA to the particular claimant who alleges that a sincere exercise of religion is being substantially burdened. Id. at 430-31.”
Soul Quest is in litigation with the DEA over the exemption denial and is challenging the DEA’s determinations, seeking to enjoin the government agency’s continuing interdictions of its religious practices. Whatever facts the DEA disbelieved or questioned will ultimately be put to a judge (if the case survives to an evidentiary hearing).
Not only does Soul Quest get to challenge the DEA’s application of the facts, but Soul Quest also gets to challenge how the DEA applies the law. In this regard, any psychedelic religious group would be right in thinking to attack the process. That is, just because the DEA says it gets to decide what a religion is, does not necessarily mean the DEA actually has that authority. Likewise, just because the DEA says its policy of wholesale refusal to grant importation exemption is the “least restrictive means” does not mean it is.
In other words, a psychedelic religion seeking to challenge the DEA’s assumptions should not simply let the DEA dictate or frame the issues. Why? Because the DEA has it wrong. Let’s walk through the analysis.
Imagine you just asked (not applied – just asked) for exemption. The DEA, under its current policies, would presuppose it is not dealing with a religion or a religious group. [Why?] The DEA would deny the exemption. [Why?] The DEA would request you fill out its forms. [Why?] Provide a raft of data. [Why?] Sit for interviews. [Why?] The DEA requests this on the premise that it is going to determine, amongst other things, if your group is a religion. [Why?] And the DEA will also determine if your practice is sincere. [Why?]
Consider this: The DEA investigates and makes its own determination on the validity of religion and the sincerity of its practice. If the DEA determines, as it did in Soul Quest’s instance, that your group is not a religion, or it determines your practice is insincere, it will deny you the exemption. But, from where does DEA, a police agency, derive this power? In what statute or appellate decision is the DEA’s espoused belief that it has the right to investigate and to certify religion in the United States found? Doesn’t the First Amendment demand that the DEA presume the religion is valid and its practitioners sincere? Wouldn’t anything less be an affront to the guaranteed protection of fundamental freedoms accorded by the First Amendment?
If imagination helps context, consider if the issue were Catholics having to prove both Catholicism and the sincerity of its practice to a police officer, as a precondition to import or to consume Eucharist wafers. This would be abhorrent to the First Amendment, would it not? Next, imagine that the same police officer approved Catholicism, but still denied the Eucharist because he found your practice of Catholicism insincere (your transgression: not being at Mass last Sunday). A police agency preventing access to Eucharist because of the officer’s arbitrary assessment would even more offend the First Amendment, would it not? Yet, this is present DEA policy. What’s worse, the DEA does this with no objective standards.
Readers must understand, the DEA absolutely has a role to play in the nation’s drug regulatory scheme. It likewise does properly involve itself in scheduled substance importation and tracking. In this context, contact between the DEA and religious groups engaged in the importation of psychedelic sacrament is neither unexpected nor unwelcomed. For example, pharmaceutical companies and medical practitioners are well acquainted with the paperwork and practices that come with the importation and storage of scheduled substances. But those are, compared to assessing religion, very mechanical and objective functions for the agency. Religion is far too ephemeral and Constitutionally protected for a police agency to engage without clear parameters and metrics. And that is the point, even assuming the DEA were authorized to assess religion, it would still need objective metrics, of which it presently has none. In the absence of objective standards, its decisions on religion would be (and are) subjective and applied unequally.
Even if somehow the practice of DEA religious assessment were deemed First Amendment compliant, the DEA would still then have to contend with the Equal Protection and Due Process clauses of the Constitution, two places where subjectivity combined with government intrusion have not fared well. If the DEA does not have published objective standards, then every investigation it conducts into religion is by definition subjective. In every one of those cases, the decisions will be made (and presently are being made) by field agents with no training in religious practices or theology—cops arbitrarily approving and disapproving religions.
This may seem odd, but the DEA being mired in the religion question is a little not its fault. The DEA was created by President Nixon to assist in enforcement of the new Controlled Substances Act, but it was never given instruction or authority over religion. Making matters more complicated, although it sets many of its own policies, the DEA answers to the United States Department of Justice (USDOJ), and neither have ever put forth a cogent and logical policy on religious exemption. The favorable ayahuasca cases, especially the 2006 case, Gonzales v. O Centro Espirita Beneficiente Uniao Do Vegetal, 546 U.S. 418 (2006), caught the DEA off guard, but it never put in the time to work through the problem.
There is a single solution that solves both the problem of helping the DEA to avoid having to act as religious police and helping to arrive at the true least restrictive means to effectuate the DEA’s legitimate governmental interest of preventing diversion of controlled substances outside of the comprehensive regulatory scheme established by Congress. And, no, total prohibition as the DEA advocates is not the solution. Rather, the DEA should abandon its entire exemption policy.
Instead, the DEA should reduce its religious assessments to no more than requiring an attestation of religious intention and sincerity of belief, signed under oath and under penalty of perjury (the DEA could still mandate inspection of storage facilities and other non-religious aspects). The attestation would include details like: name, address, phone number, and other neutral data, much like what pharmaceutical companies or medical professionals provide.
Under this practice, the DEA’s need to track and verify would remain satisfied. Upon exchange of the attestation, the DEA should release the sacrament to the applicant. If the DEA has doubts, it then can refer cases to the US Department of Justice for its exercise of proper discretion, including possible investigation. If things are found inaccurate from the attestation, USDOJ would remain free to charge the parties involved (plus charge a bonus felony for the false attestation). Such an arrangement would keep the DEA out of religion, while still enabling the agency to function. Plus, attestation is a far less restrictive means than the DEA’s current policy of wholesale refusal.
A simple attestation policy (coupled with the DEA’s normal investigatory functions) is what RFRA requires—a burden on the government, not on the religion. Such a practice follows the proper flow of a RFRA analysis: It presupposes religious practice, places the burden on the government to prove otherwise, protects the individual religious right even during the investigation, and only resolves in favor of the government if the government proves its case as RFRA requires.
Will Soul Quest or any other psychedelic religious group argue these points to a court engaged in reviewing DEA policy? We will have to wait to see. Since there are a few psychedelic religion cases pending in various US courts at the moment, perhaps the time is coming.
In this episode, Joe interviews freelance writer Jasmine Virdi, who, in addition to writing for Chacruna and Lucid News, has been writing for us for the last year and a half.
She tells the story of her path toward becoming a psychedelic-focused writer: An early interest in mysticism to a high-dose solo psilocybin experience, to volunteering with David Luke at a retreat in Wales, to eventually interning at the Institute of Ecotechnics, which led her to Synergetic Press. They talk about peyote conservation and the IPCI, 5-MeO-DMT and the protection of toads, how ayahuasca churches and facilitators have dealt with Covid, and the concept of plant medicines protecting people from Covid and other diseases.
They also talk about neurodivergence and how psychedelics could help autistic individuals, the environmental impact of having kids, panpsychism, Hamilton’s Pharmacopeia, how language has changed us, the concept of “slow is smooth,” perennialism, the Mystical Experience Questionnaire, and more.
Notable Quotes
“Culture moves so fast nowadays. …We need to move at the pace of nature in order to align ourselves with its values.”
“A general trend among facilitators is that they had noticed [that] throughout Covid, they actually felt the demand for ayahuasca ceremonies increasing as opposed to decreasing. …I think it kind of speaks to the fact that the world is in dire need of healing, and also, maybe people are connected with a sense of what they really value and want to move towards when they’re confronted with their own mortality. And building community is now more important than ever, and I think a lot of people find community in plant medicine circles.” “I don’t think that psychedelics are the only answer or even the answer, but for me, I feel so passionate about them because they have been tools in turning me onto what I feel are greater parts of this reality.”
Jasmine Virdi is a freelance writer in the psychedelic space. Since 2018, she has been working for the independent publishing company Synergetic Press, where her passions for ecology, ethnobotany, and psychoactive substances converge. Jasmine has written for Psychedelics Today, Chacruna Institute for Plant Medicines, Lucid News, Cosmic Sister, Psychable, and Microdosing Guru. She is currently pursuing an MSc in Spirituality, Consciousness, and Transpersonal Psychology at the Alef Trust with the future aim of working as a psychedelic practitioner. Jasmine’s goal as an advocate for psychoactive substances is to raise awareness of the socio-historical context in which these substances emerged in order to help integrate them into our modern-day lives in a safe, culturally sensitive, ethically-integral, and meaningful way.
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In this week’s Solidarity Fridays episode, the crew of five from last week has been whittled to two, with Joe and the new guy (David) getting into a discussion about cynicism, mysticism, and well-being.
They first look at Senate Bill 519 again, after a listener wrote in to correct them about their understanding of social-sharing and to suggest that they were too critical in last week’s episode. And they wonder: Have we, as a subculture, become so cynical that we can’t see any progress as good enough? Has the perfect too often become the enemy of the good?
They then discuss an article stressing the need to acknowledge and attempt to study the mystical (weird) part of psychedelics that can’t be measured by changes in neuroscience, with David telling us the story of his path to Psychedelics Today involving a near-death experience with a space heater, witnessing an exorcism, and a mushroom-inspired “experience of madness.”
And they talk about a lot more: A study that measured improvements in well-being and the difficulty in defining such an open concept (the word of the day is “eudaimonia”), the star-studded panel Joe moderated this week, Kabbalah, permaculture, and the idea of thinking outside of financial terms with different forms of capital.
Notable Quotes
“We have a choice. Do I stand my ground and do I insist on getting everything that I deserve, on insisting on the change that is right, on the change that is needed that we all know is what we deserve? Or do we make these political deals and compromises and concessions and sacrifices, again, just because it’s a step in the right direction?” -David
“How do we have faith in all these various institutions that have done so much really gross stuff, and continue to participate in this democracy that doesn’t feel that way sometimes? And that’s the cynicism that I feel regularly, but then I go, “Okay, I can feel cynical, but the only way to make good change is to be involved.’” -Joe
“If capitalism can be used (and its meeting point with psychedelics) to create a model that enables mass scaling, and safe, responsible use, and accessibility to psychedelics, because of the mass scale of mental illness and ontological crisis and desperation; well, okay, then maybe that’s a pill worth taking. Because boy, do we need something right now that’s not just a Xanax or a Prozac or a 45-minute talk session. We need more than that on an individual and societal level. So I’d be willing to kind of dance with the devil of hyper-capitalism if it actually enables that kind of merging of minds to happen.” -David
“Until you make the unconscious conscious, it will direct your life and you will call it fate.”
-C.G. Jung
This is the first article in a series called Psychedelics in Depth, in which we will explore the many ways that depth and Jungian psychology intersect with the many multicolored permutations of the psychedelic experience.
Our intention is to provide readers with a foundational understanding of the depth psychological tradition, define important terms like shadow or archetype, and explore how this way of interfacing with the psyche can inform psychedelic work for both facilitators and psychonauts alike.
There is a high likelihood we may encounter a mythical beast or two along the way as well. Thanks for being here. Onwards.
When you think about psychology, what images come to mind? A person laying down on a couch, talking about their mother? A man with a thick European accent, cryptically jotting down someone’s dreams? Ink blot tests? Cigars?
Believe it or not, all of these clichés come from the tradition of depth psychology. Sigmund Freud and Carl Jung, who’s work we will examine later, were both depth psychologists. But before we get any further, let’s take the advice given to young Alice during her first bleary steps into Wonderland, and begin at the beginning.
What Is Depth Psychology?
Traditionally, depth psychology was any method of psychoanalytic work which focused on the unconscious. Today, the term “depth” is often used as a shorthand for the various permutations of thought influenced by Carl Jung, which can include everything from mythology, to archetypal astrology, to Internal Family Systems Therapy.
Despite Jung’s enduring association with the term, “depth psychology” was actually coined in the early 20th century by one of his colleagues, the Swiss psychoanalyst Eugen Bleuler, who also coined the term schizophrenia.
Depth psychology differs from other schools of psychology (behavioral, cognitive, humanistic, etc.) in that it takes the unconsciousas the primary driving force on our behaviors and emotions. Because it is itself unconscious, the unconscious cannot be known by our usual, logical, and rational ways of “knowing.”
Therefore, depth psychology employs the use of symbols, images, and metaphors to translate the language of the psyche, which historically was approached through dreams and patterns in mythology. Working with myth is one of the hallmarks of the “depth approach,” and clearly distinguishes this field of psychology from others.
Yet it is important to remember that in depth psychology, symbols and images are always used to describe something “as if,” and not as literal representations. This is one of the most important tenets of depth psychology: Images and symbols are used by the psyche to reference something deeper and likely unknown, yet something that our psyche yearns for us to discover. In true depth psychology, there is always space for the unknown.
The etymological roots of the word psychology can be understood as “the way into” or “the study of the soul.” Depth psychology emphasizes this ineffable notion of the soul, and continually places this unknowable facet of the human experience at its core. What this means in practical terms is a focus on the most important and vexing issues which have accompanied humanity since the dawn of time: birth, death, love, loss, mystery, purpose, growth, decay, and the meaning of it all. The very things which make us human.
Who Is Carl Jung?
Carl Gustav (C.G.) Jung (1875-1961) was a Swiss psychiatrist who helped shape psychology into the discipline we know today. His method of understanding the psyche, which he termed analytical psychology, forms what is now popularly called “Jungian psychology.”
For many years, Jung was slated to become Sigmund Freud’s “crowned prince” and protege, but their paths diverged in 1912 over disagreements as to the reality of the ‘collective unconscious,’ which Frued summarily rejected. Jung’s insistence that there is an ancient, unknowable, species-wide repository of psychic information which informs the human experience flew in the face of Freud’s increasingly dogmatic theories, which focused on sex and pleasure as the driving forces behind all human behavior.
This break led Jung into a long period of introspection which he termed his “confrontation with the unconscious,” during which he delved deep into his own psyche and imagination. Eventually, this process resulted in his detailed map and terminology of the psyche, his practice of active imagination, as well as The Red Book, and the recently published, Black Books.
Jung employed a variety of terms to describe his understanding of the psyche and all of the mysterious dynamics he observed within his patients (especially those suffering from severe schizophrenia), and within himself. Concepts such as the collective unconscious, archetypes, the shadow, anima, synchronicity, individuation, and the Self, are all terms that Jung coined and wrote about extensively. They are also topics we discuss in our course that explores psychedelics and depth psychology, Imagination as Revelation: The Psychedelic Experience in the Light Jungian Psychology.
Yet again, it bears repeating that these terms are to be understood as mere symbols or points on a map, referring to places or dynamics within the psyche that our conscious mind struggles to grasp. Jung himself said, “Theories in psychology are the very devil. It is true that we need certain points of view for orienting… but they should always be regarded as mere auxiliary concepts that can be laid aside at any time.”
Depth Psychology and Popular Culture
While the mainstream psychological establishment has eschewed the work of Jung for many decades, his legacy informs our collective imagination and culture in profound ways, perhaps more than any other figure in the history of psychology.
Mythologist Joseph Campbell drew deeply from Jung’s work, and based many of his ideas of The Hero’s Journeyon Jung’s theories. George Lucas consulted with Campbell while creating Star Wars, arguably one of the most significant film series of all time. The poet Robert Bly mentions Jung throughout his book Iron John, which paved the way for the body of work that is now called “men’s work.” Jungian analyst and author Clarissa Pinkola Estes, in her enduring text, Women Who Run With the Wolves, worked directly with Jungian concepts to address aspects of the feminine psyche.
Any reference to ‘archetypes’ or something being ‘archetypal’ plainly invokes Jung and his work on these illusive, yet omnipresent patterns of being. The shadow, or ‘shadow work,’ which has become something of a buzzword in psychedelics in recent years, conjures Jung as well. We have a whole course that examines Jung’s concepts of the shadow, the difference between the ‘Golden’ and ‘Dark’ shadow, and other related issues called, Psychedelics and the Shadow: Exploring the Shadow Side of Psychedelia.
Similarly, Jung also coined the term ‘synchronicity,’ which could be defined as a meaningful coincidence, and was a phenomenon that captivated him for decades. Lastly, any reference to ‘the collective,’ harkens to Jung’s notions of the ‘collective unconscious,’ which is a foundational aspect of his psychological model, and which we’ll address in our next article in this “Psychedelics in Depth” series.
Despite all of these enduring contributions, Jung still remains somewhat of a marginal figure. There are a multitude of reasons for this, a major one being that his theories escape empirical measurement, and eventually lead one outside the rational-materialist worldview we now call “science.” Mention Jung’s name in most mainstream psychology degree programs and the odds are you will be met with skepticism.
Subversion and marginality have arguably always been at the core of depth psychology. Dreams themselves exist at the margins of our consciousness, and can often direct our attention to marginal areas of our psyche which we would rather not see. Concepts such as the anima/animus, which imply that every male has inside him a female soul (and vice-versa), directly subverts our culture’s basic understanding of gender. Archetypes reveal to us that our personal life story is not a unique, singular event, but rather, connected to a greater chain of human experiences.
Lastly, depth psychology’s pervasive insistence on the reality of the soul can be seen as a revolutionary act within a culture that seeks to actively deny the very existence of such a thing. The consequences of this denial can be seen within every great historical, interpersonal, and environmental tragedy perpetrated upon people and the planet across time.
Therefore, the significance of depth psychology extends far beyond the confines of the therapists’ office or the university lecture hall, and stretches out into the old growth forests, indigenous communities, and inner cities across the world.
Depth psychology is not just a school of psychology, but a lens through which to intimately perceive and meaningfully engage with the wider world.
Depth Psychology and Psychedelics
Depth psychology offers an immensely useful framework for approaching psychedelic work, both as a facilitator and a psychonaut. Stanislav Grof, pioneer of psychedelic-assisted psychotherapy and transpersonal psychology and one of our biggest influences here at Psychedelics Today, described the role that psychedelics play as a psychic “abreactive,” meaning that they bring to the surface whatever unconscious material has the most emotional charge. Seen from this lens, psychedelics, which often work directly with unconscious material, could therefore be seen as part and parcel to the larger field of depth psychology.
Interpreting the variety of imagery and experiences that psychedelics can evoke can easily be aided by a grounding in basic depth psychology, especially understanding the interplay between image, archetypes, and complexes. Facing and integrating one’s shadow is a central aspect of both Jung’s work and using the psychedelic experience for personal growth and healing.
Many worthwhile books have been written on the interplay between psychedelics and depth psychology, including Grof’s body of work, Confrontation with the Unconscious, and much of the work by Ann Shulgin,Timothy Leary and Ralph Metzner. Yet the interplay between depth psychology and psychedelics offers immense potential in the realms of research, therapeutic methodology, and integration—more so than I believe has been fully realized.
The history of psychedelic research is almost inseparable from the tradition of depth psychology. Stanislav Grof, mentioned above, as well as other early psychedelic researchers, approached their work from a depth psychological lens. Because of certain cultural shifts over the 20th century, current psychedelic research prioritizes quantitative and statistical analysis which can often overlook the highly personal and emotional aspects of the psychedelic experience.
Yet, depth psychology requires us to return to the real, troublesome, subjective experiences of the individual as its primary territory of work, and for this reason offers one of the most valuable lenses from which to view the psychedelic experience. Because, just like human beings, no two psychedelic journeys are alike, since they are in essence reflections of the multifaceted and endlessly mysterious inner world of the brave souls who dare to explore their own uncharted depths.
About the Author
Simon Yugler is a depth and psychedelic integration therapist based in Portland, OR with a masters (MA) in depth counseling psychology from Pacifica Graduate Institute. Weaving Jungian psychology, Internal Family Systems therapy, and mythology, Simon also draws on his diverse experiences learning from indigenous cultures around the world, including the Shipibo ayahuasca tradition. He has a background in experiential education, and has led immersive international journeys for young adults across 10 countries. He is passionate about initiation, men’s work, indigenous rights, decolonization, and helping his clients explore the liminal wilds of the soul. Find out more on his website and on Instagram , Twitter (@depth_medicine) or Facebook.
About the Illustrator
Martin Clarke is a British Designer and Illustrator from Nottingham, England. Specializing in branding, marketing and visual communication, Martin excels at creating bespoke brand identities and striking visual content across multiple platforms for web, social media, print and packaging. See more of his work here.
In this episode, Joe interviews Daniel Moler: author, artist, comic book creator, and sanctioned teacher of the Pachakuti Mesa Tradition (a form of Peruvian shamanism).
Moler talks about the Psychonaut Presents comic series he writes and illustrates, which delves into his experiences with consciousness exploration, most notably in his first ayahuasca experience and the subsequent experiences he’s had through his shamanic training. And he talks about his pathway to shamanism, the attention shamanism places on the act of service and bringing wisdom from the experience back into the world, and the importance of finding your flow and aligning with its current.
He discusses San Pedro: how much he loves it, how he uses it in conjunction with Singado, and how it enhances his facilitation work. And he talks about Alan Moore, the Kamasqa Curanderismo Tradition, Terence McKenna, Aleister Crowley, Chaos Magick, Rick Strassman, how Christian and Catholic-based iconography became a part of Indigenous traditions, and how the worlds of science and traditional Indigenous culture could learn from each other for the betterment of all.
Notable Quotes
“There are Christian shamans. There are Islamic shamans. There’s shamans from various types of pagan traditions. So it doesn’t have to be locked into this framework of: ‘Oh, it’s only Indigenous tribal peoples that have a shamanic framework.’ Because shamanism is just about having that direct experience with the world of soul and then expressing that, bringing that out into the world in a way that helps benefit the planet. There’s a lot of controversy around the word, but I’ve, over the years, just learned to kind of shun that. It’s the word we have right now. It’s what we’re using.”
“When you have found your soul’s purpose, you have found a way to operate in the universe where the universe works along with you to help align your life in the direction that you would like it to lead.”
“A vital component of shamanism is that everything has a consciousness. Everything is alive, and especially these medicines. They’re not tools. Some people refer to these as shamanic tools. That would be like referring to my wife as a tool, or to you as a tool in this conversation. You’re a consciousness and I’m a consciousness and we’re two people participating together.” “Don’t just follow some kind of ritual paradigm, because it may not work. You’ve got to do what works for you, so find a method and a formula that works. And you know it’s going to work and that it’s going to be valid for you because every time you do it, it works. You have repeated, repeatable results.”
Daniel Moler is an author, artist, and astral entrepreneur. He is writer, artist, and creator of the hit comic seriesPsychonaut Presents, the author ofShamanic Qabalah: A Mystical Path to Uniting the Tree of Life & the Great Work from Llewellyn Worldwide, as well as the psychedelic urban fantasyRED Mass, and the Terence McKenna guidebookMachine Elves 101. He has also made contributions in Ross Heaven’s bookCactus of Mystery: The Shamanic Powers of the Peruvian San Pedro Cactus andLlewellyn’s 2020, 2021, and 2022 Magical Almanacs, among numerous other articles in journals and magazines around the world. In April 2019, he was noted asAuthor of the Month by best-selling author and researcher Graham Hancock. Daniel is a sanctioned teacher of the Pachakuti Mesa Tradition, a form of Peruvian shamanism brought to the U.S. by respected curandero don Oscar Miro-Quesada. Visit Daniel online atdanielmolerweb.com.