By Michael Chary — 2019
Now, researchers are attempting to catalog these experiences to figure out just what, or who, those DMT entities are.
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I drank ayahuasca in 1999, in a ceremony led by two scholars with expertise in ayahuasca. What follows is an edited version of what I wrote about the experience in my 2003 book Rational Mysticism.
In an appropriate context, ayahuasca can be a valuable therapeutic tool and can act as a catalyst that can render psychotherapeutic processes more effective in less time, and sometimes allow for critical interventions when several other therapeutic strategies have been unsuccessful.
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The phenomenon of encountering non-human entities under the influence of DMT has inspired debate about what these might actually be.
For those psychedelic users who experience post-use “spiritual comedowns”, psychedelic withdrawals, or a general sense of dopamine depletion, what can be done to alleviate these symptoms?
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The psychedelic revolution has arrived—yet psychologists still have major gaps in knowledge about going on a shrooms trip in the name of mental health.
Many people have a spiritual experience on psychedelics. How they make meaning of it could be influenced by the metaphysical beliefs of their therapists.
Taking drugs is generally perceived as a social activity. Whether you’re passing joints at home or raving bug-eyed in a forest, the presence of other people can elevate those bliss-inducing chemicals.
French photographer Mathias de Lattre's project "Mother's Therapy" examines the relationship between mental illness and psychedelic therapies.
I'm no psychedelic prude. I reported on, and applauded, the resurgence of research into psychedelics in my 2003 book Rational Mysticism. I participated in a peyote ceremony of the Native American Church, and I advocated legalization of psychedelics for therapeutic purposes.