By Graham Hancock
Here, we asked Graham Hancock about plant medicine, the purpose and meaning of hallucinogenic experiences, and what bigger opportunities he sees for humanity in all of this.
Read on goop.com
CLEAR ALL
As Western medicine brings psychedelics into mainstream use, a growing movement is innovating new business models grounded in reciprocity and inclusion.
1
The following is a version of an interview I held over several days in September 2006 with my mother, Doña Julia Julieta Casimiro, one of the most distinguished representatives of the traditions of the thousand-year-old Mazatec culture, which is centered in the northern mountains of the state of...
The growing popularity of "authentic" ayahuasca rituals in Western circles can present multiple problems, including indigenous fetishization, a lack of cultural context for traditional ceremonies, and potential abuse from untrustworthy shamans, all of which can be problematic or sometimes even...
In this recent conversation we had with Dr. Tafur, he shares his perspective on what the materialistic West stands to learn from the mystical side of spirituality, emotions, and mental health.
2
The term “neoshamanism,” or “new shamanism,” refers to just that—newer forms of shamanism that have been adapted from traditional indigenous practices in order to meet the needs of the modern world.
Interventions rooted in indigenous traditions are helping to prevent suicide and addiction in American Indian and Alaska Native communities.
While it’s clear that mental health is a cross-cutting issue that affects all communities, providing effective services for people of color requires acknowledging and understanding their different lived realities.
In 1985, Swiss-Canadian anthropology student Jeremy Narby spent a year at Quirishari in the Peruvian Amazon, studying how the Ashaninca tribe made use of indigenous resources.
Not long ago The New York Times carried a dispatch from Mexico telling about the descent of hippies on Huautla de Jimenez in quest of the “sacred mushrooms.” With the dispatch appeared a photo of a priestess of the rite, Maria Sabina.
María Sabina was well-respected in the village as a healer and shaman. She’d been consuming psilocybin mushrooms regularly since she was seven years old, and had performed the velada mushroom ceremony for over 30 years before Wasson arrived.