By Kate Thompson
Could there be one factor that links together conflict, climate change, racism, anxiety and eating disorders?
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CLEAR ALL
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.
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.
Over the last decades, iboga has developed a cult following in the United States and in Europe, where it is known as ibogaine. In the West, the psychedelic is being promoted as a potential one-shot cure for treating addiction to heroin and other drugs.
As we search for ways of understanding the possibly infinite resources of human consciousness, I suggest that the potential of psychedelics as tools for learning should not be ignored.
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Traditionally, psychedelics (as well as other experiences, like Holotropic Breathwork) are coupled with practices that confirm, extend, and expand the insights intrinsic to altered states.
Some Americans searching for alternative paths to healing have turned to psychedelics. But how does one forge a career as a guide when the substances are illegal?
Evidence is mounting that psychedelic-assisted therapies can improve well-being, in ways that are similar to mindfulness practices.
Originating in the 1960s, as a thriving part of the counterculture havens of San Francisco and New York, psychedelics have long remained immersed in the recesses of the shadow economy.
When you take psychedelics it’s easy to feel that you’ve found a “red pill” that has snapped you out of the matrix.
Integration has become a buzzword in the world of psychedelics, but there are still questions being asked about what it means to be integrated, who can do it, and how it can be done.