By John Horgan — 2014
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.
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Once considered the quintessential party drug, MDMA (also known as “ecstasy,” “X,” or “molly”) is now experiencing a surge of interest in a completely different area: psychedelic-assisted psychotherapy.
LSD, or lysergic acid diethylamide, is a synthetic drug with potent psychedelic properties. Commonly known as acid, it was originally derived from compounds found in ergot, a fungus that grows on rye.
In the deep space of the psychedelic experience exists a teaching on unity principle and belonging with the earth.
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As Western medicine brings psychedelics into mainstream use, a growing movement is innovating new business models grounded in reciprocity and inclusion.
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.
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.
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.
What I will focus on are the psychological factors that influence people’s judgments about what is real and how these might explain why people come to believe in the existence of such beings.
Psychedelic drug phenomena do not justify radical new views of reality.
Now, researchers are attempting to catalog these experiences to figure out just what, or who, those DMT entities are.