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      "body": "Congratulations @teknozen! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@teknozen/birthday2.png</td><td>Happy Steem Birthday! - You are on the Steem blockchain for 2 years!</td></tr></table>\n\n<sub>_You can view [your badges on your Steem Board](https://steemitboard.com/@teknozen) and compare to others on the [Steem Ranking](https://steemitboard.com/ranking/index.php?name=teknozen)_</sub>\n\n\n**Do not miss the last post from @steemitboard:**\n<table><tr><td><a href=\"https://steemit.com/steemitboard/@steemitboard/downvote-challenge-add-up-to-3-funny-badges-to-your-board\"><img src=\"https://steemitimages.com/64x128/https://steemitimages.com/0x0/![](https://cdn.steemitimages.com/DQmUuJkZdnSpHVWssxF82ntymqXg4Pvk6K6bYvckUYVRsnj/image.png)\"></a></td><td><a href=\"https://steemit.com/steemitboard/@steemitboard/downvote-challenge-add-up-to-3-funny-badges-to-your-board\">Downvote challenge - Add up to 3 funny badges to your board</a></td></tr><tr><td><a href=\"https://steemit.com/steemitboard/@steemitboard/use-your-witness-votes-and-get-the-community-badge\"><img src=\"https://steemitimages.com/64x128/https://cdn.steemitimages.com/DQmTugCUsoXX762vg1CuHRrpnPbfnjPogp8iCGv7F2kSVuj/image.png\"></a></td><td><a href=\"https://steemit.com/steemitboard/@steemitboard/use-your-witness-votes-and-get-the-community-badge\">Use your witness votes and get the Community Badge</a></td></tr></table>\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) to get one more award and increased upvotes!",
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      "body": "Congratulations @teknozen! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@teknozen/birthday1.png</td><td>Happy Birthday! - You are on the Steem blockchain for 1 year!</td></tr></table>\n\n<sub>_[Click here to view your Board](https://steemitboard.com/@teknozen)_</sub>\n\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) and get one more award and increased upvotes!",
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      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttps://tricycle.org/magazine/yage-and-yanas/",
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      "title": "Yagé and the Yanas ~ Tripping with Terence",
      "body": "With more than a little trepidation, my girlfriend and I boarded a flight to Hawaii. Once buckled in, I fell into a deep and unusually restful sleep. Hours later, I raised the shade and, overcoming a blast of near-blinding light, peered out the small window. The palm-fringed handful of islands strewn in a random arc in the middle of the blue Pacific looked like the last grains from a weary sower’s hand. I remembered that it wasn’t for the black sand beaches and helicopter rides over volcanoes that I had made this journey. It was 1987, and my moment with a shaman was coming near. I had an appointment with yagé, or ayahuasca, the “vine of the soul.”\n\nWalls of red sugarcane stalks lined the highway from the airport as we sped to the place of my appointment: a botanical reserve amidst climax rainforest on the slopes of the Mauna Loa volcano. The placid blue ocean stayed constant, while the scenery on the other side of the road turned dryer, harder, and darker, and the mileposts whizzed by. Finally, the land was just a solid black crust of once-liquid lava beds as far as the eye could see, resembling a black version of a lunar landscape. A volcanic haze called “vog” hung high in the horizon above the still-fiery Pele some twenty miles farther to the south.\n\nWe turned up an inland road, parked, and boarded a waiting jeep. As we climbed the bumpy road, we noticed hints of vegetation appearing here and there, leading to persimmon bushes, and then groves of ginger flowers, mango trees, and macadamia trees. As we entered the reserve area we found ourselves on the edge of a jungle, an overgrown thicket of kukui grass with spectacular ocean views peering between tall trunks of blossoming ohia trees.\n\nMy shaman, Terence McKenna, greeted us with some Kona coffee and showed us to our quarters. The appointed hour was drawing near, and after a short rest, we assembled on the porch where I was to drink the ayahuasca—a catalyst for perhaps the most powerful and intensely visionary experiences ever known.\n\nThe sun was setting over the jungle as I contemplated my glass of the pungent brew. An incredible amount of work went into producing this thick, dark chocolate-colored drink. Ayahuasca is brewed from the Banistereopsis caapi vine mixed with the leaves of the DMT-rich Psychotria viridis, plants that originate from the Amazon rainforest, but also thrive in Hawaii. They are boiled first separately and then together for over a week, requiring constant stirring and removal of pulp. The origin of the recipe is itself a mystery, and I wondered what the odds were on the Amazon Indians discovering this formula randomly through trial and error.\n\nI had read the descriptions of encounters with ayahuasca by contemporary Westerners in William Burroughs and Allen Ginsberg's The Yagé Letters, the McKenna brothers’ The Invisible Landscape, and Andrew Weil’s The Marriage of the Sun and the Moon. Nothing, however, except perhaps Buddhist meditation practice, had prepared me for what followed after emptying my glass.\n\nI kissed my companion goodbye and was shown to the tent that the shaman had set up for me farther into the jungle. He wished me luck, reminded me not to cling to any visions, delightful or horrifying, and disappeared into the night. The stars above were so bright and numerous that I couldn’t take my eyes off the night sky. I remembered a bit of unfinished business to do before losing motor control, and picked a spot in the ground in which to deposit my vomit when it came time. Still feeling normal, my gaze returned to the starry heavens.\n\nI was expecting all hell to break loose at any second, but what ensued was so subtle that I could hardly believe it was a function of the ayahuasca. Staring at the star formations, I could suddenly see with unusual clarity that these were not isolated stars but points of light on a giant body - the body of a massive spider. She moved her body ever so subtly, as if to offer confirming evidence of her existence. When the spider moved, all the sky moved in relation to her, and in scale the way the many legs of a real spider would actually move.\n\nThis didn’t feel like a hallucination at all, but more like a filter had been removed, and the true nature of the sky revealed. I was ecstatic, not from the drug, but from the honor and thrill of seeing the heavens in its true living integrated form, power, and beauty. My preoccupation with the animated, breathing sky above me was interrupted by a powerful feeling of being lifted off the ground. The next thing I knew I was staring closely at the dirt and hearing a torrent of matter fleeing my body, its stream forming one leg of a tripod, my hands the other two, as my legs flailed about straight up in the air. The sound of my retching reverberated through the jungle like a call to the spirits for help. I had expected the vomit, but what mystified me was how I was being supported upside down as it gushed from my mouth.\n\nThe feeling of being drugged was definitely kicking in now, and I quickly found my way into the tent and layed down. Just before I was able to get horizontal, a most extraordinary light and color show began. Unusual colors vibrated and gyrated in and out of fractals. They displayed themselves with the most remarkable intensity. They seemed unaffected by whether my eyes were open or closed, and that’s when the first inkling of fear set in. Was I blind? Would I ever see the real world again?\n\nGrowing weary of the swirling colors, I longed to see my raised hand or the inside of the tent. How could I have done this to myself? I kept wondering. Please let it be over, I prayed. But the journey had just begun, and the light show was the fun part. I struggled to turn my mind away from the compelling visions to the steady rhythm of my breath. Suddenly the sound of my breathing became almost ear-shatteringly loud, as if it was blowing across the surface of a distant planet, like a giant windstorm.\n\nI became aware, quite suddenly, that my body had vanished, and only my mind and sensory impressions remained. \n\nGradually the true meaning of this experience became clear— I was journeying to the end of my life. In the process, I came to grips with something I had no idea was true about myself— that I was completely unwilling to believe that death was real. Intellectually, I was aware, like everyone else, of the inevitability of death. But the reality of the very moment of death, the moment of my last breath, was not something I was willing to see. And then I saw it. \n\nI was back on Earth, standing in the mud outside my tent and staring disbelievingly at a corpse-—my own. I picked up a hand and felt the cold weight of an arm that would never again move on its own, and dropped it back into the mud. I noticed a small trail of blood from its mouth across a pale and unshaven cheek dripping into the mud. All the while I heard my mind saying, “No, it’s not real, it’s just the drug,” but my eyes saw my lifeless body laying there, real as could possibly be.\n\nAs if this wasn’t convincing enough for my persistent ego, I flashed on a scene of driving by a cemetery, only to notice one particular tombstone standing out among the others. I read with total horror my own name chiseled across the tall granite slab. Images from my life flickered before me, first slowly, then in hyperspeed, finally there was just blackness. Death was finally real and surrender was the only option. But why didn’t this voice I was hearing stop, and who, or what, was listening to it?\n\nI didn’t have much chance to reflect on these important questions before facing yet another struggle. The scenery had changed. It was more fantastical, more dark, more frightening. Dead as I was, I still found myself on the run, this time from a classic fire-breathing dragon. I almost laughed at the clichéd imagery when the surroundings grew increasingly more macabre. The world became a series of caves, populated by bizarre forms of life. \n\nMechanical and yet biological, these machine-like beings twisted and turned in mathematical precision with each other as if I were peering into some nanotechnological microcosm of the dark forces of nature. A strange haunting melody accompanied their gyrations. Whenever I found myself fascinated with some aspect of what was undoubtedly the underworld, a blast of fire from the dragon curled around me and singed the hair on my legs. The verisimilitude of this vision and the smell of burning hair had me biting my lip so hard I could taste the blood.\n\nSuddenly a giant sword unsheathed itself in my hand and stabbed the beast repeatedly in its scaly body while narrowly avoiding being burned or swallowed. I thrust the final blow to the throat and watched the torrent of blood pour from his wound until the thrashing of its long powerful tail finally slowed. As I stared into the closing eyes of the now slumped dragon, I could see a glimmer of recognition. Slipping out of consciousness, its face slowly metamorphosed into a more human one, and gradually it became clear that the face the dragon was wearing was my own.\n\nI stared at the dead dragon and felt a tremendous upwelling of sympathy and compassion. As a tear slid down my virtual cheek, I reflected on what a fantastic lesson in self-as-other this experience was: here was a despicable, horrible beast intent on crushing me between its teeth or burning me to a crisp, yet I was able to widen my circle of compassion to embrace it. What enemy could I have, what unspeakably vicious act could I not forgive after this? The lesson was swift and immediate.\n\nThen, for what seemed to be an eternity, I experienced a complete and total void of any sensory input. There was no time, no place, no visions, no sounds, no feelings. Even my thoughts, which had been intact throughout the ordeal, seemed less forthcoming and harder to grasp. I tried to muster enough mental energy to form at least the desire for life. Something in my essence was pleading for life, some kernel of consciousness was intent on seeking an animated state. Muscles and nerves seemed to create themselves anew, attempting to generate at least a tingle of sensation.\n\nPerception of my surroundings—the dull gray color of the tent and the moon shadows dancing on its surface—crept into my field of vision so gradually I hardly noticed they had been absent. The world I had just visited still felt very much present, separated from me by no more than the flimsiest of veils. My thoughts returned, and the first one was gratitude. The sensation of being distinct from the mud, of having a community of bones and sinews with which to feel the damp canvas floor against my back was quietly thrilling. To see the play of light and dark along the tent walls and hear the throaty call of nearby insects was indescribably joyful. \n\nSlowly I raised my tired body and stepped out into the night, inhaling what felt like something very alive itself - the sweet and perfumed night air. I was grinning so hard I thought the corners of my lips might crack. I sank to my knees and practically buried my face in the mud, examining closely the surface of the earth and tasting with the tip of my tongue the richness of her soil. My thoughts turned to my girlfriend, and how delicious it would be to hold her and to be held. I stumbled along the roots of vines and carelessly brushed passed the blades of the bush to find my way back to the main house.\n\nImmediately after coming through the kitchen door I confronted the shaman, who was busy stirring a large pot of the foul-smelling brew. “How could you do that to me?” I asked. The shaman stopped stirring, brought me some water, and sat down at the table with me. “Did you suffer?” he asked. Although I felt as though I had never in my life suffered so intensely as in the last few hours, at that moment I was aware of much greater space in my mind around the very notion of suffering itself. Buddhism teaches us that suffering is an inevitable part of life, but to have experienced so concentrated an episode of mental torture was like bringing the teaching into my cells and making it an organic truth of life.\n\nAlthough suffering exists, I deeply understood for the first time that no sufferer really exists. Throughout my journey I was actively doing and thinking, but having confronted the truth of my demise over and over, it was painfully obvious that I had no actual inherent existence. I was astonished that as he asked me the question, I no longer seemed to have any aversion or charge about suffering itself. As a graduate of the journey, I demonstrated my willingness to suffer and die. I reflected on the words of a gentle Buddhist monk from Sri Lanka now living in Brooklyn: “People are at their cruelest when they are intent on avoiding suffering.” So in response to the shaman’s query, I found myself smiling and I uttered simply, “Yes, I suffered, and I recognized the emptiness of it.”\n\nAs I looked into the shaman’s eyes I found myself staring into the face of a dead man. It felt miraculous that we were animated, breathing, and making sounds. I looked at my hand for a few moments, and it seemed like a stranger’s hand—belonging more to my parents and my ancestors than to me. My eyes shifted to the flame under the pot, and then they narrowed and closed. The shaman and I spontaneously began to meditate, sitting totally still and silent for at least fifteen minutes. I have observed that my meditation practice jumped to a new level since the journey, and I find it easier to stay concentrated on my breath. Perhaps the reason for this is simply that the breath itself is more interesting to me, and I remain amazed that we have this capacity to exchange gases in the invisible soup of life within which we live.\n\nThe most powerful and obvious transformation resulting from this appointment with the shaman was in my relationship to death. I was dramatically aware of how diminished my fear of it was, and that not only could I hold thoughts of death while remaining in a pleasant state of mind, I was actively looking at death and the reality of dying for inspiration, clarity and a deeper context for my life. Beyond my new respect for death, the nature of my relationship to Buddhism also felt very different. Whereas Buddhism used to seem more like a vehicle with which I was seeking a destination, it now seems like a clever way to enjoy the present moment. I’m not sure I have any hopes for ultimate realization, but I do have a stronger interest in spending more of my life in Buddhist practice.\n\nThe shaman asked me if I would consider taking the ayahuasca again. I had to laugh. A chuckle turned into bellows of belly laughs followed by sharp cries of uncontrollable laughter. The notion of taking the vine or any other psychedelics again seemed absolutely preposterous. “No way, Terence,” I replied. The morning sun would soon be upon us, and I thought of how its light would allow me to see the multitude of flowering plants in the area. I thought of how psychedelic it would be just to see the flowers and bring them to my nose. Suddenly the prospect of having a baby seemed far more exciting than dropping a neurochemical bomb in my system to see endless parades of colors and forms.\n\n“You had a good journey,” the shaman said as we left the table and prepared to take a nap before the dawn. “Why?” I asked, “'That which does not kill you makes you stronger,’ as the saying goes?” “No,” the shaman replied with the most lively grin I had seen on his face so far, “that which kills you makes you stronger.”![psychedelic-1.jpg](https://steemitimages.com/DQmZGYG2eSTRAuaRt6xvzMsYUDXfK64khfsQzFSoRcgBsJW/psychedelic-1.jpg)",
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      "body": "correction: \nThis was the name of the medicine that the AMA spent four years fighting for in the courts in the late 1920's so that doctors could continue to recommend it to their patients.",
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      "title": "Buddhism and the Psychedelic Society :  Interview with Terence McKenna by Allan Badiner for Zig Zag Zen",
      "body": "![Allan+Terence2.png](https://steemitimages.com/DQmRVnQSXmTJLKoVnLWoFPPegjwNQX2ZrindDY7PyU4rfrB/Allan%2BTerence2.png)\n\nALLAN BADINER: You have emerged as the leading spokesperson for the use of psychedelics. What is the history of your encounter with Buddhism? \n\nTERENCE MCKENNA: Like so many people in the sixties, I came up through D. T. Suzuki’s books on Zen, which were very popular at a certain point. And then early on because of my art historical bent, I became interested in Tibetan Buddhism. But my interest was not exactly Buddhism. It was more the shamanic pre-Buddhist Tibet phenomenon of the Bön religion—which grew out of the shamanic culture of pre-Buddhist Tibet. I found among Tibetan Buddhists a lot of prejudice against the Bön. They were definitely second-class citizens inside theocratic Tibet, and they still are. \n\nBADINER: Buddhist practice didn’t attract you? \n\nMCKENNA: Buddhist psychology was very interesting to me. I came to it through the works of Herbert Günther, who was a Heideggerian originally, and then found Mahayana thought parallel to his Heideggerianism. I was influenced by a book called Tibetan Buddhism Without Mystification, published later as Treasures of the Tibetan Middle Way, which contrasted paradoxically differing schools of Buddhist thought; Nagarjuna’s writings on nothingness were also a big influence. \n\nBADINER: What did you make of the Abhidhamma—the psychological com- ponent of Buddhist teaching? \n\nMCKENNA: The Buddhist style of talking about the constructs of the mind is now a universalist style. The puzzle to me is how Buddhism achieves all of this without psychedelics; not only how but why, since these dimensions of experience seem fairly easily accessed, given hallucinogenic substances and plants, and excruciatingly rare and unusual by any other means. \n\n
BADINER: How would Buddhism fit into your notion of the psychedelic society \nthat you often talk about? \n\nMCKENNA: Well, compassion is the central moral teaching of Buddhism and, hope- fully, the central moral intuition of the psychedelic experience. So at the ethical level I think these things are mutually reinforcing and very good for each other. Compassion is what we lack. Buddhism preaches compassion. Psychedelics give people the power to overcome habitual behaviors. Compassion is a function of awareness. You cannot attain greater aware- ness without necessarily attaining greater compassion, whether you’re attaining this awareness through Buddhist practice or through psychedelic experience. \n\nBADINER: So compassion and awareness are the twin pillars of both Buddhism and the psychedelic society. \n\nMCKENNA: Compassion and awareness. To my mind the real contrast between Buddhism and psychedelic shamanism is between a theory out of which experiences can be teased and an experience out of which theory can be teased. \n\nBADINER: Well, this is a fundamental tenet of Buddhism, to abandon belief systems for direct experience. \n\nMCKENNA: Yes, but like an onion, Buddhism has many layers. For instance, folk Buddhism is obsessed with reincarnation. Philosophical Buddhism knows there is no abiding self. How can these two things be reconciled? Logically they can’t, but religions aren’t logical. Religions are structures in the mass psyche that fulfill needs not dictated by reason alone. Any complex, philosophical system makes room for self-contradiction. \n\nBADINER: One of the significant contributions Buddhism offers this culture is that it creates a context for the experience of death. You have said the aware- ness of death is one of the most important insights that the psychedelic experience offers. Are they similar perspectives? \n\nMCKENNA: Well, they’re similar in that I think the goal is the same. The goal, the view of both positions is that life is a preparation for death and that this prepa- ration is a specific preparation. In other words, certain facts must be known, certain techniques must be mastered, and then the passage out of physicality and on to whatever lies beyond is more smoothly met. So in that sense they are very similar, and they seem to be talking about the same territory. \n\nBADINER: You’ve said that the twin horrors or twin problems of Western society are ego and materialism, combining in a kind of naive monotheism. Why is Buddhism any less a remedy than psychedelics? \n\nMCKENNA: Well, it’s less a remedy only in the sense that it’s an argument, not an experience. \n\nBADINER: But it’s a series of practices that enable experience. \n\nMCKENNA: Yeah, but you have to do it. The thing about psychedelics is the inevitability of it once you simply commit to swallowing the pill. But Buddhism and psychedelics are together probably the best hope we have for an antidote to egotism and materialism, which are fatally destroying the planet. I mean, it’s not an abstract thing. The most important thing Buddhism can do for us is to show us inner wealth and to de-emphasize object fetishism, which is a very primitive religious impulse. It’s an aboriginal religious impulse to fetishize objects and Buddhism shows a way out of that. \n\nBADINER: The way you describe ecstasy has kind of a Buddhist flavor . . . the edge or the depth of human feeling that includes suffering. This resonates with the Buddhist notion that nirvana encompasses samsara. \n\nMCKENNA: True ecstasy is a union of opposites. It’s the felt experience of paradox, so it is exalting and illuminating at the same time that it’s terrifying and threat- ening. It dissolves all boundaries. \n\nBADINER: Are you anticipating the emergence of a Buddhist psychedelic culture? \n\nMCKENNA: No, it’s a Buddhist, psychedelic, green, feminist culture! I’ve always felt that Buddhism, ecological thinking, psychedelic thinking, and feminism are the four parts of a solution. These things are somewhat fragmented from each other, but they are the obvious pieces of the puzzle. An honoring of the feminine, an honoring of the planet, a stress on dematerialism and compassion, and the tools to revivify and make coherent those three. \n\nBADINER: The tools being psychedelic substances? \n\nMCKENNA: Yes. It would be very interesting to find Buddhists who were open- minded enough to go back and start from scratch with psychedelics and not do the ordinary “We’ve got a better way” rap, but to say, “Maybe we do, maybe we don’t. Let’s go through these things with all our practice and all our under- standing and all our technique and put it with botany, chemistry, and all this ethnography.” And then what could you come up with? If, as Baker Roshi says, people advance quickly with psychedelics, then advance them quickly with psychedelics. And then when they reach a point where practice and method are primary, practice and method should move to the fore. And maybe there are several times when these things would switch position. \n\nBADINER: You don’t see any contradiction in being a Buddhist and exploring psychedelics? \n\nMCKENNA: No, I would almost say, how can you be a serious Buddhist if you’re not exploring psychedelics? Then you’re sort of an armchair Buddhist, a Buddhist from theory, a Buddhist from practice, but it’s sort of training wheels practice. I mean, the real thing is, take the old boat out and give it a spin. \n\nBADINER: Maybe you should try taking out the old zafu for a spin! \n\nMCKENNA: Or, try both!",
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      "parent_permlink": "psychedelics",
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      "title": "The New Science of Psychedelics Recent studies are finding that drugs such as LSD and psilocybin can help to alleviate depression, anxiety and addiction—and may have profound things to teach us about how the mind works",
      "body": "![safe_image.php.jpeg](https://steemitimages.com/DQmd2FX99BfDusvNKrEuVPPiN6Jp3w4Pmyb9pWLgukUUgBx/safe_image.php.jpeg)\n\nThe New Science of Psychedelics\nby Michael Pollan\n\nRecent studies are finding that drugs such as LSD and psilocybin can help to alleviate depression, anxiety and addiction—and may have profound things to teach us about how the mind works.\n\nTo anyone who lived through the 1960s, the proposition that psychedelic drugs might have a positive contribution to make to our mental health must sound absurd. Along with hallucinogens like mescaline and psilocybin (that is, magic mushrooms), LSD was often blamed for bad trips that sent people to the psych ward. These drugs could make you crazy.\nSo how is it possible that, 50 years later, researchers working at institutions such as New York University, Johns Hopkins, UCLA and Imperial College in London are discovering that, when administered in a supportive therapeutic setting, psychedelics can actually make you sane? Or that they may have profound things to teach us about how the mind works, and why it sometimes fails to work?\n\nRecent trials of psilocybin, a close pharmacological cousin to LSD, have demonstrated that a single guided psychedelic session can alleviate depression when drugs like Prozac have failed; can help alcoholics and smokers to break the grip of a lifelong habit; and can help cancer patients deal with their “existential distress” at the prospect of dying. At the same time, studies imaging the brains of people on psychedelics have opened a new window onto the study of consciousness, as well as the nature of the self and spiritual experience. The hoary ‘60s platitude that psychedelics would help unlock the secrets of consciousness may turn out not to be so preposterous after all.\n\nThe value of psychedelic therapy was first recognized nearly 70 years ago, only to be forgotten when what had been a promising era of research ran headlong into a nationwide moral panic about LSD, beginning around 1965. With a powerful assist from Timothy Leary, the flamboyant Harvard psychology professor, psychedelics had escaped the laboratory, falling into the eager arms of the counterculture. Yet in the decade before that there had been 1,000 published studies of LSD, involving 40,000 experimental subjects, and no fewer than six international conferences devoted to what many in the psychiatric community regarded as a wonder drug.\n\nCompared with other psychoactive compounds, these powerful and mysterious molecules were regarded as safe—it’s virtually impossible to overdose on a psychedelic—and nonaddictive. Rats in a cage presented with a lever to administer drugs like cocaine and heroin will press it repeatedly, unto death. LSD? That lever they press only once.\nThis is not to say that “bad trips” don’t happen; they do, especially when the drugs are used carelessly. People at risk for schizophrenia sometimes have psychotic breaks on psychedelics, and people surely do stupid things under the influence that can get them killed. But the more extreme claims about LSD—that it scrambled users’ chromosomes or induced them to stare at the sun until blind—were debunked long ago.\n\nIt wasn’t until the 1990s that a small band of researchers began to unearth what an NYU psychiatrist describes as “a buried body of knowledge” about the therapeutic potential of psychedelics. Perhaps the most promising application of the new drugs was in the treatment of alcoholism. Few people in Alcoholics Anonymous realize that Bill Wilson, the founder, first got sober after a mystical experience he had on a psychedelic administered to him in 1934, or that, in the 1950s, he sought, unsuccessfully, to introduce LSD therapy to AA.\nIn parts of Canada during the 1950s, psychedelic therapy became a standard treatment for alcoholism, and a 2012 meta-analysis of the six best-controlled trials of LSD therapy for alcohol addiction during that period found a “significant beneficial effect on alcohol misuse.” Early studies of psychedelics for the treatment of several other indications, notably including depression and anxiety in cancer patients, also showed promise.\n\nThese first-wave studies were, by contemporary standards, poorly controlled. That’s why many of the early experiments are now being reprised using more rigorous modern methods. The early results are preliminary but encouraging: A pilot study of psilocybin for alcohol dependence conducted at the University of New Mexico found a strong enough effect to warrant a much larger phase 2 trial now under way at NYU.\n\nAnother recent pilot study, at Johns Hopkins, looked at the potential of psilocybin to help people quit smoking, one of the hardest addictions to break. The study was tiny and not randomized—all 15 volunteers received two or three doses of psilocybin and knew it. Following what has become the standard protocol in psychedelic therapy, volunteers stretch out on a couch in a room decorated to look like a cozy den, with spiritual knickknacks lining the bookshelves. They wear eyeshades and headphones (playlists typically include classical and modern instrumental works) to encourage an inward journey. Two therapists, a man and a woman, are present for the duration. Typically these “guides” say very little, allowing the journey to take its course, but if the experience turns frightening, they will offer a comforting hand or bit of advice (“trust and let go,” is a common refrain).\n\nThe results of the pilot study were eye-popping: Six months after their psychedelic session, 80% of the volunteers were confirmed to have quit smoking. At the one-year mark, that figure had fallen to 67%, which is still a better rate of success than the best treatment now available. A much larger study at Hopkins is currently under way.\n\nWhen I asked volunteers how a psilocybin trip had given them the wherewithal to quit smoking, several described an experience that pulled back the camera on the scene of their lives farther than ever before, giving them a new, more encompassing perspective on their behavior.\n\n“The universe was so great, and there were so many things you could do and see in it that killing yourself seemed like a dumb idea,” a woman in her 60s told me. During her journey she grew feathers and flew back in time to witness various scenes in European history; she also died three times, watched her soul rise from her body on a funeral pyre on the Ganges, and found herself “standing on the edge of the universe, witnessing the dawn of creation.”\n“It put smoking in a whole new context,” she said. It “seemed very unimportant; it seemed kind of stupid, to be honest.”\nMatthew Johnson, the psychologist who directed the study at Hopkins, says that these sorts of “duh moments” are common among his volunteers. Smokers know perfectly well that their habit is unhealthy, disgusting, expensive and unnecessary, but under the influence of psilocybin, that knowledge becomes an unshakable conviction—“something they feel in the gut and the heart.” As Dr. Johnson puts it, “These sessions deprive people of the luxury of mindlessness”—our default state and one in which addictions flourish.\n\n\n‘Few if any psychiatric interventions for anxiety and depression have ever demonstrated such dramatic and sustained results.’\n\nPerhaps the most significant new evidence for the therapeutic value of psychedelics arrived in a pair of phase 2 trials (conducted at Johns Hopkins and NYU and published in the Journal of Psychopharmacology in 2016) in which a single high dose of psilocybin was administered to cancer patients struggling with depression, anxiety and the fear of death or recurrence. In these rigorous placebo-controlled trials, a total of 80 volunteers embarked on a psychic journey that, in many cases, brought them face to face with their cancer, their fear and their death.\n“I saw my fear…located under my rib cage,” a woman with ovarian cancer told me. “It wasn’t my tumor, it was this black mass. ‘Get the f— out,’” she screamed aloud. “And you know what? It was gone!” Years later, her fear hasn’t returned. “The cancer is something completely out of my control, but the fear, I realized, is not.”\nEighty percent of the Hopkins cancer patients who received psilocybin showed clinically significant reductions in standard measures of anxiety and depression, an effect that endured for at least six months after their session. Results at NYU were similar.\n\nCuriously, the degree to which symptoms decreased in both trials correlated with the intensity of the “mystical experience” that volunteers reported, a common occurrence during a high-dose psychedelic session. Typically described as the dissolution of one’s ego followed by a merging of the self with nature or the universe, a mystical experience can permanently shift a person’s perspective and priorities. The pivotal role of the mystical experience points to something novel about psychedelic therapy: It depends for its success not strictly on the action of a chemical but on the powerful psychological experience that the chemical can occasion.\n\nFew if any psychiatric interventions for anxiety and depression have ever demonstrated such dramatic and sustained results. The trials were small and will have to be repeated on a larger scale before the government will consider approving the treatment. But when the researchers brought their data to the FDA last year, the regulators reportedly were sufficiently impressed to ask them to conduct a large phase 3 trial of psilocybin for depression—not just in cancer patients but in the general population.\n\nSo how does psychedelic therapy work? And why should the same treatment work for disorders as seemingly different as depression, addiction and anxiety? When scientists at Imperial College began imaging the brains of people on psilocybin, they were surprised to find that the chemical, which they assumed would boost brain activity, actually reduced it, but in a specific area: the default mode network. This is a brain network involved in a range of “metacognitive” processes, including self-reflection, mental time travel, theory of mind (the ability to imagine mental states in others) and the generation of narratives about ourselves that help to create the sense of having a stable self over time.\n\nThe default mode network is most active when our minds are least engaged in a task—hence “default mode.” It is where our minds go when they wander or ruminate. The Imperial scientists found that when volunteers reported an experience of ego dissolution, the fMRI scans of their brains showed a precipitous drop in activity in the default mode network, suggesting that this network may be the seat of the ego.\nOne way to think about the ego is as a mental construct that performs certain functions on our behalf. Chief among these are maintaining the boundary between the conscious and unconscious realms of the mind as well as the boundary between self and other.\n\n‘Who couldn’t benefit from the mental reboot that a powerful experience of awe can deliver?’\n\nSo what happens when these boundaries fade or disappear under the influence of psychedelics? Our ego defenses relax, allowing unconscious material and emotions to enter our awareness and also for us to feel less separate and more connected—to other people, to nature or to the universe. And in fact a renewed sense of connection is precisely what volunteers in the various trials for addiction, depression and cancer anxiety trials have all reported.\n\nThis points to what may be the most exciting reason to pursue the new science of psychedelics: the possibility that it may yield a grand unified theory of mental illnesses, or at least of those common disorders that psychedelics show promise in alleviating: depression, addiction, anxiety and obsession. All these disorders involve uncontrollable and endlessly repeating loops of rumination that gradually shade out reality and fray our connections to other people and the natural world. The ego becomes hyperactive, even tyrannical, enforcing rigid habits of thought and behavior—habits that the psychedelic experience, by loosening the ego’s grip, could help us to break.\n\nThat power to disrupt mental habits and “lubricate cognition” is what Robin Carhart-Harris, the neuroscientist at Imperial College who scanned the brains of volunteers on psychedelics, sees as the key therapeutic value of the drugs. The brain is a hierarchical system, with the default mode network at the top, serving as what he variously calls “the orchestra conductor” or “corporate executive” or “capital city.” But as important as it is to keep order in such complex system, a brain can suffer from an excess of order too. Depression, anxiety, obsession and the cravings of addiction could be how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it.\n\nDr. Carhart-Harris suggests that, by taking the default mode network offline for a period of time, psychedelics can, in effect, “reboot” the brain, jog it out of its accustomed grooves and open a space for new pathways to arise. His lab has made maps of the brain’s traffic patterns on psychedelics showing that, when the default mode network is quieted, myriad new connections spring up in the brain, linking far-flung areas that don’t ordinarily talk to one another directly.\nThe value of such an experience is surely not limited to the mentally ill. There are rich implications here for what one psychedelic researcher calls “the betterment of well people.” Who doesn’t sometimes feel stuck in destructive habits of thought? Or couldn’t benefit from the mental reboot that a powerful experience of awe can deliver?\n\nOne of the lessons of the new research is that not just mental illness but garden-variety unhappiness may owe something to living under the harsh rule of an ego that, whatever its value, walls us off from our emotions, from other people and from nature. “For the moment,” wrote Aldous Huxley, describing his own psychedelic journey in 1954, “that interfering neurotic who, in waking hours, tries to run the show, was blessedly out of the way.”\n\n###\n\nThis essay is adapted from Mr. Pollan’s new book, “How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression and Transcendence,” which will be published on May 15 by Penguin Press. His previous books include “Food Rules,” “In Defense of Food” and “The Omnivore’s Dilemma.”",
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