close
Generic selectors
Exact matches only
Search in title
Search in content
Should Psychedelic Therapists Have Psychedelic Experience?

Should Psychedelic Therapists Have Psychedelic Experience?

Psychedelics are front and center of a new and rapidly growing medical industry that recognizes their profound healing potential. More and more people are taking psychedelics in clinical settings, with trained therapists guiding them through unpredictable terrain, helping them process and heal their wounds. 

However, as psychedelics become medicalized we are urged to explore the question: should a therapist have personal experience with psychedelics before working with clients who are on psychedelics? 

For those who’ve taken psychedelics and understand how utterly strange (and at times immensely challenging) the experience can be, the answer may feel like an obvious yes. While each psychedelic experience is unique, the thread that binds virtually all of them is their ineffability. Trusting someone to help you navigate that space can be difficult if they haven’t occupied it themselves. 

But as psychedelics intersect with western science, intuition alone cannot satisfy modern medicine’s inquiries around efficacy and safety. One possible solution is that space must be made for the perspectives of indigenous communities who’ve worked with psychedelic medicines for time immemorial and understand them in ways that transcend western epistemological frameworks. 

Western Medicine and Psychedelic Therapy

COMPASS Pathways, a UK-based mental healthcare company working with synthetic psilocybin, states on their website that therapists are not recruited based on their “willingness or desire” to take psychedelics. According to COMPASS, until evidence suggests otherwise, the best predictors of safety and optimal clinical outcomes are emotional maturity, compassion, and clinical therapeutic experience.

So far, there is no evidence within western medicine that suggests otherwise. Arguably, it is for lack of trying. As Elizabeth M. Nielson, Ph.D., and Jeffrey Guss, MD write in their article “Should Psychedelic Therapists Have First-hand Experience with Psychedelics?” for Chacruna, “no contemporary studies have systematically studied whether or how therapists’ first-hand experience with psychedelics affects clinical outcomes in psychedelic therapy.” 

When psychedelic therapy first garnered interest from medical practitioners in the mid-20th century, shortly after Albert Hofmann discovered LSD in 1943, researchers and clinicians “stressed the value of direct experience with a psychedelic compound” in order to be successful as psychedelic therapists, write Nielson and Guss. Hofmann wrote that first-hand experience would allow the therapist to truly understand the “strange world of LSD inebriation” and its related phenomena in their patients. 

But due to restrictive drug laws in the 1960s, and the Controlled Substances Act of 1970, conducting those studies became virtually impossible. Psychiatrist and substance abuse researcher Herbert Kleber came the closest in the mid-60s when he designed a study that would compare the outcomes in patients undergoing LSD-assisted therapy treated by a therapist that had taken LSD themselves versus a therapist who hadn’t. The study was cut short when the Swiss laboratory Sandoz halted LSD production in 1965. 

Should Doctors Have Direct Experience with Psychiatric Drugs They Prescribe?

Today, with the mainstreaming of psychedelics and their burgeoning reputation as legitimate therapeutic medicines, questions around what constitutes effective psychedelic therapy can be more formally investigated. But the unique nature of psychedelic therapy, which, as Nielson and Guss write, is an “unprecedented blend of pharmacological and psychotherapeutic approaches,” doesn’t fit squarely with the already established western medical models. 

Contemporary psychiatry does not necessitate that a doctor has direct experience with any psychotropic medication they prescribe to patients. It’s a standard that, according to Nielson and Gus, hasn’t been fully examined. They say that as of June 2018, they were “unable to locate a single study on the relationship between psychiatrists’ personal use of pharmaceutical substances, their prescribing practices with psychotropic medicines, and/or effects on patient outcomes.” 

Furthermore, in the 1960s, randomized controlled trials (RCTs), in which a treatment is randomly allocated to participants and isolated from the doctors prescribing them, became the “gold-standard” for demonstrating the efficacy of pharmacological treatments. While this approach may be effective with drugs such as antibiotics, Nielson and Guss say that psychiatric medicine, in particular psychedelic therapy, are “poor fits” for the RTC research method because of the psychotherapeutic intervention involved. 

While psychoanalytic research and training values subjective personal experience, and doesn’t see it as potentially invalidating any research, pharmacological research values objectivity, and excludes personal experience as a source of knowledge. The “dual nature” of psychedelic therapy has generated “controversy regarding the relevance, importance, and danger of self-experimentation in the current psychedelic research,” write Nielson and Guss. 

Decolonizing Psychedelic Science

Healing with psychedelic substances is not exactly the uncharted territory of intrepid western researchers. Indigenous peoples have been the stewards of these medicines for centuries, and there exist rich traditions amongst various lineages involving the ceremonial use of plant medicines, in which shamans commune with plants as sacred sacraments. COMPASS’s claim that psychedelic therapists don’t necessarily need to be familiar with psychedelic modes of consciousness stands in stark contrast to traditional contexts in which only the shaman ingests the plant medicine.

As shamanic practitioner, Itzhak Beery, writes in his article “Are You Drinking Ayahuasca for the Wrong Reason?” for Lucid News, in some traditional contexts the shaman alone drinks the ayahuasca brew so that they may enter the “other world” and identify their patient’s ailment by penetrating both their physical and energetic bodies, clearing dark energies often with the aid of spirit animal helpers. Spirit worlds, energetic bodies, and animal guides are hardly the province of western science, a paradigm that fundamentally rejects intuitive wisdom in favor of rational, empirical knowledge. In her paper “The role of Indigenous knowledge in psychedelic science,” published by the Journal of Psychedelic Studies, Evgenia Fotiou writes that “in most cultural settings where ayahuasca is used, it is seen as an intentional agent, indeed a ‘plant teacher’, something that cannot easily be reconciled with scientific epistemology without broadening our lens.”

While western medicine enthusiastically embraces psychedelics, many believe we would be wise to meaningfully engage with indigenous perspectives, rather than uncritically appropriating these medicines into the current western framework, erasing those traditions. Fotiou argues that decolonizing psychedelic science “disrupts the legacies of colonialism and the systematic oppression of Indigenous peoples,” and could enhance western research efforts by widening its lens. For Fotiou, dismantling the hierarchy of knowledge systems that privileges western science above all others could allow for different perspectives and methodologies to coexist and contribute equally to psychedelic science going forward.

If this vision shared by Fotiou and many others is put into practice, it could help shed light on the tensions surrounding psychedelic therapy, and the challenges these medicines pose for the currently accepted medical standards. In the meantime, as Nielson and Guss suggest, the influence firsthand psychedelic experience has amongst psychedelic therapists and researchers deserves further investigation.

Image via Wikicommons: Johns Hopkins Psilocybin Session Room

On the Moral Problem of Psychedelics and the Mental Health Problem of Morality

On the Moral Problem of Psychedelics and the Mental Health Problem of Morality

This article was originally written by Claudio Naranjo for Chacruna.net

A passage in Lao Tze’s Tao Te Ching states that when original harmony was lost, laws were created. I am sure that this is congruent with our contemporary knowledge of prehistory: We were equalitarian at the time when we were nomadic hunter-gatherers, while our modern political institutions of legislation and justice fail to give us justice or well being. Thus, it would seem that we should interest ourselves very much in that “original harmony” that our laws seek in vain to restore.

One way of moving in this direction, I have proposed,1 is by drawing a distinction between “normative ethics,” in which good and evil are defined by the obligations and prohibitions formulated by an authority, and “an ethics of virtue,” in which good actions are the natural expression of an inner goodness that has not been obstructed or contaminated by psychosocial aberration.

While the way to foster an ethics of virtue is therapeutic, since it is enough to remove the hatefulness or egocentricity that get in the way of natural wisdom and empathy for healing to take place, the way to foster a normative ethics is to intensify the threats and punishments that underlie the effectiveness of authority and its commands.

The now-long history of this attempt to make us good through rewards and punishment may be interpreted as a long experiment that has not yielded good results: paradoxically, the more we punish delinquency, the more delinquency we have. The more severe and punitive our penal system, the more our prisons are filled. And, as Jung observed, the more we are concerned with morality, the more immoral our society becomes. Yet, we continue to act as if this were not already obvious enough, and, surely, no politician would consider applying to society the Christian teaching of “not resisting evil,” and not responding to aggression with aggression, but with kindness and understanding.

It is instructive to consider in this context George Lakoff’s notion of an “ideology of the severe father.”  We may formulate such an ideology, precisely, as a belief that nothing can solve problems better than threats and punishment. If a child behaves badly, then, the mother may threaten him by telling him that she will tell Dad when he comes home, so that he will give him a corrective; or schools may threaten those who don’t perform well enough with expulsion and potential poverty, and criminals will be threatened with not only longer sentences, but death.

But, do we truly know that the way of severity, threats, and punishment works better than the way of understanding and support? Or is it rather the case that our society has been operating on a patriarchal bias?

In the realm of ethics, we may say that the patriarchal ideology of severity, already embodied in normative morality, is further intensified when morality becomes moralism.

The distinction between both is, more or less, the distinction between the original meaning of “puritan” and the more common contemporary and critical sense in which somebody may be criticized for being prudish. Yet, also in this case, historical perspective allows us to see that he Puritans were also puritanical in the sense of moralistic, and we are now aware of the dissonance between their sense of virtue and their ownership of slaves, their injustice toward the indigenous peoples, or their male chauvinism.

Nietzsche was the first to question seriously our universally accepted morality of good and evil; but today, psychology and clinical experience have allowed us to understand how conventional morality is moralistic and not an expression of health, but an example of what Freud called “reaction formation”: the covering up of repressed impulses with a semblance of correctness or perfection. In the Gospel we find the expression “whitened sepulchers” in connection with this hypocrisy that many people exhibit, seemingly without any awareness of it; the same metaphor might be applied to cultures, in which a collective sense of honor serves as a screen to hide a collective criminality—such as that of our economic system.

After this theoretical introduction, however, let me tackle the subject of the relation between psychedelics and morality, which I propose to launch with a set of complementary statements:

  1. Psychedelics are, by definition, immoral, since they have been forbidden and criminalized.
  2. Conventional morality, a complex of accusation-guilt-fear-duty and moralism, is normative ethics turned into custom, and only mimics virtue, but, in reality, militates against it, and constitutes a form of pathology that, because of its “normality,” passes for “healthy.”
  3. Psychedelics can heal conventional moral conditioning. This probably contributes to the opposition to psychedelics on the part of those who want to uphold conservative culture.

Now, I will develop my argument, seeking to demonstrate the various things I have stated.

  1. That psychedelics are regarded immoral we may take as a fact not needing further demonstration.
  2. Concerning the statement that “morality is un-virtuous,” let me say that, aside from Nietzsche and others who, since his time, have looked with suspicion upon the matter of good and evil, the earliest statement to this effect we have is the one we find in the myth of the Fall in the Book of Genesis, where “original sin” is characterized as the eating of the forbidden fruit of “the knowledge of good and evil.”

If we take the fall from paradise as a deterioration of consciousness—for which our contemporary concepts are sickness and neurosis—nothing strikes the author of Genesis as more characteristic of such fall or sickness than “the knowledge of good and evil”—that we can also call a concern with morality.

Before going any further, I should respond to the many that may feel that “original sin” is an ancient superstition with little relevance to our real problems today. On the contrary, a concern about being good and about avoiding evil may be seriously considered to have been the most destructive force in human life and human history precisely, because—paradoxical as this may be and as I have already stated—the more we criminalize those we regard evil, and the more severe we become in our prohibitions, the more destructive we become. If we are prone to think of the idea of “original sin” as an irrelevant dogma, it is because the theologians of the past thought of it as a divine punishment that operated genetically. Many today know that the plague of a Universal Neurosis is transmitted from one generation to the next through a psycho-cultural process that operates through child rearing, socialization and education.

But why fuss about words, rather than just agreeing to the fact that a sort of plague (call it original sin or universal neurosis) passes from one generation to the next and seems to be inextricably linked to the issue of morality? It is not, then, that we have fallen from the paradisiac realm of morality, but, rather, fallen into morality—which is to say, into a life of prohibitions and obligations—which, in turn, presupposes an authority that demands and forbids, and, most especially, entails the will to inspire obedience, to subjugate, as well as presupposing punishment and the threat of punishment, which is the best tool for the domestication of the young.

In view of this, and also in view of the possible anachronism of speaking about “original sin” in the twenty-first century, or even of speaking of a Universal Neurosis to a population of “normotics”—who may be better described as zombies, for they have become too unconscious to recognize their unconsciousness, or even their destructiveness—I prefer to say that the gist of both original sin and universal neurosis, and thus the “heart of darkness” at the core of human suffering, is patriarchy: the invention of male dominance, along with the devaluation of motherhood and care, and the criminalization of pleasure and instinct, which has constituted the implicit counterpart to the domestication of children through effective, but sometimes invisible, violence.

Though I would need more time and space to fully develop my view of patriarchy as the root condition of individual and social pathologies, let me turn to my contention that psychedelics can heal the unacknowledged problem of morality. I emphatically re-state that nothing compares with the effectiveness of psychedelics when it comes to the cure of human “fallenness”; call it “original sin,”  “universal neurosis,” or “the patriarchal mind.”

To explain this, I firstly need to explain briefly that I use the expression “patriarchal mind” in reference to the intra-psychic aspect of patriarchy, through which the social phenomenon of patriarchy—a complex of authoritarian violence, instinctual repression, and the undervaluation of motherly care—is transmitted across the generations. While it is doubtful, I think, that we may be able to heal patriarchy, which is a social event of gigantic proportions, we may hope to heal the individual carriers of the patriarchal mind, and to this end, it is desirable that we also have some conception of its structure and dynamics.

While patriarchy is a social phenomenon, the root manifestation of which may be seen in the nuclear family and, more specifically, in what Roman law described as the institution of the paterfamilias, which establishes the ownership of the woman and the children by the father, we my say that the individual’s patriarchal mind is one in which an intra-psychic father-principle (superego) criminalizes the instinctual inner child (or id), and also has the effect of eclipsing our mother-like or compassionate potential through its warrior-like or conquering spirit. In other words: We may say that we are, as MacLean,2 proposed three-brained beings endowed of a reptilian on instinctive old brain, an affective mid-brain that we have inherited from the other mammals, and an intellectual forebrain that most exemplifies us as humans, but that, through the development of civilized life, we have come to identify excessively with our astute and clever rational mind to the detriment of our compassion and our inner freedom.

In light of such a model, then, we can say that psychedelics undermine the forebrain dominance that sustains the (moral) indictment of our natural or animal impulses and also our (immoral or predatory) preference for technology over compassion. It is as if psychedelics could anesthetize our “ego,” or controlling-repressive sub-self, and allow the expression of our natural empathy and our archetypal inner-animal; which is, of course, what empathogens and oneirofrenics do so specifically.

When we turn to the “classic hallucinogens”—mescaline, LSD-25, and psilocybin—it is not so much the liberation of the pleasure principle or our empathic potential that strikes us most, but the experience of transcendence or, to say it in modern terms, the “transpersonal realm”;  something that goes beyond our intellectual, affective, and instinctual sub-selves, and which spiritual traditions have variously called a deeper self, a deeper mind, a deeper reality, or truth, being, not-being, spirit, emptiness, Tao or God. This ineffable or empty realm of holiness or supreme value has always been regarded as something obscured by our imperfections, and is something that may be revealed to one who transcends the root of sickness that is the patriarchal mind.

What is the relation between the triune wholeness of our mind and transcendence—which may be more appropriately described as “mind-blowing” or “annihilation”? I would gladly consider this question next, but I am afraid that by now, I have come to the limit of the space offered me by the editors of Chacruna.

  1. Psychedelics in Light of Morality and Under the Shadow of Virtue. 
  2. MacLean, Paul (1990). The Triune Brain Evolution. New York: Plenum Press. 
Read the original article here. Find out more about Chacruna.net.

The Revolution We Expected book cover

Claudio Naranjo’s Last Written Work: The Revolution We Expected: Cultivating a New Politics of Consciousness

Celebrated psychotherapist Claudio Naranjo‘s last work as an author makes a final call to humanity to awaken to our collective potential and work to transcend our patriarchal past and present in order to build a new world. This book argues not only for a collective individual awakening, but a concerted effort to transform our institutions so that they are in service to a better world. Naranjo targets our traditional education and global economic systems that increasingly neglect human development and must transform to meet the needs of future social evolution. Ultimately, he says, we need to embark on a collective process of rehumanizing our systems and establishing self-awareness as individuals to create the necessary global consciousness to realize a new path forward; stressing the need for education to teach wisdom over knowledge, and utilizing meditation and contemplative practices to form new ways to educate, and be educated.

 

Learn more

Lessons from Claudio Naranjo’s Last Work as an Author

Lessons from Claudio Naranjo’s Last Work as an Author

Naranjo’s Last Work as an Author: The Revolution We Expected

Ours is a time of immense upheaval, transformation, and crisis characterized by the unraveling of social, psychological, and spiritual paradigms of authority. As we look around our world, we find the rapacious destruction of our environment, the troubles that come from the void of meaninglessness, and a society that displays brutal and hostile tendencies toward itself and its surroundings. However, in the dismantling of our troubled world lies the keys to a renewed vision, one that carries the tenets for life after the revolution we are living through.

The Revolution We Expected, soon to be released by Synergetic Press is Claudio Naranjo’s last work as an author, and was completed at the end of his long and pioneering life. Rich with the insight, wisdom and clarity characteristic of his work, the book is an expression of his unrelenting love for humanity as well as his deep understanding of our condition, but more than that, it is also a socio-political statement created to assist in the ongoing transformation and reconfiguration of our holistic existence. Naranjo goes well beyond his incisive diagnosis of humanity’s current crises and offers a path forward grounded on the understanding that, as he says, “only in waking from our blind somnambulism can we evolve.”

Our Sinking Ship: Patriarchal Civilization in Decline

Naranjo describes the foremost problem we face as an acute lack of awareness for ourselves, others, and our environment; a problem linked to the patriarchal domination of our collective consciousness. Our world is in fact not even aware of the blindness from which we so helplessly suffer. The catastrophes, the toils, and the evils in our world are a manifestation of our ignorance, and the increasing severity of this problem is evident in our inability to respond and offer solutions. In the 21st century, this ignorance is prevalent regardless of the contemporary obsession with information and the abundance of data available to us. Beyond these vast resources (touted as impressive harbingers for a future filled with progress), we are beset by the utter scarcity of real wisdom.

Many of the great spiritual traditions from around the world have referred to our collective condition as a kind of unawareness which Naranjo identifies in his wide-ranging survey as the root of our most critical failings. He describes the origins of our crisis as stemming from what he calls “a degradation of awareness and a process of dehumanization that has accompanied our civilization process.” Furthermore, he associates our patterns of violence, insensitivity, and greed  with the neglect of “maternal empathy and bodily, animal wisdom.” By imposing a tyrannical authority over the maternal (love) and the filial (instinct) aspects of our world, the paternal figure has prevented the integration of our consciousness which in turn has produced hostile and vindictive behavior.

Re-humanization through Self-Awareness

The processes of education are an important thread running through the content of Naranjo’s work. But education for Naranjo is more than a critical component in the causes of our society’s ills, it is also a way for us to reformulate our consciousness.

In a powerful passage, Naranjo describes how “nothing strikes (him) as more important in the pursuit of rehumanizing society than rehumanizing education.” He goes on to explain lucidly how although there have been recent trends that speak gratuitously of the importance of “emotional education”, a true examination of the patriarchal principles which dominate our conception of education has not yet taken place within today’s educational institutions.

The reluctance of these institutions to accept the role of the psychological and emotional components in a human’s development have been even more detrimental due to the absence of concepts like empathy, care, and love in their discourse. Naranjo believes that there is a fundamental conflict within our society because it establishes a hegemony based on the patriarchal mind which prevents us from being more loving. In order to develop this characteristic “…we must first learn to love ourselves and to do so, in turn, we must understand the extent to which we reject, disdain, push, and mistreat ourselves, without knowing it.”

Toward a Global Consciousness

Despite the circumstances of utmost difficulty which we find ourselves in, we are undergoing what Naranjo characterizes as a “revolution of consciousness”; a renewal of awareness. Although the world of politics, economics, and media is filled with examples of humanity’s challenges, there is movement beneath the surface of our society. The expanding interest in modalities through which we might reclaim our responsibility for ourselves and our world can lead to a society “richer in love”, aware of the need for individual human development. Naranjo’s book – as well as his generous catalog of work – is filled with an energy that invites us to awaken our own zeal for a better world, one that heals the blatant dysfunction and illness that permeates our present.

 


The Revolution We Expected book cover

More About the Book: The Revolution We Expected: Cultivating a New Politics of Consciousness

Celebrated psychotherapist Claudio Naranjo‘s last work as an author makes a final call to humanity to awaken to our collective potential and work to transcend our patriarchal past and present in order to build a new world. This book argues not only for a collective individual awakening, but a concerted effort to transform our institutions so that they are in service to a better world. Naranjo targets our traditional education and global economic systems that increasingly neglect human development and must transform to meet the needs of future social evolution. Ultimately, he says, we need to embark on a collective process of rehumanizing our systems and establishing self-awareness as individuals to create the necessary global consciousness to realize a new path forward; stressing the need for education to teach wisdom over knowledge, and utilizing meditation and contemplative practices to form new ways to educate, and be educated.

Learn more

 

 

Photo Credit: Marco

Psychedelic Conversations with Author Don Lattin

Psychedelic Conversations with Author Don Lattin

Confessions of a Psychedelic Journalist: A Conversation with Don Lattin & Kat Snow

Join veteran journalist Don Lattin, and KQED Science senior editor Kat Snow at 7:00 PM, January 16th 2020 at the California Institute of Integral Studies in San Francisco, for an insightful conversation traversing Don’s long, strange trip of a career investigating and writing about psychedelic substances . 

For over forty years, Don Lattin has written about the social, spiritual, and political aspects of the psychedelic drug movement as a newspaper reporter, freelance journalist, and the author of four books of narrative nonfiction.

In the 1970s, as a young reporter working in the East Bay, Don broke one of the first investigative stories about the US Army’s past efforts to use LSD as a hostile interrogation tool. He also covered the first local campaign to legalize marijuana in the United States—a political movement that continues today in ongoing efforts to decriminalize the use of magic mushrooms, peyote, and ayahuasca in cities and states across the nation.

In the 1980s and 1990s, as a staff writer and columnist at the San Francisco Chronicle, Don wrote extensively about various cults, sects, and new religious movements including a generation of spiritual seekers inspired by psychedelic drug experiences in the 1960s and 1970s. 

Lattin’s most recent book, Changing Our Minds: Psychedelic Sacraments and the New Psychotherapy, builds upon his previous investigations, presenting a broad survey of the psychedelic renaissance, covering almost all areas of this resurgence, placing emphasis on the particulars of how psychedelic substances are being used for therapeutic as well as spiritual purposes.

Listen to Don’s previous interview on the KQED Radio. 

Buy Tickets Here

The “Post-Prohibition” Era of Psychedelic Substances 

It is safe to say that we find ourselves approaching the “post-Prohibition” era of psychedelic substances. Recently, the Food and Drug Administration (FDA) granted “Breakthrough Therapy” status to psilocybin, the active ingredient in magic mushrooms, as a treatment for major depressive disorder (MDD). Psychedelic substances are once again establishing themselves as therapeutic modalities, promoting both spiritual and psychological insight. In the closing chapters of Changing Our Minds, Lattin reflects on this changing paradigm:

“What is most striking about the psychedelic future is how much it looks like the psychedelic past. If today’s vision becomes tomorrow’s reality, it will be possible – sometime in the 2020s – for regular people struggling with depression, addiction or other psychological woes to seek help from therapists using psilocybin or MDMA as treatment tools – just like people could do back in the late 1950w with psilocybin and in the early 1980s with MDMA.”

Don Lattin young

Don Lattin

Psilocybin mushrooms are being decriminalized in various cities and states across the US, including Denver, CO, Oakland, CA, and Chicago, IL. It is forecasted that psilocybin, alongside many other drugs, will follow marijuana’s trajectory from illegal to medically approved to decriminalized to eventually being legalized. 

Moving beyond the first wave of psychedelic exploration, and the backlash of prohibition that ensued as a reaction to what happened in the sixties, we find ourselves in a wholly new era. We now see a massive resurgence of legitimization, with psychedelics being ‘rebranded’ or rather repositioned within the public mind, due to the growing body of scientific research that continues to highlight the psychologically beneficial aspects of these substances. Psychedelic substances are not only being used for those who suffer from mental health conditions, they are increasingly being used for the’ betterment’ of well people. However, Lattin wisely cautions:

“Psychedelic plants and chemicals are not for everyone. They affect different people in diverse ways, depending in large part on one’s intention and the setting in which these drugs are taken. But, in sometimes subtle and other times dramatic ways, they often inspire awe and wonder, providing the heightened insight and meaningfulness one may also find in dreams or religious excitation.”

Changing Our Minds: Psychedelic Sacraments and the New Psychotherapy 

Changing Our Minds by Don LattinChanging Our Minds is one of the most comprehensive and up-to-date books on psychoactive substances, their socio-cultural trajectories of use over time and their place in contemporary society. Lucid, well researched and written, Don covers the global movement of scientifically-grounded exploration of how psychedelic drugs – such as LSD, MDA, MDMA, psilocybin, ayahuasca, ketamine, and many others – have been utilized to treat conditions like PTSD, depression, addiction, and end-of-life anxiety.

“Changing Our Minds expertly explores the healing and spiritual journey catalyzed by psychedelic psychotherapy through the courageous voices of those who are pioneering the study of these treatments. An essential read for those interested in the expanding field of psychedelic research for therapeutic and spiritual uses, this volume lands at a crucial time during the re-emergence of psychedelic research as we approach the mainstream, scientific acceptance of psychedelic psychotherapy and the reintegration of the legal use of psychedelics into Western culture.” — Rick Doblin, PhD., Founder & Executive Director of MAPS, the Multidisciplinary Association for Psychedelic Studies

Learn More About Changing Our Minds

California Institute of Integral Studies LogoAbout California Institute of Integral Studies

California Institute of Integral Studies (CIIS) is an accredited university that strives to embody spirit, intellect, and wisdom in service to individuals, communities, and the earth. CIIS expands the boundaries of traditional degree programs with transdisciplinary, cross-cultural, and applied studies utilizing face-to-face, hybrid, and online pedagogical approaches. Offering a personal learning environment and supportive community, CIIS provides an excellent multifaceted education for people committed to transforming themselves, others, and the world.

Stay tuned with CIIS public programs & updates for similar events @CIIS_sf

 

More About Don Lattin


Don Lattin, author of Changing Our Minds

Don Lattin is an award-winning author and veteran journalist. His five previously published books include The Harvard Psychedelic Club, a national bestseller that was awarded the California Book Award, Silver Medal, for nonfiction. His feature articles have been published in dozens of leading magazines and newspapers, including the New York Times, Wall Street Journal and San Francisco Chronicle, where Lattin worked as a staff writer for twenty years. Additionally, Don has taught as an adjunct faculty member at the Graduate School of Journalism at the University of California at Berkeley, where he holds a degree in sociology. His most recent book, Changing Our Minds: Psychedelic Sacraments and the New Psychotherapy, was published in 2017.

Breaking Convention: 5th International Psychedelic Conference

Breaking Convention: 5th International Psychedelic Conference

Breaking Convention: More than a Conference

This August, Breaking Convention, one of the world’s largest conferences on psychoactive substances took place at the University of Greenwich, London. Over 1500 people attended, coming together to share and discuss psychoactive substances from a diverse range of perspectives and backgrounds. 

More than a conference, Breaking Convention’s program featured over 150 interdisciplinary presentations across the span of three days covering five simultaneous academic tracks – not to mention the various workshops, art installations, musical performances, and stalls (of which we were proud to be one). 

David Luke speaking at Breaking Convention

Dr. David Luke, co-director of Breaking Convention, talking about altered stated of consciousness.

Not limited strictly to the scientific, Breaking Convention presents a unique convergence of voices, weaving together a multi-layered narrative, skillfully incorporating the numerous perspectives involved in today’s dialogue on psychedelics, encapsulating insights from neuroscientists, psychologists, psychotherapists, anthropologists, spiritual practitioners and many more. 

We found ourselves truly overwhelmed with the tightly packed schedule of quality speakers, unable to choose between one talk and another. Lucky for us, the team at Breaking Convention records and broadcasts all of the talks online free of charge. Watch their video lectures here.

In the days leading up to the conference, there were also several related events hosted around Greenwich. One of our personal favorites was the comedy show hosted by UK Psychedelic Comedy featuring stand-up comedians Shane Mauss, and Adam Strauss. Needless to say, we laughed a lot and even learned a little in the process.

The Psychedelic Renaissance

Breaking Convention Group photo from 2016

Breaking Convention group photo from 2016

Well beyond the anti-drug backlash of 1960s counter-culture, times are changing. Many psychoactive substances are slowly on their way to being decriminalized, with the mental stigma and cultural baggage associated with psychedelics dissolving. 

In recent years, there has been a resurgence of research into the therapeutic potentials of these substances. The growing body of scientific research continues to demonstrate the psychological, medical, and spiritual value of many psychoactive substances leading to their reevaluation in mainstream consciousness.

The psychedelic renaissance is here, and the growing interest in these substances can be observed in the fact that Breaking Convention has seen a marked rise in interest surrounding the conference, with each iteration of the conference growing in size. Psychedelics are becoming more commonly accepted, no longer considered fringe or radical. 

Extinction Alert: In Response to the Ecological Crisis

This year, Breaking Convention placed a heavy focus on the current ecological crisis and the extinction threat that we face collectively as a species, acknowledging the copious evidence that supports that our planet is in a state of ecological crisis. 

Over the last century, industrialized human civilization has upset the natural balance of life and as a consequence we are in the 6th wave of mass extinction, facing a rapid loss of species estimated to be between 1000 and 10,000 times higher than the natural extinction rate. As organisms with psychedelic properties may constitute part of the medicine cabinet of our future, Breaking Convention as a cultural and educational organization declared a state of ecological emergency and it supports efforts to educate the public on this situation.

Dr. Gail Bradbrook co-founder of Extinction Rebellion gave a talk about the ecological crisis, stating: 

“I’m not actually here to really push this idea of nature connection even though I believe it’s foundational because I don’t think we have time to really write that in us. I think that it is going to be many centuries of work and I want it to happen. Because this issue is systemic we have to think about the system itself and how that sits in us.” 

Watch Dr. Gail Bradbrook’s talk below. 

Find out more about Extinction Rebellion.

Keep up-to-date with Breaking Convention

Breaking Convention LogoIn early 2015, Breaking Convention achieved registration as a UK charity. Its main objectives include organizing and hosting their biennial academic conference which brings together multiple disciplines associated with research into psychedelic substances. Further, they are concerned with promoting and supporting research in psychoactive substances and assisting in the dissemination of useful findings from such research, publishing an academic collection of essays submitted by the speakers of each conference. It is in their aims to purchase physical premises to act as a psychedelic charity shop and workspace within London. The Psychedelic Museum will sell books and wares, acting both as a networking space and a place to raise money for the organization. 

Interested in getting involved? Stay tuned with their latest developments and events through their website

BreakingConvention on FB or BreakingConvention_uk

Pin It on Pinterest