Psychedelics — A Quick History
Throughout history, humans have been exploring psychedelic experiences using substances from various natural sources like cacti, seeds, bark, and roots. Shamans and medicine men from ancient times used these psychedelics to connect with the spirit world. Although many see these practices as spiritual, there are also elements of psychotherapy forged into them across different cultures.
In 2008, archaeologists found a 1,000-year-old ritual bundle in a cave in Bolivia, belonging to a shaman from the Tiwanaku civilization. Analysis revealed traces of psychotropic compounds like benzoylecgonine, bufotenine, psilocin, harmine, and dimethyltryptamine. These substances are found in various natural sources like cocaine, psychedelic snuff, magic mushrooms, and ayahuasca.
Psychedelics have faced stigma due to their association with counterculture and legal restrictions. However, recent research has shown their potential in treating various illnesses safely. This shift in perception has led to significant investments, with analysts predicting a potential market worth of $100 billion.
To understand psychedelics better, it’s crucial to know that they alter cognitive processes and create hallucinogenic effects. They fall into two main categories: entheogens from plants and synthetic drugs from laboratories. The use of psychoactive substances in healing, often linked to shamanism, was widespread in ancient times, shaping cultural norms.
Early Days
While the scientific understanding of these substances is still developing, their use dates back thousands of years, influencing cultures and religions since around 4,000 BCE. Particularly in the Americas, people used psychoactive plants and mushrooms for medicinal and consciousness-altering purposes, leaving a significant mark on history.
Psychoactive substances have been part of human rituals across various cultures worldwide, not just limited to hunter-gatherer societies. Herodotus, in the fourth century BCE, mentioned the ritual use of cannabis by the Scythians in Eurasia, a finding supported by recent archaeological discoveries. In his History, he talks about how the Scythians used hemp in a special cleaning ritual after a king’s funeral. Here’s how they did it: First, they washed their heads really well. Then, to clean their bodies, they set up a little tent using sticks and wool blankets. Inside the tent, they put a dish on the ground with hot stones and added hemp seeds.
When they threw the hemp seeds onto the hot stones, it made a lot of smoke that was even stronger than a Greek steam bath. The Scythians loved it and shouted with joy. They didn’t use water to wash their bodies; instead, they enjoyed this hemp smoke as their way of getting clean.
The ancient Greeks, Romans, and societies in the Near East and Minoan Crete practiced the Eleusinian Mysteries, which involved consuming a psychoactive drink called kykeon, possibly containing LSD-like compounds from ergot fungi. Kykeon was made in different ways, like with water, barley, and some natural stuff. Or sometimes, they added wine and cheese to the mix. Cool fact: Some folks think kykeon was like a special drink that could make you feel all dreamy, especially during the Eleusinian Mysteries, which were these secret ceremonies.
So, during these Mysteries, they’d drink kykeon to end a big fasting session. But hey, it wasn’t just for the fancy rituals. Even regular Greek folks liked sipping on kykeon, kind of like a favorite drink for the everyday peeps.
In ancient stories, they talk about kykeon, like in the Iliad and the Odyssey. The Iliad says it had wine, barley, and cheese, while in the Odyssey, Circe spiced it up with honey and magic. Even the (idolatrized) goddess Demeter was into it, but she preferred a version with water, barley, and pennyroyal.
Now, here’s the funny part: Some folks thought kykeon could help with digestion. Like in this play by Aristophanes, where Hermes suggests it to a guy who overdid it on dried fruits and nuts.
But not everyone was a fan. Rich folks thought it was peasant stuff. There’s this writing by Theophrastus that shows a drunk peasant bringing kykeon to a big gathering, and the high-class people weren’t impressed.
Emperor Nero once cracked a darkly funny joke at a banquet. When his Greek guest praised mushrooms with “Mushrooms are the food of the gods,” Nero quipped, “Yep, they’re what got my late stepdad ‘deified.’”
Soma
The Rigveda references soma, a non-alcoholic psychoactive substance, and the Avestas mention hoama, both integral to religious practices. In the ancient Vedic tradition, soma was quite important to the early Vedic Indo-Aryans. You can find mentions of soma in the Soma Mandala, and even in the Gita’s 9th chapter. It’s like the Iranian haoma, but not exactly the same in terms of the drink or the plant used.
Now, there’s a bit of mystery surrounding soma because the texts talk about making it from a plant, but we don’t know which plant exactly. Scholars have debated this for ages. Some traditional Indian sources, like practitioners of Ayurveda and Siddha medicine, as well as Somayajis, believe it comes from a plant called “Somalata” (Cynanchum acidum). On the other hand, non-Indian researchers have suggested different plants like Amanita muscaria, Psilocybin mushrooms, Peganum harmala, and Ephedra sinica.
In the Rigveda, soma is described as a special evergreen plant with lots of yellow stalks that give positive energy. It was so important that people used to drink its juice three times a day. Over time, it became known for its rejuvenating and energizing properties, almost like a miracle drug. It played a significant role in the ancient cosmology described in the Rigveda, tied closely with water and fire.
Even today, in South India, during the somayajna ritual conducted by traditional Srautas known as Somayajis, they use a plant called somalatha (Sarcostemma acidum), which is like a leafless vine, as their soma plant.
Since the late 1700s, when Abraham Hyacinthe Anquetil-Duperron and others shared parts of the Avesta with Western scholars, there’s been a quest to find a real-world equivalent of haoma mentioned in the texts and used in modern Zoroastrian practices. In the late 1800s, Zoroastrians in Yazd, Iran, were observed using ephedra, locally known as hum or homa, which they also exported to Indian Zoroastrians.
During the British colonial era, scholars like Jogesh Chandra Ray and B. L. Mukherjee suggested cannabis as the soma plant. Then, in the late 1960s, studies explored the idea of soma being a psychoactive substance. R. Gordon Wasson proposed the fly-agaric mushroom as a candidate, drawing parallels between Vedic descriptions and Siberian shamanic rituals. This theory has both supporters and critics in anthropological circles.
In 1989, Harry Falk noted that haoma and soma, as described in the texts, were more about enhancing alertness and awareness rather than causing hallucinations. He argued that ephedra varieties containing ephedrine align with haoma’s properties. Despite attempts to dismiss ephedra as soma, it remains a serious contender according to scholars.
There have been archaeological findings suggesting soma preparation in Zoroastrian temples, but subsequent investigations haven’t fully supported these claims. Further studies are needed to explore the connections between soma and plants like Papaver somniferum.
Onward
Ancient American civilizations, including the Maya, also embraced psychoactive rituals extensively. However, the active suppression of these substances started in the late 20th century, influenced by the United States and United Nations, with historical roots in Christianity and colonialism. Today, some Western healers still use psychoactive plants despite international bans initiated by the UN in 1971.
In the 1800s, however, scientists discovered new drugs like psilocybin and advocated for psychedelic medicine. Still, recreational misuse led to debates and legal restrictions worldwide.
Psychedelic substances with potential therapeutic benefits include psilocybin (from “magic” mushrooms), LSD, and mescaline (from peyote cactus). Despite historical hurdles hindering research, scientists are now exploring their medicinal possibilities, especially since the 1970s research hiatus. Studies suggest these substances can aid in treating conditions like OCD, PTSD, alcoholism, depression, and cluster headaches. Well-known psychedelics include LSD, DMT, psilocybin, mescaline, 2C-B, 2C-I, 5-MeO-DMT, AMT, ibogaine, and DOM. How they work therapeutically is still not fully understood, as their effects vary based on the individual’s mindset and environment.
After Albert Hofmann discovered LSD’s psychoactive nature in 1943, Sandoz Labs widely distributed it to researchers in 1949. The 1950s and 1960s saw extensive global research into their therapeutic and experimental uses, with over 1,000 clinical papers published by the mid-1960s. Some believed psychedelics aided psychotherapy, especially for challenging conditions like alcoholism, although many early trials lacked modern methodological standards.
“To fathom hell, or soar angelic, just take a pinch of psychedelic.”
– Humphry Osmond
Figures like Timothy Leary explored psychedelics’ potential to transform personality and values, conducting experiments with inmates and patients with various conditions using psilocybin-assisted therapy. These efforts, though groundbreaking, also highlighted the need for rigorous research standards.
During the 1960s, there was growing concern about the uncontrolled use of psychedelic drugs, especially among the counterculture movement. This led to stricter regulations on research involving psychedelics in medical and psychiatric fields. Many countries either banned LSD or made it hard to access, with Sandoz stopping LSD production in 1965 due to government pressure.
In 1966, Senator Robert F. Kennedy questioned this shift, highlighting the potential benefits of LSD if used responsibly. However, by 1970, the Controlled Substances Act classified LSD and other psychedelics as Schedule I substances in the United States, making them illegal for any use, claiming they had high abuse potential and no medical value.
Despite these restrictions, unofficial research and therapeutic sessions continued underground in the following decades. Some therapists took advantage of legal loopholes before psychedelics were scheduled, conducting therapy sessions secretly within underground networks. Because of its illegal status, details about these practices during this period are limited.
In the early 2000s, there was a renewed interest in using psychedelics for mental health, leading to more scientific studies on how these drugs work and how they could be helpful. Scientists were able to gather a lot of information from studying animals, and new technologies like PET and MRI scans helped them see how psychedelics affect the brain. Some studies even looked at people who had used these drugs before, which provided valuable insights without the red tape of using illegal substances in research.
During this time, there was also a change in how regulators viewed psychedelic medicine, especially at the FDA. Curtis Wright, a leader at the FDA, mentioned that they were rethinking their approach to these drugs because of legal challenges and internal discussions about fairness.
However, despite these advancements, global rules still categorize drugs like LSD and psilocybin as highly restricted, making it harder to fully understand their benefits. In the United States, though, there have been breakthroughs allowing studies with psilocybin and MDMA, thanks to special permissions from the FDA. Researchers are also looking into how ayahuasca and LSD work.
Today
Fast forward to 2023, and there’s been a boom in psychedelic research centers popping up worldwide. Places like Imperial College London, UC Berkeley, Johns Hopkins University, University of Texas at Austin, Icahn School of Medicine at Mount Sinai, Psychae Institute in Melbourne, and Vancouver Island University are all diving deep into psychedelics. Even Harvard is getting in on it with a study focusing on how psychedelics impact society and culture.
A survey from 2023 showed that many psychiatrists in the U.S. are now supportive of using psychedelics in therapy, a big change from just a few years earlier. Over half of them are interested in incorporating psychedelic therapy into their work if it gets the green light from regulators. In Australia, some psychiatrists can already prescribe psilocybin and MDMA for specific mental health conditions like depression and PTSD.
A Revolution
Psychedelic therapy has revolutionized how we think about consciousness, opening doors to exploring the mind in new ways. Imagine peeling back the curtains of perception to reveal the mind’s colorful essence in all its wonder. This journey isn’t just a trip; it’s a gateway to exploring the gigantic landscapes of our psyche, blurring the lines between ourselves and the world around us.
During this heightened state of consciousness, the boundaries of the ego fade away, revealing a deep sense of connection and unity with everything. Let’s compare this experience with other altered states, like meditation and dreaming. Meditation brings a calmness to the mind, while dreaming lets our unconscious imagination soar.
However, psychedelics offer a unique blend of mind and spirit, merging internal and external realities in vibrant colors and sensations. It’s a time of heightened awareness and intense, reflective enlightenment, dispelling misconceptions and revealing the truth of our existence.
A Guide
Now, let’s dive into how psychedelics work on a therapeutic level.
Before we proceed, feel free to check out a video version I constructed (for a smooth, calm meditative session):
https://youtu.be/k9HLIkpF6Gw?si=1HV-ocQERTC041A1
Back to our subject, psychedelics activate neurotransmitters and neurochemicals in the brain, unlocking gates of perception and leading to blissful states of release and transcendence. Beyond biology, they also touch the deeper layers of our psyche, helping heal hidden traumas and leading to insightful self-reflection and liberation.
As one ventures on this transformative mental journey, it’s essential to approach it with openness and acceptance, allowing the experience to flow naturally and bring them closer to self-discovery. Take time to prepare your inner self beforehand, and embrace the transformative power of this journey with simplicity and tranquility.
Take care of yourself physically, mentally, and spiritually with light exercise, healthy eating, and good rest. Find inner peace and balance to approach this experience with an open heart. Set clear goals to guide your journey with determination and insight. Think about areas of your life where you want healing and growth, and let this experience bring clarity.
Create a calm and organized space where you can relax and let go during your journey. Surround yourself with supportive people who understand and respect your journey. Face any fears or worries with kindness and acceptance, knowing that they’re just passing shadows in your mind.
After the journey, reflect on what you’ve learned and integrate these insights into your daily life. Writing can be helpful to capture and understand these experiences. Seek guidance from friends or professionals as you steer through this integration process.
Also, practice mindfulness and self-care, listening to your body and mind’s needs. Engage in activities that rejuvenate your spirit, whether it’s meditation, yoga, or spending time in nature. Be gentle with yourself as you move through this journey, trusting in your inner wisdom and the support of the universe for growth and transformation.
As you drift into the realms of psychedelic exploration, it takes you on a gentle journey into the recesses of your mind, where old wounds and emotional scars hang around, awaiting acknowledgment and healing. Within this safe space, the barriers guarding these delicate memories soften, allowing you to confront your deepest struggles authentically.
In this whirlwind of self-discovery, we come face to face with suppressed memories and emotions that have shadowed our inner worlds. Psychedelics act as a key, unlocking the chains of our burdens and providing a sacred space to confront our sorrows with courage and compassion. As we dismantle the walls of denial, we are given the opportunity to witness our pain, sit with it, and embrace it with love and acceptance.
This brave act of self-reflection initiates natural healing, as past traumas are purified and reshaped by the light of awareness. Guided by psychedelics, we tackle the complex terrain of our inner selves with grace and determination, understanding that true healing involves accepting all aspects of ourselves — the light and the darkness, the joy and the sorrow.
And as the veils of misunderstanding are lifted, we are immersed in a pool of deep insight, where life’s mysteries unfold like flowers greeting the morning. This heightened state of consciousness brings a strong sense of unity with the universe, recognizing ourselves as integral pieces in the chessboard of creation.
Take a moment to breathe deeply, inhaling tranquility and exhaling any tension. Reflect once more on your chosen path, guided by the revelations of psychedelic exploration.
Express gratitude for the bravery it takes to explore your consciousness, face your hidden self, and embrace your essence. Trust your inner guide as you evolve on this journey.
Consider the interconnectedness of our stories, realizing how they shape our collective narrative. Release expectations and accept the unknown, welcoming opportunities for growth.
Visualize your spirit expanding beyond physical boundaries, merging with universal consciousness. Accept life’s rhythm, guided by deep-seated insight.
As you return to the present, appreciate the path you’ve walked, knowing each step brings you closer to your true self.
Dive into self-discovery with an open heart and a thirst for knowledge, recognizing the transformative power of psychedelic therapy for personal awakening.
Note: The images used in this article were taken from Google Images.
