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Some experts are more skeptical, pointing to the use of psychedelics in right-wing radicalism, where neo-Nazis have found inspiration in psychedelic plants and drugs. Undoubtedly, the interest in psychedelics is not going away anytime soon. In the so-called psychedelic renaissance of the twenty-first century, indigenous peoples are becoming increasingly cautious. The story of psychedelics does not begin with Aldous Huxley and Albert Hofmann; it is rooted in the sacred, millennia-old traditions of indigenous medicine and ceremonies. Perhaps the future of psychedelics lies in the formation of environmental movements?
The term «psychedelics» emerged in 1957, and the psychedelic movement, characterized by vivid images and stories of trippy experiences, is associated with spontaneity and disruption of the status quo. However, indigenous cultures have used psychedelics for healing and cultural practices, and many oppose the term for their traditional remedies.
For indigenous peoples to become leaders of the psychedelic renaissance, their role as early practitioners of these medicines and custodians of the land must be recognized. In South America, about 160 tribes use ayahuasca to interact with nature, but they face threats from deforestation and mining. The Mazatecas in Mexico also have a deep connection to psychedelics. In 1955, Americans Gordon Wasson and Allan Richardson encountered shamaness Maria Sabina using mushrooms for healing. After their experiences were published in Life magazine, the masatecs came under scrutiny and Sabina was banished as a traitor.
Indigenous peoples are now working to prevent such stories from repeating themselves by preserving their sacred plants threatened by the climate crisis. For example, Stephen Benally of the Dine Nation emphasizes the importance of preserving peyote, a sacred cactus. The movement to decriminalize psychedelics could threaten the availability of these plants to future generations, and many believe that psychedelics could galvanize social movements.
Problems
With more states legalizing psychedelics, activists are interested in exploring their power. Is this a good idea?
When British climate activist Gail Bradbrook turned to herbal remedies, it was an important milestone in her healing journey, which began when she was 19. In 2016, during a two-week stay in Costa Rica, she worked with three herbal remedies: iboga, a shrub from Gabon; cambo, the secretion of the giant Amazon frog; and ayahuasca, a South American drink made from the bark of a special vine and the leaves of another shrub.
Earlier in her life, Bradbrook had experience with psychedelic substances like these. She tried psilocybin, better known as magic mushrooms, and danced under the influence of MDMA at '90s raves. But in Costa Rica, her exposure to these herbal remedies in a ceremonial context completely changed her perception.
«I was exposed to aspects of my personality over and over again that manifest themselves in superiority, judgment, competition and division. It was quite embarrassing and painful» — she recalls.
Bradbrook came to the healing process with several intentions, both personal and professional. She asked questions about how to help build a social movement, who she should work with, and what codes of social change needed to be unlocked. A month after that experience in Costa Rica, Bradbrook met environmental activist Roger Hallam, with whom she co-founded the nonviolent civil disobedience movement Extinction Rebellion in 2018.
When British climate activist Gail Bradbrook turned to herbal remedies, it was an important milestone in her healing journey, which began when she was 19. In 2016, during a two-week stay in Costa Rica, she worked with three herbal remedies: iboga, a shrub from Gabon; cambo, the secretion of the giant Amazon frog; and ayahuasca, a South American drink made from the bark of a special vine and the leaves of another shrub.
Earlier in her life, Bradbrook had experience with psychedelic substances like these. She tried psilocybin, better known as magic mushrooms, and danced under the influence of MDMA at '90s raves. But in Costa Rica, her exposure to these herbal remedies in a ceremonial context completely changed her perception.
«I was exposed to aspects of my personality over and over again that manifest themselves in superiority, judgment, competition and division. It was quite embarrassing and painful» — she recalls.
Bradbrook came to the healing process with several intentions, both personal and professional. She asked questions about how to help build a social movement, who she should work with, and what codes of social change needed to be unlocked. A month after that experience in Costa Rica, Bradbrook met environmental activist Roger Hallam, with whom she co-founded the nonviolent civil disobedience movement Extinction Rebellion in 2018.
«At the end, he told me he had just given me the codes for social change. Those were the exact words I spoke in my prayer-intention». Thus the band Extinction Rebellion was born.
«What is a psychedelic experience? It's a pronounced and profound shift in consciousness» — says Zach Walsh of the University of British Columbia.
With a focus on activism, Extinction Rebellion has quickly become a bold international climate coalition. The group also serves as a prime example of how psychedelic substances and plant medicines can play an important role in galvanizing the environmental movement. However, Extinction Rebellion is not a perfect example of climate activism and has been criticized for its focus on white people and class bias.
Psychedelics are now being recognized as having therapeutic potential, while the idea that they can be a powerful tool for social movements, especially in the context of environmental protection, is growing in popularity. This is evidenced by the increasing number of states in the United States that are passing laws to decriminalize and legalize psychedelics; New York became the latest when lawmakers introduced a bill last week.
«What is a psychedelic experience? It's a pronounced and profound shift in consciousness» — says Zach Walsh of the University of British Columbia.
With a focus on activism, Extinction Rebellion has quickly become a bold international climate coalition. The group also serves as a prime example of how psychedelic substances and plant medicines can play an important role in galvanizing the environmental movement. However, Extinction Rebellion is not a perfect example of climate activism and has been criticized for its focus on white people and class bias.
Psychedelics are now being recognized as having therapeutic potential, while the idea that they can be a powerful tool for social movements, especially in the context of environmental protection, is growing in popularity. This is evidenced by the increasing number of states in the United States that are passing laws to decriminalize and legalize psychedelics; New York became the latest when lawmakers introduced a bill last week.
Some experts are more skeptical, pointing to the use of psychedelics in right-wing radicalism, where neo-Nazis have found inspiration in psychedelic plants and drugs. Undoubtedly, the interest in psychedelics is not going away anytime soon. In the so-called psychedelic renaissance of the twenty-first century, indigenous peoples are becoming increasingly cautious. The story of psychedelics does not begin with Aldous Huxley and Albert Hofmann; it is rooted in the sacred, millennia-old traditions of indigenous medicine and ceremonies. Perhaps the future of psychedelics lies in the formation of environmental movements?
A little history
Some psychedelics are derived from plants, while others are artificially created. The first references to psychoactive plants other than psychedelics date back to 11,000 B.C. in Israel, when beer was brewed. Proponents of psychedelics put forth the «stoned ape theory», suggesting that consumption of magic mushrooms contributed to human intellectual evolution about 200,000 years ago. Interest in psychedelics continues today, especially among pharmaceutical companies exploring their therapeutic potential.
Some psychedelics are derived from plants, while others are artificially created. The first references to psychoactive plants other than psychedelics date back to 11,000 B.C. in Israel, when beer was brewed. Proponents of psychedelics put forth the «stoned ape theory», suggesting that consumption of magic mushrooms contributed to human intellectual evolution about 200,000 years ago. Interest in psychedelics continues today, especially among pharmaceutical companies exploring their therapeutic potential.
The term «psychedelics» emerged in 1957, and the psychedelic movement, characterized by vivid images and stories of trippy experiences, is associated with spontaneity and disruption of the status quo. However, indigenous cultures have used psychedelics for healing and cultural practices, and many oppose the term for their traditional remedies.
For indigenous peoples to become leaders of the psychedelic renaissance, their role as early practitioners of these medicines and custodians of the land must be recognized. In South America, about 160 tribes use ayahuasca to interact with nature, but they face threats from deforestation and mining. The Mazatecas in Mexico also have a deep connection to psychedelics. In 1955, Americans Gordon Wasson and Allan Richardson encountered shamaness Maria Sabina using mushrooms for healing. After their experiences were published in Life magazine, the masatecs came under scrutiny and Sabina was banished as a traitor.
Indigenous peoples are now working to prevent such stories from repeating themselves by preserving their sacred plants threatened by the climate crisis. For example, Stephen Benally of the Dine Nation emphasizes the importance of preserving peyote, a sacred cactus. The movement to decriminalize psychedelics could threaten the availability of these plants to future generations, and many believe that psychedelics could galvanize social movements.
What do we have now?
Rachel Petersen first encountered psychedelics in 2018 when she participated in a study on major depression at Johns Hopkins University that used psilocybin as a therapy. At the time, she served as deputy director at Global Forest Watch, an initiative aimed at fighting deforestation. Petersen had experienced depression for years, having tried many methods and medications, but without success, before deciding to participate in the study. Plus, climate despair only exacerbated her emotional state.
«When you're working in the environmental movement, you can feel like the situation is hopeless, and it's a really reasonable feeling» — she shares. «It's easy to fall into burnout because the scale of change that needs to be made is so large that no one can do it alone, and the process is very slow. So it feels like trying to change things is both necessary and futile».
Petersen recalls experiencing a kind of «pre-traumatic» stress, so much so that she couldn't even look at trees without the thought of cutting them down or suffering from pests that were becoming more prominent due to climate change. Psychedelics and plant medicines are showing their effectiveness as powerful treatments for people with PTSD, addictions, and depression. They can also help with feelings of climactic grief and despair, as they did for Petersen.
«It made me realize that the drive to 'save the planet' was actually my own selfish project. I learned to be more attentive to a world that exists outside of human reality without dwelling on its demise» — she recalls.
Using psychedelics helped Petersen develop the resilience to continue her work in the environmental movement. But what about psychedelics as a way to get involved in environmental activism?
«I fully support the idea of decriminalization. It's extremely important and should not have been taken away from people to begin with» — states Dr. Neshe Devenot, co-author of the study.
In a 2022 study involving 240 people, mostly from Australia, the US and the UK, who had experience with psychedelics, scientists found that there was more environmentally conscious behavior among those who had mystical experiences compared to those who did not have these experiences. Participants' behaviors were evaluated on criteria ranging from switching to vegetarianism and buying organic foods to turning off lights regularly.
Kelly Paterniti, co-author of the study and holder of a master's degree in psychological therapies from Queen Mary University of London, said the main limitation was that the ecology of the behavior was assessed by the participants themselves. «We chose a scale covering a wide range of pro-environmental behaviors based on your efforts to become more environmentally conscious and sustainable» — she added.
Paterniti emphasized that the study found a strong correlation between psychedelic use and pro-environmental behaviors, but does not indicate a causal relationship. Perhaps people interested in psychedelics are inherently more likely to be pro-environmental.
With potential causality in place, many questions remain: how long does pro-environmental behavior persist after an experience? What percentage of people experience pro-environmentalism after a psychedelic experience? What dose should be taken and which psychedelics or herbal remedies are most effective at inducing this behavior? What is the number of users who actually have mystical experiences, and how many do not?
Much of the interest in psychedelics in the environmental field is based on the assumption that they can help people connect with nature through «ego dissolution» an altered state of consciousness that breaks down habitual perceptions of the self and promotes deeper connections. Researchers at the University of Fribourg in Switzerland have even suggested that psychedelics may alter the way the brain works. Neuroscientist Gul Dolen noted that if people are introduced to environmental actions during a psychedelic experience, it could prompt them to take action.
Nevertheless, it begs the question: is it worth it to manipulate people's minds into joining climate movements? These ideas feed myths about psychedelics as catalysts for progressive ideologies, while the history of their use in right-wing circles seems to have been forgotten.
Rachel Petersen first encountered psychedelics in 2018 when she participated in a study on major depression at Johns Hopkins University that used psilocybin as a therapy. At the time, she served as deputy director at Global Forest Watch, an initiative aimed at fighting deforestation. Petersen had experienced depression for years, having tried many methods and medications, but without success, before deciding to participate in the study. Plus, climate despair only exacerbated her emotional state.
«When you're working in the environmental movement, you can feel like the situation is hopeless, and it's a really reasonable feeling» — she shares. «It's easy to fall into burnout because the scale of change that needs to be made is so large that no one can do it alone, and the process is very slow. So it feels like trying to change things is both necessary and futile».
Petersen recalls experiencing a kind of «pre-traumatic» stress, so much so that she couldn't even look at trees without the thought of cutting them down or suffering from pests that were becoming more prominent due to climate change. Psychedelics and plant medicines are showing their effectiveness as powerful treatments for people with PTSD, addictions, and depression. They can also help with feelings of climactic grief and despair, as they did for Petersen.
«It made me realize that the drive to 'save the planet' was actually my own selfish project. I learned to be more attentive to a world that exists outside of human reality without dwelling on its demise» — she recalls.
Using psychedelics helped Petersen develop the resilience to continue her work in the environmental movement. But what about psychedelics as a way to get involved in environmental activism?
«I fully support the idea of decriminalization. It's extremely important and should not have been taken away from people to begin with» — states Dr. Neshe Devenot, co-author of the study.
In a 2022 study involving 240 people, mostly from Australia, the US and the UK, who had experience with psychedelics, scientists found that there was more environmentally conscious behavior among those who had mystical experiences compared to those who did not have these experiences. Participants' behaviors were evaluated on criteria ranging from switching to vegetarianism and buying organic foods to turning off lights regularly.
Kelly Paterniti, co-author of the study and holder of a master's degree in psychological therapies from Queen Mary University of London, said the main limitation was that the ecology of the behavior was assessed by the participants themselves. «We chose a scale covering a wide range of pro-environmental behaviors based on your efforts to become more environmentally conscious and sustainable» — she added.
Paterniti emphasized that the study found a strong correlation between psychedelic use and pro-environmental behaviors, but does not indicate a causal relationship. Perhaps people interested in psychedelics are inherently more likely to be pro-environmental.
With potential causality in place, many questions remain: how long does pro-environmental behavior persist after an experience? What percentage of people experience pro-environmentalism after a psychedelic experience? What dose should be taken and which psychedelics or herbal remedies are most effective at inducing this behavior? What is the number of users who actually have mystical experiences, and how many do not?
Much of the interest in psychedelics in the environmental field is based on the assumption that they can help people connect with nature through «ego dissolution» an altered state of consciousness that breaks down habitual perceptions of the self and promotes deeper connections. Researchers at the University of Fribourg in Switzerland have even suggested that psychedelics may alter the way the brain works. Neuroscientist Gul Dolen noted that if people are introduced to environmental actions during a psychedelic experience, it could prompt them to take action.
Nevertheless, it begs the question: is it worth it to manipulate people's minds into joining climate movements? These ideas feed myths about psychedelics as catalysts for progressive ideologies, while the history of their use in right-wing circles seems to have been forgotten.
Problems
Not all people have positive experiences with psychedelics. Unpleasant trips can occur due to the wrong setting, environment, or dose. «Set» refers to a person's mental state, and ‘setting’ refers to the environment in which the psychedelic substance is taken. Negative experiences can be related not only to bad tripping, but also to how a person interprets their experience. A positive psychedelic experience does not guarantee a positive moral outcome.
The psychedelic literature is full of accounts of people who have significantly changed their beliefs and worldview. Dr. Brian Pace of Ohio State University noted that such changes can be comparable to traumatic events such as the loss of a job or the death of a loved one. He added that new attitudes are shaped by available ideas and surroundings. Some prominent figures, such as Jacob Chansley, support the use of psychedelics for healing, while others, such as Andrew Anglin, who founded a neo-Nazi website, also have experience with psychedelics. Pace expresses concern that the psychedelic renaissance coincides with the rise of the global fascist movement.
Dr. Nesh Deveno, co-author of Pace's study, noted that taking psychedelics is becoming less countercultural, and more people with conservative views may be turning to them. While scientists recognize that psychedelics can inspire and promote solidarity, that doesn't mean they will necessarily lead to those outcomes. Studies show that the health effects of psychedelics and their interactions with other substances, such as antidepressants, are still poorly understood.
Mixing ayahuasca with antidepressants can be dangerous because of the risk of serotonin syndrome, which can cause serious complications. Thus, psychedelics are not a one-size-fits-all solution to problems such as climate change, but can play a positive role in strengthening communities, especially among environmentalists. Dr. Deveno advocates for the decriminalization of psychedelics, emphasizing the importance of being able to have the experience in a safe environment with loved ones.
The psychedelic literature is full of accounts of people who have significantly changed their beliefs and worldview. Dr. Brian Pace of Ohio State University noted that such changes can be comparable to traumatic events such as the loss of a job or the death of a loved one. He added that new attitudes are shaped by available ideas and surroundings. Some prominent figures, such as Jacob Chansley, support the use of psychedelics for healing, while others, such as Andrew Anglin, who founded a neo-Nazi website, also have experience with psychedelics. Pace expresses concern that the psychedelic renaissance coincides with the rise of the global fascist movement.
Dr. Nesh Deveno, co-author of Pace's study, noted that taking psychedelics is becoming less countercultural, and more people with conservative views may be turning to them. While scientists recognize that psychedelics can inspire and promote solidarity, that doesn't mean they will necessarily lead to those outcomes. Studies show that the health effects of psychedelics and their interactions with other substances, such as antidepressants, are still poorly understood.
Mixing ayahuasca with antidepressants can be dangerous because of the risk of serotonin syndrome, which can cause serious complications. Thus, psychedelics are not a one-size-fits-all solution to problems such as climate change, but can play a positive role in strengthening communities, especially among environmentalists. Dr. Deveno advocates for the decriminalization of psychedelics, emphasizing the importance of being able to have the experience in a safe environment with loved ones.
What does the future hold?
At the moment, we are not quite ready for full decriminalization. As Benally's case of peyote shows, some indigenous communities are reluctant to share their plant medicines, primarily because of a desire to preserve them. In the Amazon, for example, the rapid commercialization of the plants used to make ayahuasca is leading to deforestation. In our profit-driven world, there is little financial incentive to preserve plant medicines and respect the culture.
Existing systems, such as psychedelic therapy, remain largely closed and only available to the very wealthy. Some investment companies have voiced the cost of two doses of psilocybin therapy to treat resistant depression — about $16,000. This is completely unacceptable compared to being able to pick mushrooms in the forest or grow them yourself.
Even if we could ethically obtain and fairly distribute these treatments, there is no guarantee that they would help the environment. Caring for the environment does not always mean that the strategies chosen are the right ones. There are radical ecofascists who believe that overpopulation and immigration threaten the planet. At the same time, the mainstream environmental movement is often hierarchical and filled with egos, from powerful climate activists to celebrities who hoard resources from grassroots activists.
Although ego dissolution has become a popular term in the psychedelic community, this result is not always guaranteed. Pace wonders if psychedelics increase narcissism. Chansley, the «QAnon shaman» is an example of this. How disfigured is Western society if we think we need drugs to motivate people to take mass climate action? How broken is the climate change movement if it needs to «brainwash» people into starting to care about the environment?
«The world is so terrible. We desperately want to change it. Perhaps psychedelics could help. I understand that feeling, because it just emphasizes our hopelessness» — says Petersen.
But should our actions come from a sense of caring and love rather than despair?
«It scares me when I see this movement for decriminalization and medicalization because it brings a sense of alienation to the people who are responsible for making these drugs available today» — says Sutton King, a spokesperson for Menominee and Oneida Nation.
At the moment, we are not quite ready for full decriminalization. As Benally's case of peyote shows, some indigenous communities are reluctant to share their plant medicines, primarily because of a desire to preserve them. In the Amazon, for example, the rapid commercialization of the plants used to make ayahuasca is leading to deforestation. In our profit-driven world, there is little financial incentive to preserve plant medicines and respect the culture.
Existing systems, such as psychedelic therapy, remain largely closed and only available to the very wealthy. Some investment companies have voiced the cost of two doses of psilocybin therapy to treat resistant depression — about $16,000. This is completely unacceptable compared to being able to pick mushrooms in the forest or grow them yourself.
Even if we could ethically obtain and fairly distribute these treatments, there is no guarantee that they would help the environment. Caring for the environment does not always mean that the strategies chosen are the right ones. There are radical ecofascists who believe that overpopulation and immigration threaten the planet. At the same time, the mainstream environmental movement is often hierarchical and filled with egos, from powerful climate activists to celebrities who hoard resources from grassroots activists.
Although ego dissolution has become a popular term in the psychedelic community, this result is not always guaranteed. Pace wonders if psychedelics increase narcissism. Chansley, the «QAnon shaman» is an example of this. How disfigured is Western society if we think we need drugs to motivate people to take mass climate action? How broken is the climate change movement if it needs to «brainwash» people into starting to care about the environment?
«The world is so terrible. We desperately want to change it. Perhaps psychedelics could help. I understand that feeling, because it just emphasizes our hopelessness» — says Petersen.
But should our actions come from a sense of caring and love rather than despair?
«It scares me when I see this movement for decriminalization and medicalization because it brings a sense of alienation to the people who are responsible for making these drugs available today» — says Sutton King, a spokesperson for Menominee and Oneida Nation.
Some become activists through positive psychedelic experiences, but many others come to activism having experienced the effects of climate change or inspired by learning about the climate crisis in school.
Non-indigenous peoples must regain their power without the help of psychedelics. We must also recognize the importance of indigenous communities and their role in using these drugs to heal and build community. We should celebrate the progress of new science. Before psychedelics can be included in the arsenal of climate change remedies, we must first plan for their preservation, prioritize indigenous culture, and put indigenous people in leadership positions. This implies respecting the wishes of these peoples: if a tribe or nation is against the commercialization of their medicines, we should not interfere. For those who are willing to share, we must not appropriate. Ultimately, we must listen.
Non-indigenous peoples must regain their power without the help of psychedelics. We must also recognize the importance of indigenous communities and their role in using these drugs to heal and build community. We should celebrate the progress of new science. Before psychedelics can be included in the arsenal of climate change remedies, we must first plan for their preservation, prioritize indigenous culture, and put indigenous people in leadership positions. This implies respecting the wishes of these peoples: if a tribe or nation is against the commercialization of their medicines, we should not interfere. For those who are willing to share, we must not appropriate. Ultimately, we must listen.
«We had to literally fight for the right to participate in ceremonies. It wasn't until 1978 with the passage of the American Indian Religious Freedom Act that we were given a legal way to be who we traditionally are. I see this movement to decriminalize and medicalize as alienating the people who are responsible for the existence of this medicine today» — says King.
For King, true partnership with indigenous peoples means adhering to the principle of free, prior and informed consent as affirmed by the UN. It also means returning wealth to these communities.
Imagine if the environmental movement, in an effort to expand its influence, promoted the threat of plant medicines and the exploitation of indigenous peoples. At a minimum, it would be hypocritical, and at worst, harmful.
In order to achieve true healing, we need to focus on decolonization and indigenization. Without indigenous healing, there can be no collective healing.
For King, true partnership with indigenous peoples means adhering to the principle of free, prior and informed consent as affirmed by the UN. It also means returning wealth to these communities.
Imagine if the environmental movement, in an effort to expand its influence, promoted the threat of plant medicines and the exploitation of indigenous peoples. At a minimum, it would be hypocritical, and at worst, harmful.
In order to achieve true healing, we need to focus on decolonization and indigenization. Without indigenous healing, there can be no collective healing.