I saw them cross the twilight of an age, The sun-eyed children of a marvellous dawn, The great creators with wide brows of calm, The massive barrier-breakers of the world
Showing posts with label PSYCHOACTIVE. Show all posts
Showing posts with label PSYCHOACTIVE. Show all posts
13/11/2024
30/04/2024
02/03/2023
Earliest use of hallucinogen Ayahuasca detected in Andean mummies dated to 750AD
Analysis of hair from 22 mummies found in southern Peru has revealed the earliest known use of San Pedro cactus, a source of mescaline, and the psychoactive plants that make up the drug ayahuasca. The majority of the mummies were unearthed in Cahuachi, a religious center used by the Nazca people starting around 100 B.C. Coca plants and the Banisteriopsis caapi plant, better known as the liana vine, are among the substances detected in the mummies' hair.
The plants are not native to the region and were probably transported across the Andes Mountains. Researchers found that the drugs of choice changed over time. Ayahuasca and mescaline became less favored and coca consumption became more common after the Wari Empire conquered the Nazca around A.D. 750.
This shift may indicate changes in religious rituals surrounding human sacrifice. The find included four trophy heads, including one belonging to a child, who were sacrificial victims, but there is very little evidence of what role psychoactive substances played in the rituals. Bioarchaeologist Dagmara Socha of the University of Warsaw believes the antidepressant effects of the drugs may have been an important reason for their use. "In the case of the children that were sacrificed," she says, "they were given Banisteriopsis caapi, probably because it was important for them to go happily to the gods."
This shift may indicate changes in religious rituals surrounding human sacrifice. The find included four trophy heads, including one belonging to a child, who were sacrificial victims, but there is very little evidence of what role psychoactive substances played in the rituals. Bioarchaeologist Dagmara Socha of the University of Warsaw believes the antidepressant effects of the drugs may have been an important reason for their use. "In the case of the children that were sacrificed," she says, "they were given Banisteriopsis caapi, probably because it was important for them to go happily to the gods."
15/09/2022
One out of every 20 daily users can expect to develop schizophrenia if they don't quit - How weed became the new OxyContin
https://www.sott.net/article/472133-How-weed-became-the-new-OxyContin
Big Pharma and Big Tobacco are helping market high-potency, psychosis-inducing THC products as your mother's 'medical marijuana.'
For 30 years, Dr. Libby Stuyt, a recently retired addiction psychiatrist in Pueblo, Colorado, treated patients with severe drug dependency. Typically, that meant alcohol, heroin, and methamphetamines. But about five years ago, she began to see something new.
"I started seeing people with the worst psychosis symptoms that I have ever seen," she told me. "And the worst delusions I have ever seen."
These cases were even more acute than what she'd seen from psychotic patients on meth. Some of the delusions were accompanied by "severe violence." But these patients were coming up positive only for cannabis.
Stuyt wasn't alone: Health care professionals throughout Colorado and all over the country were seeing similar episodes.
Ben Cort, who runs an addiction recovery center in Steamboat Springs, Colorado, watched a young man jump up on the table in the emergency department and strip naked, claiming he was the God of thunder and threatening to kill everyone in the room, including two police officers. A collegiate athlete Cort worked with also had a psychotic episode and was shot five times by the police with a beanbag gun before he was subdued. In Los Angeles County, Blue Stohr, a psychiatric social worker, had a patient who climbed a 700-foot crane and considered jumping off of it, not because he was suicidal but because he thought he was in a computer simulation, like The Matrix.
Those patients, too, were high only on cannabis.
In 2012, Colorado legalized marijuana. In the decade since, 18 other states have followed suit. As billions of dollars have flowed into the new above-ground industry of smokable, edible, and drinkable cannabis-based products, the drug has been transformed into something unrecognizable to anyone who grew up around marijuana pre-legalization. Addiction medicine doctors and relatives of addicts say it has become a hardcore drug, like cocaine or methamphetamines. Chronic use leads to the same outcomes commonly associated with those harder substances: overdose, psychosis, suicidality. And yet it's been marketed as a kind of elixir and sold like candy for grown-ups.
"I got into addiction medicine because of the opioid crisis," said Dr. Roneet Lev, an addiction medicine doctor in San Diego who hosts a podcast about drug abuse. Years ago, she advocated against the overprescription of opioid painkillers like OxyContin. Now, she believes she's seeing the same thing all over again: the specious claims of medical benefits, the denial of adverse effects. "From Big Tobacco to Big Pharma to Big Marijuana — it's the same people, and the same pattern."
Prior to legalization, marijuana plants were bred to produce higher and higher concentrations of THC, a naturally occurring chemical compound in the plant that induces euphoria and alters users' perceptions of reality. In the 1960s, the stuff the hippies were smoking was less than 2% THC. By the '90s, it was closer to 5%. By 2015, it was over 20%. "It's a freak plant that resembles nothing of what has existed in nature," said Laura Stack, a public speaker who has advocated against the industry since her son, Johnny, killed himself three years ago at 19 years old after years of cannabis abuse drove him into psychosis.
In the era of legalized weed, the drug you think of as "cannabis" can hardly be called marijuana at all. The kinds of cannabis products that are sold online and at dispensaries contain no actual plant matter. They're made by putting pulverized marijuana into a tube and running butane, propane, ethanol, or carbon dioxide through it, which separates the THC from the rest of the plant. The end product is a wax that can be 70% to 80% THC. That wax can then be put in a vacuum oven and further concentrated into oils that are as much as 95% or even 99% THC. Known as "dabs," this is what people put in their vape pens, and in states like California and Colorado it's totally legal and easily available to children. "There are no caps on potency," said Stack.
If you're over 30 years old and you used to smoke weed when you were a teenager, the strongest you were smoking was probably 20% THC. Today, teenagers are "dabbing" a product that's three, four, or five times stronger, and are often doing so multiple times a day. At that level of potency, the impact of the drug on a user's brain belongs to an entirely different category of risk than smoking a joint or taking a bong rip of even an intensively bred marijuana flower. It's highly addictive, and over time, there's a significant chance it can drive you insane.
If you've ever smoked a bowl and become irrationally anxious that everyone is staring at you and knows you're high, what you experienced was a mild symptom of cannabis-induced psychosis. According to one study, about 40% of people react this way. If you experience that paranoia and keep smoking on a regular basis nonetheless — especially with today's high-potency THC products, and especially if you're young — there's a good chance you'll eventually suffer a full psychotic break; 35% of young people who experience psychotic symptoms, according to another study, eventually have such an episode. If you keep using after that, you run a decent risk of ending up permanently schizophrenic or bipolar. Cannabis has by far the highest conversion rate to schizophrenia of any substance — higher than meth, higher than opioids, higher than LSD. Two Danish studies, as well as a massive study from Finland, put your chances at close to 50%.
"One out of every 20 daily users can expect to develop schizophrenia if they don't quit," Dr. Christine Miller, an expert on psychotic disorders, told me.
But quitting THC products of that potency is "almost impossible," Stuyt said, comparing its addictive power to tobacco. The days of marijuana addiction being merely "psychological" are over. "There is a definite withdrawal syndrome that includes irritability, anger, anxiety, massive cravings, can't sleep, can't eat," said Stuyt.
And it's even harder because so many users believe it's good for them.
For 30 years, Dr. Libby Stuyt, a recently retired addiction psychiatrist in Pueblo, Colorado, treated patients with severe drug dependency. Typically, that meant alcohol, heroin, and methamphetamines. But about five years ago, she began to see something new.
"I started seeing people with the worst psychosis symptoms that I have ever seen," she told me. "And the worst delusions I have ever seen."
These cases were even more acute than what she'd seen from psychotic patients on meth. Some of the delusions were accompanied by "severe violence." But these patients were coming up positive only for cannabis.
Stuyt wasn't alone: Health care professionals throughout Colorado and all over the country were seeing similar episodes.
Ben Cort, who runs an addiction recovery center in Steamboat Springs, Colorado, watched a young man jump up on the table in the emergency department and strip naked, claiming he was the God of thunder and threatening to kill everyone in the room, including two police officers. A collegiate athlete Cort worked with also had a psychotic episode and was shot five times by the police with a beanbag gun before he was subdued. In Los Angeles County, Blue Stohr, a psychiatric social worker, had a patient who climbed a 700-foot crane and considered jumping off of it, not because he was suicidal but because he thought he was in a computer simulation, like The Matrix.
Those patients, too, were high only on cannabis.
In 2012, Colorado legalized marijuana. In the decade since, 18 other states have followed suit. As billions of dollars have flowed into the new above-ground industry of smokable, edible, and drinkable cannabis-based products, the drug has been transformed into something unrecognizable to anyone who grew up around marijuana pre-legalization. Addiction medicine doctors and relatives of addicts say it has become a hardcore drug, like cocaine or methamphetamines. Chronic use leads to the same outcomes commonly associated with those harder substances: overdose, psychosis, suicidality. And yet it's been marketed as a kind of elixir and sold like candy for grown-ups.
"I got into addiction medicine because of the opioid crisis," said Dr. Roneet Lev, an addiction medicine doctor in San Diego who hosts a podcast about drug abuse. Years ago, she advocated against the overprescription of opioid painkillers like OxyContin. Now, she believes she's seeing the same thing all over again: the specious claims of medical benefits, the denial of adverse effects. "From Big Tobacco to Big Pharma to Big Marijuana — it's the same people, and the same pattern."
Prior to legalization, marijuana plants were bred to produce higher and higher concentrations of THC, a naturally occurring chemical compound in the plant that induces euphoria and alters users' perceptions of reality. In the 1960s, the stuff the hippies were smoking was less than 2% THC. By the '90s, it was closer to 5%. By 2015, it was over 20%. "It's a freak plant that resembles nothing of what has existed in nature," said Laura Stack, a public speaker who has advocated against the industry since her son, Johnny, killed himself three years ago at 19 years old after years of cannabis abuse drove him into psychosis.
In the era of legalized weed, the drug you think of as "cannabis" can hardly be called marijuana at all. The kinds of cannabis products that are sold online and at dispensaries contain no actual plant matter. They're made by putting pulverized marijuana into a tube and running butane, propane, ethanol, or carbon dioxide through it, which separates the THC from the rest of the plant. The end product is a wax that can be 70% to 80% THC. That wax can then be put in a vacuum oven and further concentrated into oils that are as much as 95% or even 99% THC. Known as "dabs," this is what people put in their vape pens, and in states like California and Colorado it's totally legal and easily available to children. "There are no caps on potency," said Stack.
If you're over 30 years old and you used to smoke weed when you were a teenager, the strongest you were smoking was probably 20% THC. Today, teenagers are "dabbing" a product that's three, four, or five times stronger, and are often doing so multiple times a day. At that level of potency, the impact of the drug on a user's brain belongs to an entirely different category of risk than smoking a joint or taking a bong rip of even an intensively bred marijuana flower. It's highly addictive, and over time, there's a significant chance it can drive you insane.
If you've ever smoked a bowl and become irrationally anxious that everyone is staring at you and knows you're high, what you experienced was a mild symptom of cannabis-induced psychosis. According to one study, about 40% of people react this way. If you experience that paranoia and keep smoking on a regular basis nonetheless — especially with today's high-potency THC products, and especially if you're young — there's a good chance you'll eventually suffer a full psychotic break; 35% of young people who experience psychotic symptoms, according to another study, eventually have such an episode. If you keep using after that, you run a decent risk of ending up permanently schizophrenic or bipolar. Cannabis has by far the highest conversion rate to schizophrenia of any substance — higher than meth, higher than opioids, higher than LSD. Two Danish studies, as well as a massive study from Finland, put your chances at close to 50%.
"One out of every 20 daily users can expect to develop schizophrenia if they don't quit," Dr. Christine Miller, an expert on psychotic disorders, told me.
But quitting THC products of that potency is "almost impossible," Stuyt said, comparing its addictive power to tobacco. The days of marijuana addiction being merely "psychological" are over. "There is a definite withdrawal syndrome that includes irritability, anger, anxiety, massive cravings, can't sleep, can't eat," said Stuyt.
And it's even harder because so many users believe it's good for them.
Full Article: How weed became the new OxyContin
24/07/2022
Alcohol is especially harmful
"Alcohol only arose after the Atlantean epoch to help men to become individualized. It closes man off from his higher capacities and encloses him in himself.
But now all civilized people have reached that stage so that alcohol is an unnecessary evil today. Through its use one loses the ability to get along with others and to understand them. Alcohol is especially harmful for esoterics since its use changes all developed higher forces into forces of the personal ego, repeatedly locks it into itself.
By consuming alcohol one prepares a fertile soil for hosts of spiritual beings, just as a dirty room gets filled with flies."
- Rudolf Steiner
Source: Rudolf Steiner – GA 266 – From the Contents of Esoteric Classes: Esoteric Lesson – Stuttgart, August 13, 1908
But now all civilized people have reached that stage so that alcohol is an unnecessary evil today. Through its use one loses the ability to get along with others and to understand them. Alcohol is especially harmful for esoterics since its use changes all developed higher forces into forces of the personal ego, repeatedly locks it into itself.
By consuming alcohol one prepares a fertile soil for hosts of spiritual beings, just as a dirty room gets filled with flies."
- Rudolf Steiner
Source: Rudolf Steiner – GA 266 – From the Contents of Esoteric Classes: Esoteric Lesson – Stuttgart, August 13, 1908
@timeoftransition
Labels:
ALCOHOL,
ATLANTIS,
BERNHARD GUENTHER,
HEALTH/HEALING,
PSYCHOACTIVE,
RUDOLF STEINER
30/01/2022
10/01/2022
02/12/2021
Cannabis products may help treat symptoms of depression, improve sleep, and increase quality of life, study suggests
A longitudinal study published in Frontiers in Psychiatry investigated the effects of medicinal cannabis among clinically depressed and/or anxious patients. Those who were using medicinal cannabis at baseline had lower depression scores than non-users, and non-users who began taking cannabis during the follow-up period experienced a reduction in both anxiety and depression symptoms.
Anxiety and depression are of the most common mental health conditions around the world. While there are existing therapeutic and pharmacological treatments, evidence suggests that many sufferers fail to seek help and are wary of the side effects of taking medication.
Study authors Erin L. Martin and her colleagues note that many people with anxiety and depression are turning to medicinal cannabis as a way to manage their symptoms. These products can be made predominantly of tetrahydrocannabinol (THC), cannabidiol (CBD), or equal amounts of both. Studies investigating the therapeutic effects of these products have shown promise but have yielded mixed results, and the ideal dosage remains unclear.
Anxiety and depression are of the most common mental health conditions around the world. While there are existing therapeutic and pharmacological treatments, evidence suggests that many sufferers fail to seek help and are wary of the side effects of taking medication.
Study authors Erin L. Martin and her colleagues note that many people with anxiety and depression are turning to medicinal cannabis as a way to manage their symptoms. These products can be made predominantly of tetrahydrocannabinol (THC), cannabidiol (CBD), or equal amounts of both. Studies investigating the therapeutic effects of these products have shown promise but have yielded mixed results, and the ideal dosage remains unclear.
Labels:
CANNABIS,
CBD,
DEPRESSION,
HEALTH/HEALING,
PSYCHOACTIVE
09/11/2021
26/08/2021
Ayahuasca use associated with greatly improved anxiety and depression symptoms in large international study
Despite their illegality and a tendency among the media and politicians to demonize their use, psychedelics have been shown to have transformative effects on individuals suffering from mental health problems, including depression and anxiety. At the same time, drug use more generally is a powerful predictor of mental health issues and the line between recreational and medicinal use is often thin.
Ayahuasca is a psychoactive Amazonian brew which holds a central place in healing rituals and popular syncretic religions, especially in South America. Despite its widespread use in these contexts and growing interest globally, however, large-scale studies were lacking until very recently.
The Global Ayahuasca Project was conducted from 2017 to 2020 and is the largest cross-sectional study on Ayahuasca use to date, taking the form of an online self-reported questionnaire. A portion of its results are published in the Journal of Affective Disorders Reports, and tell the story of a significant connection between Ayahuasca use and improvements in affective disorders.
The study included more than 11,000 respondents, 7,785 of whom reported suffering from symptoms of depression or anxiety at the time of consumption. The authors made use of a variety of measures to assess mental health outcomes among Ayahuasca users, as well as their subjective experience both during and following consumption.
The results of the study show an impressive amelioration in depression and anxiety symptoms nearly across the board. 94% of respondents experienced some (“a bit”), great (“very much”) or complete resolution of depression symptoms; the same was true in 90% of cases for anxiety symptoms.
The large sample size allowed for the authors to draw a number of significant conclusions about the kinds of Ayahuasca experiences that correlated most strongly with important improvements. Those who reported more profound mystical experiences, for example, tended to experience the greatest improvements. A greater number of insights into one’s personal relationships also correlated strongly with improvements, suggesting one cognitive pathway by which the drug may reduce anxiety and depression symptoms.
Not all respondents were so lucky, however. A small minority of individuals reported worsened depression symptoms (2.7%) and worsened anxiety symptoms (4.4%). Of course, depression and anxiety symptoms evolve over time and it may be that the Ayahuasca use was unrelated to these changes, but there is at least some evidence of its implication. For example, feeling disconnected or alone; nervous, anxious or on edge; or depressed or hopeless in the weeks immediately following consumption were all predictors of worsened symptoms.
One major limitation of the study is its cross-sectional nature, meaning that we can’t reliably confirm a causal relationship. It’s also worth mentioning that self-reporting, and especially historical, affective self-reporting can be unreliable. Finally, delivery of the questionnaire via Ayahuasca groups and forums, where individuals with positive reactions are more likely to be active, may have translated to some significant selection bias.
Overall, the study suggests an important relation between Ayahuasca use and improved affect among individuals suffering from depression or anxiety, and very little evidence of negative mental health effects. Understanding the cognitive, emotional and even social pathways by which Ayahuasca and other psychedelics work is an important next step.
The study, “Ayahuasca use and reported effects on depression and anxiety symptoms: An international cross-sectional study of 11,912 consumers,” was published in April 2021.
DMT, active component in ayahuasca, aids in the growth of new neurons
Ayahuasca is a psychoactive Amazonian brew which holds a central place in healing rituals and popular syncretic religions, especially in South America. Despite its widespread use in these contexts and growing interest globally, however, large-scale studies were lacking until very recently.
The Global Ayahuasca Project was conducted from 2017 to 2020 and is the largest cross-sectional study on Ayahuasca use to date, taking the form of an online self-reported questionnaire. A portion of its results are published in the Journal of Affective Disorders Reports, and tell the story of a significant connection between Ayahuasca use and improvements in affective disorders.
The study included more than 11,000 respondents, 7,785 of whom reported suffering from symptoms of depression or anxiety at the time of consumption. The authors made use of a variety of measures to assess mental health outcomes among Ayahuasca users, as well as their subjective experience both during and following consumption.
The results of the study show an impressive amelioration in depression and anxiety symptoms nearly across the board. 94% of respondents experienced some (“a bit”), great (“very much”) or complete resolution of depression symptoms; the same was true in 90% of cases for anxiety symptoms.
The large sample size allowed for the authors to draw a number of significant conclusions about the kinds of Ayahuasca experiences that correlated most strongly with important improvements. Those who reported more profound mystical experiences, for example, tended to experience the greatest improvements. A greater number of insights into one’s personal relationships also correlated strongly with improvements, suggesting one cognitive pathway by which the drug may reduce anxiety and depression symptoms.
Not all respondents were so lucky, however. A small minority of individuals reported worsened depression symptoms (2.7%) and worsened anxiety symptoms (4.4%). Of course, depression and anxiety symptoms evolve over time and it may be that the Ayahuasca use was unrelated to these changes, but there is at least some evidence of its implication. For example, feeling disconnected or alone; nervous, anxious or on edge; or depressed or hopeless in the weeks immediately following consumption were all predictors of worsened symptoms.
One major limitation of the study is its cross-sectional nature, meaning that we can’t reliably confirm a causal relationship. It’s also worth mentioning that self-reporting, and especially historical, affective self-reporting can be unreliable. Finally, delivery of the questionnaire via Ayahuasca groups and forums, where individuals with positive reactions are more likely to be active, may have translated to some significant selection bias.
Overall, the study suggests an important relation between Ayahuasca use and improved affect among individuals suffering from depression or anxiety, and very little evidence of negative mental health effects. Understanding the cognitive, emotional and even social pathways by which Ayahuasca and other psychedelics work is an important next step.
The study, “Ayahuasca use and reported effects on depression and anxiety symptoms: An international cross-sectional study of 11,912 consumers,” was published in April 2021.
Labels:
ANCESTRAL HEALING,
AYAHUASCA,
DEPRESSION,
DMT,
NEUROLOGY,
PSYCHOACTIVE
01/05/2021
Mainstream media coverage of healing potential of Magic Mushrooms is increasing!
BBC: Psilocybin: Magic mushroom compound 'promising' for depression
Psychedelic drug psilocybin, found in magic mushrooms, is as good at reducing symptoms of depression as conventional treatment, a small, early-stage study has suggested.The Guardian: Psychedelics are transforming the way we understand depression and its treatmentSo why does psilocybin appear to be a more successful treatment for depression than a typical antidepressant? Brain imaging data from the trial, alongside the psychological data we collected, appears to show that while SSRIs dampen emotional depth by reducing the responsiveness of the brain’s stress circuitry, helping to take the edge off depressive symptoms, psilocybin seems to liberate thought and feeling. It does this by “dysregulating” the most evolutionarily developed aspect of our brain, the neocortex. When this liberation occurs alongside professional psychological support, the most common outcome is a renewed breadth of perspective. Psychedelic therapy seems to catalyse a type of psychological growth that is conducive to mental health, overlapping in many respects with spiritual growth.
The study also collected functional magnetic resonance imaging and proton magnetic resonance spectroscopy data, providing some new insights into the underlying neurobiological mechanisms associated with creative ability.
Labels:
DEPRESSION,
DISCLOSURE,
HEALTH/HEALING,
MUSHROOMS,
NEUROLOGY,
PSYCHOACTIVE
17/04/2021
Psychedelic experience may not be required for psilocybin's antidepressant-like benefits
University of Maryland School of Medicine (UMSOM) researchers have shown that psilocybin—the active chemical in 'magic mushrooms'— still works its antidepressant-like actions, at least in mice, even when the psychedelic experience is blocked. The new findings suggest that psychedelic drugs work in multiple ways in the brain and it may be possible to deliver the fast-acting antidepressant therapeutic benefit without requiring daylong guided therapy sessions. A version of the drug without, or with less of, the psychedelic effects could loosen restrictions on who could receive the therapy, and lower costs, making the benefits of psilocybin more available to more people in need.
Labels:
DEPRESSION,
HEALTH/HEALING,
MUSHROOMS,
NEUROLOGY,
PSYCHOACTIVE
25/03/2021
Researchers believe the drug might help loosen the brain's fixed pathways, which can then be "reset" with talking therapy afterwards.
A powerful hallucinogenic drug known for its part in shamanic rituals is being trialled as a potential cure for depression for the first time.
Participants will be given the drug DMT, followed by talking therapy.
It is hoped this could offer an alternative for the significant number of people who don't respond to conventional pills for depression.
Psychedelic-assisted therapy might offer longer-term relief from symptoms, some researchers believe.
A growing body of evidence indicates other psychedelic drugs, particularly alongside talking therapy, are safe and can be effective for treating a range of mental illnesses.
This will be the first time DMT is given to people with moderate to severe depression in a clinical trial.
Dr Carol Routledge, the chief scientific officer of Small Pharma, the company running the trial said: "We believe the impact will be almost immediate, and longer lasting than conventional antidepressants."
'Spirit molecule'
The drug is known as the "spirit molecule" because of the way it alters the human consciousness and produces hallucinations that have been likened to a near-death experience.
It is also the active ingredient in ayahuasca, a traditional Amazonian plant medicine used to bring spiritual enlightenment.
Researchers believe the drug might help loosen the brain's fixed pathways, which can then be "reset" with talking therapy afterwards.
Dr Routledge likened the drug to "shaking a snow globe" - throwing entrenched negative thought patterns up in the air which the therapy allows to be resettled into a more functional form.
But this hypothesis still needs to be proven.
The team is consulting Imperial College London, which runs the pioneering Centre for Psychedelic Research.
As part of the study, they hope to investigate whether the drug can be administered as a one-off or as part of a course.
Subjects will be followed up for at least six months to see how long the effects of the treatment last.
‘The ketamine blew my mind’: can psychedelics cure addiction and depression?
Participants will be given the drug DMT, followed by talking therapy.
It is hoped this could offer an alternative for the significant number of people who don't respond to conventional pills for depression.
Psychedelic-assisted therapy might offer longer-term relief from symptoms, some researchers believe.
A growing body of evidence indicates other psychedelic drugs, particularly alongside talking therapy, are safe and can be effective for treating a range of mental illnesses.
This will be the first time DMT is given to people with moderate to severe depression in a clinical trial.
Dr Carol Routledge, the chief scientific officer of Small Pharma, the company running the trial said: "We believe the impact will be almost immediate, and longer lasting than conventional antidepressants."
'Spirit molecule'
The drug is known as the "spirit molecule" because of the way it alters the human consciousness and produces hallucinations that have been likened to a near-death experience.
It is also the active ingredient in ayahuasca, a traditional Amazonian plant medicine used to bring spiritual enlightenment.
Researchers believe the drug might help loosen the brain's fixed pathways, which can then be "reset" with talking therapy afterwards.
Dr Routledge likened the drug to "shaking a snow globe" - throwing entrenched negative thought patterns up in the air which the therapy allows to be resettled into a more functional form.
But this hypothesis still needs to be proven.
The team is consulting Imperial College London, which runs the pioneering Centre for Psychedelic Research.
As part of the study, they hope to investigate whether the drug can be administered as a one-off or as part of a course.
Subjects will be followed up for at least six months to see how long the effects of the treatment last.
Ketamine clinic
Meanwhile, a ketamine-assisted therapy clinic is set to open in Bristol next week.
First ketamine-assisted psychotherapy clinic opens
While the drug is already used for depression in clinics like the ketamine treatment service in Oxford, it is not accompanied by psychotherapy.
Rather, it is used to provide temporary relief from symptoms for people who have very serious, treatment-resistant depression.
So-far unpublished researched presented at a conference by professor of psychopharmacology at the University of Exeter, Celia Morgan, suggests ketamine accompanied by therapy has much longer-lasting effects.
Prof Morgan said there was mounting evidence that drugs, including psilocybin, LSD, ketamine and MDMA (Ecstasy), were safe and could play a role in the treatment of mental health disorders.
And there was some early evidence they could have longer-term effects than the medicines conventionally prescribed as antidepressants, known as SSRIs, but more research was needed.
They also worked using a completely different mechanism, Prof Morgan explained.
'Long-lasting change'
While conventional drugs may numb negative feelings, "these drugs seem to allow you to approach difficult experiences in your life, sit with that distress and process them," she said.
"It might be getting at something more fundamental" that was the root cause of the problem, Prof Morgan said.
"Through that we think you can get much more long-lasting change."
Prof Michael Bloomfield, a consultant psychiatrist at University College London, said although it was a "really exciting" area of research, caution was needed in overpromising the drugs' potential.
It was also a field of therapy that could be open to abuse and misuse, he said.
Prof Morgan also stressed the importance the drugs being used within the context of therapy as there were concerns that "people might think they can give it a go with some recreational drugs".
"But it's really not how it works" she said.
Meanwhile, a ketamine-assisted therapy clinic is set to open in Bristol next week.
First ketamine-assisted psychotherapy clinic opens
While the drug is already used for depression in clinics like the ketamine treatment service in Oxford, it is not accompanied by psychotherapy.
Rather, it is used to provide temporary relief from symptoms for people who have very serious, treatment-resistant depression.
So-far unpublished researched presented at a conference by professor of psychopharmacology at the University of Exeter, Celia Morgan, suggests ketamine accompanied by therapy has much longer-lasting effects.
Prof Morgan said there was mounting evidence that drugs, including psilocybin, LSD, ketamine and MDMA (Ecstasy), were safe and could play a role in the treatment of mental health disorders.
And there was some early evidence they could have longer-term effects than the medicines conventionally prescribed as antidepressants, known as SSRIs, but more research was needed.
They also worked using a completely different mechanism, Prof Morgan explained.
'Long-lasting change'
While conventional drugs may numb negative feelings, "these drugs seem to allow you to approach difficult experiences in your life, sit with that distress and process them," she said.
"It might be getting at something more fundamental" that was the root cause of the problem, Prof Morgan said.
"Through that we think you can get much more long-lasting change."
Prof Michael Bloomfield, a consultant psychiatrist at University College London, said although it was a "really exciting" area of research, caution was needed in overpromising the drugs' potential.
It was also a field of therapy that could be open to abuse and misuse, he said.
Prof Morgan also stressed the importance the drugs being used within the context of therapy as there were concerns that "people might think they can give it a go with some recreational drugs".
"But it's really not how it works" she said.
Labels:
AYAHUASCA,
DEPRESSION,
DMT,
HEALTH/HEALING,
KETAMINE,
MUSHROOMS,
NEUROLOGY,
PSYCHOACTIVE,
PTSD,
SHAMANISM
Psilocybin might produce rapid and lasting antidepressant effects
Scientists in Denmark believe the psychedelic substance psilocybin might produce rapid and lasting antidepressant effects in part because it enhances neuroplasticity in the brain. Their new research, published in the International Journal of Molecular Sciences, has found evidence that psilocybin increases the number of neuronal connections in the prefrontal cortex and hippocampus of pig brains.
Psilocybin — the active component in so-called “magic” mushrooms — has been shown to have profound and long-lasting effects on personality and mood. But the mechanisms behind these effects remain unclear. Researchers at Copenhagen University were interested in whether changes in neuroplasticity in brain regions associated with emotional processing could help explain psilocybin’s antidepressant effects.
“Both post-mortem human brain and in vivo studies in depressed individuals have shown a loss of synapses through the down-regulation of synaptic proteins and genes,” the authors of the study wrote. “Hence, upregulation of presynaptic proteins and an increase in synaptic density may be associated with the potential antidepressive effects of psychedelics.”
The researchers had previously conducted tests to establish the proper dose of psilocybin needed to produce psychoactive effects in pigs, who were examined because their brains are anatomically similar to the brains of humans.
A group of 12 pigs received a psychoactive dose of psilocybin, while a separate group of 12 pigs received inert saline injections. Half of the pigs were euthanized one day after the administration of psilocybin, while the rest were euthanized one week later.
An examination of brain tissue from the hippocampus and prefrontal cortex revealed increases in the protein SV2A in pigs who had received psilocybin. SV2A, or synaptic vesicle glycoprotein 2A, is commonly used as a marker of the density of synaptic nerve endings in the brain. SV2A is typically reduced in patients with major depressive disorder.
“We find that a single dose of psilocybin increases the presynaptic marker SV2A already after one day and that it remains higher seven days after,” the researchers said, adding that the “increased levels of SV2A after intervention with a psychedelic drug adds to the scientific evidence that psychedelics enhance neuroplasticity, which may explain the mechanism of action of its antidepressant properties.”
The study, “A Single Dose of Psilocybin Increases Synaptic Density and Decreases 5-HT2A Receptor Density in the Pig Brain“, was authored by by Nakul Ravi Raval, Annette Johansen, Lene Lundgaard Donovan, NÃdia Fernandez Ros, Brice Ozenne, Hanne Demant Hansen, and Gitte Moos Knudse.
Psilocybin — the active component in so-called “magic” mushrooms — has been shown to have profound and long-lasting effects on personality and mood. But the mechanisms behind these effects remain unclear. Researchers at Copenhagen University were interested in whether changes in neuroplasticity in brain regions associated with emotional processing could help explain psilocybin’s antidepressant effects.
“Both post-mortem human brain and in vivo studies in depressed individuals have shown a loss of synapses through the down-regulation of synaptic proteins and genes,” the authors of the study wrote. “Hence, upregulation of presynaptic proteins and an increase in synaptic density may be associated with the potential antidepressive effects of psychedelics.”
The researchers had previously conducted tests to establish the proper dose of psilocybin needed to produce psychoactive effects in pigs, who were examined because their brains are anatomically similar to the brains of humans.
A group of 12 pigs received a psychoactive dose of psilocybin, while a separate group of 12 pigs received inert saline injections. Half of the pigs were euthanized one day after the administration of psilocybin, while the rest were euthanized one week later.
An examination of brain tissue from the hippocampus and prefrontal cortex revealed increases in the protein SV2A in pigs who had received psilocybin. SV2A, or synaptic vesicle glycoprotein 2A, is commonly used as a marker of the density of synaptic nerve endings in the brain. SV2A is typically reduced in patients with major depressive disorder.
“We find that a single dose of psilocybin increases the presynaptic marker SV2A already after one day and that it remains higher seven days after,” the researchers said, adding that the “increased levels of SV2A after intervention with a psychedelic drug adds to the scientific evidence that psychedelics enhance neuroplasticity, which may explain the mechanism of action of its antidepressant properties.”
The study, “A Single Dose of Psilocybin Increases Synaptic Density and Decreases 5-HT2A Receptor Density in the Pig Brain“, was authored by by Nakul Ravi Raval, Annette Johansen, Lene Lundgaard Donovan, NÃdia Fernandez Ros, Brice Ozenne, Hanne Demant Hansen, and Gitte Moos Knudse.
Labels:
DEPRESSION,
HEALTH/HEALING,
MUSHROOMS,
NEUROLOGY,
PSYCHOACTIVE
04/02/2021
Suspense novelist Michael Prescott explores the non-fiction of life after death
Although Michael Prescott is best known as the New York Times and USA Today bestselling author of 22 suspense novels, he is also known for his blog dealing primarily with paranormal and life after death subjects. Over the past 20 years he has produced more than 1,600 blog posts with more than 50,000 comments by readers.
The end result is a departure from his fiction writing with his just-released The Far Horizon: Perspectives on Life Beyond Death, published by White Crow Books. He begins the book by examining some of the best evidence coming to us from psychical research and parapsychology over the past 138 years, since the organization of the Society for Psychical Research, then asking why, if it is so good, it is not more widely known and accepted. He offers four models of after-death consciousness, discussing each one in separate chapters. "In all four models, the space-time universe rendered by our subjective perception is the tip of the iceberg, with the other nine-tenths hidden from sight," Prescott explains. "Vast expanses of reality and vast realms of consciousness lie submerged beneath the surface, difficult for us to access. Difficult, but not impossible, as mystics, shamans, mediums, and psychics have attested throughout history."
As anyone who has thoroughly studied the evidence knows, much of it is vague, abstruse, convoluted, and often inconsistent with established religious dogma and doctrine, as well as with mainstream science. A very abstract picture of the afterlife emerges, one requiring much discernment. In effect, so much of it seems beyond human comprehension. Nevertheless, enough of it is discernible that the open-minded investigator can begin to see intelligence and clarity in the abstractness. Prescott (below) masterfully makes sense out of what seems like so much nonsense to many. As he states, it need not be "a baffling anomaly," but it can be seen as "a logical extension of our experience of reality here and now."
I recently put some questions to him by email.
I know you explain this in the book, but can you just briefly summarize how you became interested in the subject of life after death and what keeps you going on it?
The main thing was a kind of early midlife crisis in 1997 when I was 36 years old. Prior to that time, I'd been a complete skeptic with no interest in the paranormal or the afterlife. The only reading I'd done on the subject consisted of books by Martin Gardner and James Randi. I was also influenced by the skeptical opinions of Isaac Asimov and Carl Sagan, among others. I probably would've been a good candidate for membership in CSICOP, as it was then called, had I been more interested in the subject. But in '97 I began to question my entire worldview. This was, in part, because of an experience I had when trying to come up with the idea for a novel.
I'd hit a brick wall on the book, was very frustrated and depressed, and had pretty much given up, when all of a sudden, out of nowhere, I felt an intense urge to sit down at my computer and start typing. I proceeded to type out a ten-page synopsis of an entirely new story that was, in effect, being dictated to me. That synopsis turned into the novel Comes the Dark, the most esoteric and "literary" thing I've written.
This experience deeply intrigued me. It got me interested in the subconscious and the idea that the two hemispheres of the brain operate, to some extent, independently of each other. This, in turn, got me to look into the nature of consciousness, which led me in a somewhat spiritual direction. Probably as a result of this, I began to feel that my outlook on life was cramped and shallow - that I was missing the big picture.
And so I began to take the paranormal little more seriously. I proceeded gradually and cautiously, because at first I felt almost foolish reading about this stuff. I started with Rupert Sheldrake's morphic fields, went on to evidence for ESP, and eventually crossed the Rubicon by looking seriously at life after death. That is something I never thought I would do.
On a percentage basis, with zero being total disbelief and 100 being absolute certainty with regard to consciousness surviving death, where would you put yourself 30 years ago and where are you now?
30 years ago it was zero. These days it's probably about 90%, or maybe 95% on some days.
What will it take to get you to 100%?
It will probably take actually dying! Or at least a near-death experience. There's only so far you can go by reading about a subject or talking with other people, or visiting mediums, or recording dreams, synchronicities, and premonitions, or meditating. I've done all those things, and they're certainly helpful, but they're not quite enough to get me to 100%.
If you had to pick three cases from the annals of psychical research, parapsychology, and consciousness studies, as most convincing, which ones would you choose?
I think the Bobbie Newlove case, involving the medium Gladys Osborne Leonard, is quite compelling. So is the R-101 case involving Eileen Garrett. A more recent case is the Jacqui Poole murder mystery. All three of these cases are covered in my book.
On a more general level, the cross correspondences provide very good evidence of mediumship that goes beyond so-called super-psi, but this is a whole series of cases, not just one. I don't talk about the cross correspondences in The Far Horizon, though, because the subject is too complicated to be quickly summarized.
Do you see a growing interest in this subject matter or has it pretty much flatlined, maybe even going in reverse?
My personal interest has somewhat flatlined, just because I've investigated it for so many years and it's no longer fresh to me. My book is kind of a summing-up. I wouldn't have written until I felt I'd gone pretty much as far as I could go.
For society, I think interest is increasing quite a lot. Unfortunately, there's not that much new research being done. As you know better than almost anyone, the heyday of research into the afterlife was the late 19th century and early 20th century, when there were some very prominent people involved, notably William James. I don't know of anyone today of similar prominence who is willing to stick up for this type of work.
Worse, there is very little funding. The quickest way to short-circuit your career in the sciences is to decide to study the paranormal, especially life after death. Very few people want to commit career suicide. I don't think this will change any time soon because the "scientific-government complex" is implacably hostile to such ideas. And most scientific funding, as well as publication in mainstream peer-reviewed journals and tenure in academic institutions, is controlled by that complex. I'm talking about the US. Perhaps in other countries, there's more open-mindedness. I don't know.
Why so much resistance on a subject that seemingly should be welcomed by the masses?
I don't think the subject is resisted by the masses. When I bring up my interest in the paranormal and the afterlife with regular folks, I often find they've had experiences of their own that they want to share. But they keep these accounts to themselves unless they feel comfortable opening up.
The whole idea, however, is strongly resisted by the elites, who are thoroughly materialistic in their philosophy. Even very creative, intelligent people in the establishment - for instance, Elon Musk - seem boxed in by materialistic thinking. For instance, when Musk talks about the universe as a virtual-reality simulation, he appears to see it as being literally a program run on some extraterrestrial computer. That's a purely materialistic, and rather naïve, interpretation of an idea that can be interpreted in much more spiritual terms.
In my book, I go into the simulation hypothesis as one model of reality, but I make it clear that I'm not talking about a literal computer program. Instead, I'm speaking of an informational matrix that exists in a realm beyond the space-time universe we experience. It's essentially the same thing as Immanuel Kant's noumenal realm, as distinct from the phenomenal realm of direct experience. Or it could be compared to Plato's world of Forms, the true reality that we perceive only as shadows on a wall.
Unfortunately, materialistic tendencies intrude even into afterlife studies. We've seen attempts by people over the years to build a machine that can communicate with the dead. One such device, dubbed Spiricom, was the subject of John Fuller's book The Ghost of 29 Megacycles. While you never know what might work, I don't have a particularly high opinion of such efforts. For me, it's not about building a better mousetrap. We need to learn to adjust our consciousness, not improve our technology.
What is the key message of your book?
The key message is that life after death doesn't have to be compartmentalized in our thinking. We don't have to use one set of concepts or metaphors to understand the universe around us, and then come up with a whole new set of concepts and metaphors to make sense out of the afterlife. We can see both types of existence - our incarnational existence and our postmortem existence - as part of a continuum.
To do this requires grasping one essential fact, namely, that all experience is subjective. While I argue that there is an objective basis for our experience, this doesn't change the fact that experience itself is, by its nature, subjective. You can't have an experience without an object to apprehend and a subject who apprehends it, something to perceive and a mind that perceives. And as far as experience per se is concerned, perception is reality. It is impossible to detach one's perception of the event from the event itself, because the event exists, for us, only in our perception of it.
If we see reality in these terms, then postmortem reality simply involves a shift in focus — we redirect our attention from one level of experience to another. Or we alter our consciousness from one degree of perception to another. It amounts to the same thing.
We need to get away from the idea that, in dying, we are physically traveling to some other physical location that we call the afterlife. It is more like a change in perception - a broadening or widening of perception - which is why mind-expanding drugs can bring about experiences that have a lot in common with NDEs and OBEs.
In other words, it's all about consciousness, and if we see consciousness as existing along a spectrum of frequencies, then dying is no more than dialing up to a higher frequency. Which, of course, is another of the models I explore in The Far Horizon!
As anyone who has thoroughly studied the evidence knows, much of it is vague, abstruse, convoluted, and often inconsistent with established religious dogma and doctrine, as well as with mainstream science. A very abstract picture of the afterlife emerges, one requiring much discernment. In effect, so much of it seems beyond human comprehension. Nevertheless, enough of it is discernible that the open-minded investigator can begin to see intelligence and clarity in the abstractness. Prescott (below) masterfully makes sense out of what seems like so much nonsense to many. As he states, it need not be "a baffling anomaly," but it can be seen as "a logical extension of our experience of reality here and now."
I recently put some questions to him by email.
I know you explain this in the book, but can you just briefly summarize how you became interested in the subject of life after death and what keeps you going on it?
The main thing was a kind of early midlife crisis in 1997 when I was 36 years old. Prior to that time, I'd been a complete skeptic with no interest in the paranormal or the afterlife. The only reading I'd done on the subject consisted of books by Martin Gardner and James Randi. I was also influenced by the skeptical opinions of Isaac Asimov and Carl Sagan, among others. I probably would've been a good candidate for membership in CSICOP, as it was then called, had I been more interested in the subject. But in '97 I began to question my entire worldview. This was, in part, because of an experience I had when trying to come up with the idea for a novel.
I'd hit a brick wall on the book, was very frustrated and depressed, and had pretty much given up, when all of a sudden, out of nowhere, I felt an intense urge to sit down at my computer and start typing. I proceeded to type out a ten-page synopsis of an entirely new story that was, in effect, being dictated to me. That synopsis turned into the novel Comes the Dark, the most esoteric and "literary" thing I've written.
This experience deeply intrigued me. It got me interested in the subconscious and the idea that the two hemispheres of the brain operate, to some extent, independently of each other. This, in turn, got me to look into the nature of consciousness, which led me in a somewhat spiritual direction. Probably as a result of this, I began to feel that my outlook on life was cramped and shallow - that I was missing the big picture.
And so I began to take the paranormal little more seriously. I proceeded gradually and cautiously, because at first I felt almost foolish reading about this stuff. I started with Rupert Sheldrake's morphic fields, went on to evidence for ESP, and eventually crossed the Rubicon by looking seriously at life after death. That is something I never thought I would do.
On a percentage basis, with zero being total disbelief and 100 being absolute certainty with regard to consciousness surviving death, where would you put yourself 30 years ago and where are you now?
30 years ago it was zero. These days it's probably about 90%, or maybe 95% on some days.
What will it take to get you to 100%?
It will probably take actually dying! Or at least a near-death experience. There's only so far you can go by reading about a subject or talking with other people, or visiting mediums, or recording dreams, synchronicities, and premonitions, or meditating. I've done all those things, and they're certainly helpful, but they're not quite enough to get me to 100%.
If you had to pick three cases from the annals of psychical research, parapsychology, and consciousness studies, as most convincing, which ones would you choose?
I think the Bobbie Newlove case, involving the medium Gladys Osborne Leonard, is quite compelling. So is the R-101 case involving Eileen Garrett. A more recent case is the Jacqui Poole murder mystery. All three of these cases are covered in my book.
On a more general level, the cross correspondences provide very good evidence of mediumship that goes beyond so-called super-psi, but this is a whole series of cases, not just one. I don't talk about the cross correspondences in The Far Horizon, though, because the subject is too complicated to be quickly summarized.
Do you see a growing interest in this subject matter or has it pretty much flatlined, maybe even going in reverse?
My personal interest has somewhat flatlined, just because I've investigated it for so many years and it's no longer fresh to me. My book is kind of a summing-up. I wouldn't have written until I felt I'd gone pretty much as far as I could go.
For society, I think interest is increasing quite a lot. Unfortunately, there's not that much new research being done. As you know better than almost anyone, the heyday of research into the afterlife was the late 19th century and early 20th century, when there were some very prominent people involved, notably William James. I don't know of anyone today of similar prominence who is willing to stick up for this type of work.
Worse, there is very little funding. The quickest way to short-circuit your career in the sciences is to decide to study the paranormal, especially life after death. Very few people want to commit career suicide. I don't think this will change any time soon because the "scientific-government complex" is implacably hostile to such ideas. And most scientific funding, as well as publication in mainstream peer-reviewed journals and tenure in academic institutions, is controlled by that complex. I'm talking about the US. Perhaps in other countries, there's more open-mindedness. I don't know.
Why so much resistance on a subject that seemingly should be welcomed by the masses?
I don't think the subject is resisted by the masses. When I bring up my interest in the paranormal and the afterlife with regular folks, I often find they've had experiences of their own that they want to share. But they keep these accounts to themselves unless they feel comfortable opening up.
The whole idea, however, is strongly resisted by the elites, who are thoroughly materialistic in their philosophy. Even very creative, intelligent people in the establishment - for instance, Elon Musk - seem boxed in by materialistic thinking. For instance, when Musk talks about the universe as a virtual-reality simulation, he appears to see it as being literally a program run on some extraterrestrial computer. That's a purely materialistic, and rather naïve, interpretation of an idea that can be interpreted in much more spiritual terms.
In my book, I go into the simulation hypothesis as one model of reality, but I make it clear that I'm not talking about a literal computer program. Instead, I'm speaking of an informational matrix that exists in a realm beyond the space-time universe we experience. It's essentially the same thing as Immanuel Kant's noumenal realm, as distinct from the phenomenal realm of direct experience. Or it could be compared to Plato's world of Forms, the true reality that we perceive only as shadows on a wall.
Unfortunately, materialistic tendencies intrude even into afterlife studies. We've seen attempts by people over the years to build a machine that can communicate with the dead. One such device, dubbed Spiricom, was the subject of John Fuller's book The Ghost of 29 Megacycles. While you never know what might work, I don't have a particularly high opinion of such efforts. For me, it's not about building a better mousetrap. We need to learn to adjust our consciousness, not improve our technology.
What is the key message of your book?
The key message is that life after death doesn't have to be compartmentalized in our thinking. We don't have to use one set of concepts or metaphors to understand the universe around us, and then come up with a whole new set of concepts and metaphors to make sense out of the afterlife. We can see both types of existence - our incarnational existence and our postmortem existence - as part of a continuum.
To do this requires grasping one essential fact, namely, that all experience is subjective. While I argue that there is an objective basis for our experience, this doesn't change the fact that experience itself is, by its nature, subjective. You can't have an experience without an object to apprehend and a subject who apprehends it, something to perceive and a mind that perceives. And as far as experience per se is concerned, perception is reality. It is impossible to detach one's perception of the event from the event itself, because the event exists, for us, only in our perception of it.
If we see reality in these terms, then postmortem reality simply involves a shift in focus — we redirect our attention from one level of experience to another. Or we alter our consciousness from one degree of perception to another. It amounts to the same thing.
We need to get away from the idea that, in dying, we are physically traveling to some other physical location that we call the afterlife. It is more like a change in perception - a broadening or widening of perception - which is why mind-expanding drugs can bring about experiences that have a lot in common with NDEs and OBEs.
In other words, it's all about consciousness, and if we see consciousness as existing along a spectrum of frequencies, then dying is no more than dialing up to a higher frequency. Which, of course, is another of the models I explore in The Far Horizon!
Michael Tymn is the author of The Afterlife Revealed: What Happens After We Die, Resurrecting Leonora Piper: How Science Discovered the Afterlife, and Dead Men Talking: Afterlife Communication from World War I. His forthcoming book, No One Really Dies: 25 Reasons to Believe in an Afterlife is released on January 26, 2021.The Far Horizon: Perspectives on Life Beyond Death by Michael Prescott is published by White Crow Books.
Labels:
DEATH/DYING,
ET,
MEDIUMSHIP,
MICHAEL PRESCOTT,
PHILOSOPHY,
PSYCHOACTIVE,
RUPERT SHELDRAKE
09/12/2020
Psychedelic drug DMT to be trialled in UK to treat depression
UK regulators have given the go-ahead for the first clinical trial of the use of the psychedelic drug dimethyltriptamine (DMT) to treat depression.
The trial will initially give the drug – known as the “spirit molecule” for the powerful hallucinogenic trips it induces – to healthy individuals, but it is expected to be followed by a second trial in patients with depression, where DMT will be given alongside psychotherapy.
Taking the drug before therapy is akin to shaking up a snow globe and letting the flakes settle, said Carol Routledge, chief scientific and medical officer at Small Pharma, the company running the trial in collaboration with Imperial College London.
“The psychedelic drug breaks up all of the ruminative thought processes in your brain – it literally undoes what has been done by either the stress you’ve been through or the depressive thoughts you have – and hugely increases the making of new connections.
“Then the [psychotherapy] session afterwards is the letting-things-settle piece of things – it helps you to make sense of those thoughts and puts you back on the right track. We think this could be a treatment for a number of depressive disorders besides major depression, including PTSD, treatment-resistant depression, obsessive-compulsive disorder, and possibly some types of substance abuse.”
DMT is found in several plants and is one of the active ingredients in ayahuasca, a bitter drink consumed during shamanistic rituals in South America and elsewhere. DMT is also available as a street drug in the UK, where it classified as a class A substance, carrying a maximum penalty of seven years in jail for possession and life imprisonment for supply.
The Medicines and Healthcare products Regulatory Agency (MHRA) approved the trial on Monday, and Small Pharma is currently involved in discussions with the Home Office, which must also give permission because DMT is a controlled substance.
The hope is that the initial trial, which aims to establish the lowest dose of DMT that elicits a psychedelic experience, could begin in January. It will involve 32 healthy volunteers, who have never previously taken a psychedelic drug, including ecstasy or ketamine. This will be followed by trial in 36 patients with clinical depression.
The treatment will be modelled on studies of psilocybin – the psychedelic ingredient in magic mushrooms – in depression. Here patients are brought into a clinic, where they undergo a “setting” session, during which the clinician primes them to open their mind to the drug, and ensures that they are comfortable and relaxed. Next, they are administered the drug, and once the psychedelic experience ends, the patient immediately undergo a session of psychotherapy.
The trial will initially give the drug – known as the “spirit molecule” for the powerful hallucinogenic trips it induces – to healthy individuals, but it is expected to be followed by a second trial in patients with depression, where DMT will be given alongside psychotherapy.
Taking the drug before therapy is akin to shaking up a snow globe and letting the flakes settle, said Carol Routledge, chief scientific and medical officer at Small Pharma, the company running the trial in collaboration with Imperial College London.
“The psychedelic drug breaks up all of the ruminative thought processes in your brain – it literally undoes what has been done by either the stress you’ve been through or the depressive thoughts you have – and hugely increases the making of new connections.
“Then the [psychotherapy] session afterwards is the letting-things-settle piece of things – it helps you to make sense of those thoughts and puts you back on the right track. We think this could be a treatment for a number of depressive disorders besides major depression, including PTSD, treatment-resistant depression, obsessive-compulsive disorder, and possibly some types of substance abuse.”
DMT is found in several plants and is one of the active ingredients in ayahuasca, a bitter drink consumed during shamanistic rituals in South America and elsewhere. DMT is also available as a street drug in the UK, where it classified as a class A substance, carrying a maximum penalty of seven years in jail for possession and life imprisonment for supply.
The Medicines and Healthcare products Regulatory Agency (MHRA) approved the trial on Monday, and Small Pharma is currently involved in discussions with the Home Office, which must also give permission because DMT is a controlled substance.
The hope is that the initial trial, which aims to establish the lowest dose of DMT that elicits a psychedelic experience, could begin in January. It will involve 32 healthy volunteers, who have never previously taken a psychedelic drug, including ecstasy or ketamine. This will be followed by trial in 36 patients with clinical depression.
The treatment will be modelled on studies of psilocybin – the psychedelic ingredient in magic mushrooms – in depression. Here patients are brought into a clinic, where they undergo a “setting” session, during which the clinician primes them to open their mind to the drug, and ensures that they are comfortable and relaxed. Next, they are administered the drug, and once the psychedelic experience ends, the patient immediately undergo a session of psychotherapy.
Labels:
AYAHUASCA,
DEPRESSION,
DMT,
HEALTH/HEALING,
KETAMINE,
MUSHROOMS,
OCD,
PSYCHOACTIVE,
PTSD
30/11/2020
Psilocybin-assisted psychotherapy produces large, rapid, and sustained antidepressant effects
Combining the psychedelic drug psilocybin with supportive psychotherapy results in substantial rapid and enduring antidepressant effects among patients with major depressive disorder, according to a new randomized clinical trial. The findings have been published in JAMA Psychiatry.
The new study provides more evidence that psilocybin, a compound found in so-called magic mushrooms, can be a helpful tool in the treatment of psychiatric conditions.
“Prior studies in cancer patients and in an uncontrolled clinical trial in depressed patients using psilocybin-assisted therapy showed promising results. Because there had not been a control group those prior studies were limited,” said study author Alan K Davis, an assistant professor at Ohio State University and adjunct assistant professor at Johns Hopkins University.
“We were interested in testing whether psilocybin-assisted therapy would be helpful for people with depression because depression is one of the most prevalent and debilitating conditions in the world.”
The new study provides more evidence that psilocybin, a compound found in so-called magic mushrooms, can be a helpful tool in the treatment of psychiatric conditions.
“Prior studies in cancer patients and in an uncontrolled clinical trial in depressed patients using psilocybin-assisted therapy showed promising results. Because there had not been a control group those prior studies were limited,” said study author Alan K Davis, an assistant professor at Ohio State University and adjunct assistant professor at Johns Hopkins University.
“We were interested in testing whether psilocybin-assisted therapy would be helpful for people with depression because depression is one of the most prevalent and debilitating conditions in the world.”
Labels:
DEPRESSION,
FUTURE,
HEALTH/HEALING,
MUSHROOMS,
PSYCHOACTIVE
17/11/2020
Indigenous Colombians mount a spiritual defense of the Amazon
MOCOA, Colombia — The Union of Traditional Yage Medics of the Colombian Amazon (UMIYAC) brings together five ethnic groups — the Cofán, Inga, Siona, Coreguaje, and Kamëntsá — who practice spiritual ceremonies for individual and community healing based on ayahuasca, or yagé. But that’s not all that these communities have in common.
All five of these Indigenous groups are also classified by Colombia’s Constitutional Court as being at “risk of physical and cultural extermination.”
“Our strategy has to do with revitalizing and strengthening our spiritual connection with Mother Earth,” said Miguel Evanjuanjoy, advocacy and project manager of UMIYAC, in a video interview with Mongabay in October. He was speaking from his community of Yunguillo, in the department of Putumayo. “As stewards of the Amazon rainforest, we care for the land because it is she who nourishes us spiritually and through her sacred products.”
Spread across the Putumayo, Caquetà and Cauca regions of southern Colombia, with a small crossover into Ecuador, the 22 territories represented by UMIYAC are on the front line of the battle to protect the Amazon. A 2018 study conducted by the University of the Andes in Bogotá, for example, shows the annual deforestation rate in Caquetà alone is 0.77%, the highest in Colombia and nearly twice the rate for tropical South America as a whole.
Full article: https://news.mongabay.com/2020/11/indigenous-colombians-mount-a-spiritual-defense-of-the-amazon/
The ceremonial use of yagé opens participants up to ancestral knowledge, particularly the “natural laws” established by the ancestors that allow communities to “live in peace and harmony with other beings in nature,” Evanjuanjoy said.“The sacred plant of yagé is a spiritual nourishment for people,” Evanjuanjoy said. “Through this plant, our grandmothers and traditional healers receive the wisdom to heal the diseases that affect the individual, the community, and the territory.
“It is the light, the path, the guide, and the primary tool to continue defending our territories and to continue the struggle for the survival of our culture.”
UMIYAC is an alliance comprised of spiritual leaders from five different Amazonian ethnic groups deemed to be in danger of extinction.
The ancestral lands of these five groups are located near deforestation hotspots in the Colombian Amazon, making them the front-line defense for the rainforest.
Presided over by spiritual leaders, the traditional yagé ceremonies that tie these ethnic groups together reinforce the spiritual wisdom needed to retain their territories and autonomy.
Labels:
AMAZON,
ANCESTRAL HEALING,
AYAHUASCA,
COLOMBIA,
CONSERVATION,
DEPRESSION,
HEALTH/HEALING,
HERBAL,
PSYCHOACTIVE,
SHAMANISM
16/10/2020
Psychedelic drugs like psilocybin are being tested to treat mental illness. They're also expanding our understanding about human consciousness
The scientific world is in the midst of a decade-long psychedelic renaissance. This revolution is expanding our understanding of one of the most captivating scientific puzzles: human consciousness. Numerous research fields are revealing new insights into how psychedelics affect the brain and which neural processes underly consciousness.
Multiple studies testing psychedelic drugs for treating mental illness provide compelling evidence of their therapeutic benefit. Treated disorders have included depression, anxiety, post-traumatic stress disorder, anorexia, obsessive compulsive disorder and addiction. Dozens of clinical trials are underway, the majority investigating the therapeutic effect of psilocybin, the active component in so-called magic mushrooms. This natural compound belongs to the class of serotonergic psychedelics — those that activate serotonin (type 2A) receptors.
Researchers are examining the distribution of serotonin 2A receptors to help pinpoint the brain areas affected by psychedelics. The greater the density of these receptors, the greater the likelihood that a particular brain region contributes to the psychedelic experience, according to a study published in Neuropsychopharmacology. Knowing this helps us understand how psychedelics exert their positive therapeutic effect, as well as which brain regions are involved in various states of consciousness.
What Psychedelic Mushrooms Are Teaching Us About Human Consciousness
Multiple studies testing psychedelic drugs for treating mental illness provide compelling evidence of their therapeutic benefit. Treated disorders have included depression, anxiety, post-traumatic stress disorder, anorexia, obsessive compulsive disorder and addiction. Dozens of clinical trials are underway, the majority investigating the therapeutic effect of psilocybin, the active component in so-called magic mushrooms. This natural compound belongs to the class of serotonergic psychedelics — those that activate serotonin (type 2A) receptors.
Researchers are examining the distribution of serotonin 2A receptors to help pinpoint the brain areas affected by psychedelics. The greater the density of these receptors, the greater the likelihood that a particular brain region contributes to the psychedelic experience, according to a study published in Neuropsychopharmacology. Knowing this helps us understand how psychedelics exert their positive therapeutic effect, as well as which brain regions are involved in various states of consciousness.
Labels:
DEPRESSION,
FUTURE,
HEALTH/HEALING,
MUSHROOMS,
MUSIC,
OCD,
PSYCHOACTIVE,
PTSD
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