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What is striking about this whole line of clinical research is the premise that it is not the pharmacological effect of the drug itself but the kind of mental experience it occasions—involving the temporary dissolution of one’s ego—that may be the key to changing one’s mind.

“We weren’t sure that was possible,” Jesse told me, but he and his colleagues believed “it would be a big mistake if medicalization is all that happens.” Why a mistake? Because Bob Jesse was ultimately less interested in people’s mental problems than with their spiritual well-being—in using entheogens for the betterment of well people.

It is known that the likelihood of long-term therapeutic gains increases with the likelihood of the subject having a mystical experience, prima facie evidence favoring a critical role for subjectivity. It is precisely the high emotional impact of the memories of the vivid and highly unusual psychedelic experience that serves as the primary source o

Western science and modern drug testing depend on the ability to isolate a single variable, but it isn’t clear that the effects of a psychedelic drug can ever be isolated, whether from the context in which it is administered, the presence of the therapists involved, or the volunteer’s expectations. Any of these factors can muddy the waters of causa

Also in the interest of narrative coherence, I’ve focused on certain drugs to the exclusion of others. There is, for example, little here about MDMA (also known as Ecstasy), which is showing great promise in the treatment of post-traumatic stress disorder. Some researchers count MDMA among the psychedelics, but most do not, and I follow their lead.

For more than 7,000 years, hallucinogens, also known as psychedelics (magic mushrooms, ayahuasca, peyote), have had sacramental uses across diverse cultures. When hallucinogens became popular and widely available as recreational drugs in the counterculture movement of the 1960s, however, harms multiplied, leading to LSD being made illegal in most p