In this episode of Ayahuasca Podcast, host Sam Believ (founder of http://www.lawayra.com) speaks with Taron Fletcher, a biochemist and research specialist at Hardy Nutritionals, known for science-led mental health supplements. We explore:

  • [00:01:00] Taron’s journey into nutritional research and the origins of Hardy Nutritionals
  • [00:05:00] Lessons from animal nutrition applied to human mental health
  • [00:07:00] Key factors in creating effective supplements: completeness, balance, ratios, chelation, and research-backed efficacy
  • [00:12:00] How supplements can support safe tapering from SSRIs and other psychiatric medications
  • [00:20:00] Typical taper timelines and indicators for dose reduction
  • [00:24:00] Specific nutrients and adjuncts for mood, anxiety, and withdrawal symptoms
  • [00:42:00] Challenges of tapering from different drug classes, including SNRIs and benzodiazepines
  • [00:50:00] Understanding RDA, upper limits, and why higher balanced doses can be beneficial
  • [00:53:00] Nutritional deficiencies and the impact of processed diets on mental health
  • [01:00:00] Cost, support, and process for starting Hardy Nutritionals’ program

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Taron Fletcher at http://www.hardynutritionals.com

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Taron Fletcher: If you look at a can of dog food and a can of baby formula, nine times outta 10, the dog food is better fortified than the baby formula is. Additional vitamins and minerals added to the protein and carbohydrate content. And it’s a bit of a paradigm change too.

I think. We’ve studied individual nutrients for 80 plus years and there’s really not a huge effect with all of them singly. But when you put them all together, that starts to change the picture. And I think that’s part of what we’re trying to say, or trying to demonstrate as well, is that full spectrum, that a little bit higher than usual dose is what has an impact on physiology.

The most recent study that was done in this trial, they took 88 medication free women who were pregnant and who had significant depression scores starting. They divided those into two groups, active and placebo, and the active, of course, were the vitamins and minerals, and then let them come to term. And then they examined the moms and they examined the babies and they found that the prenatal depression went away for the.

Majority of the mob.

Sam Believ: Hi guys, and welcome to Ayahuasca podcast, as always, really the whole Sam Leaf. And today I’m having a conversation with TN Fletcher. Tn Fletcher is a biochemist. He’s an expert in dietary reference intakes and a research specialist at Heart Nutrition, known for their science led mental health supplements.

This episode is sponsored by Lara Ayahuasca Retreat. At Lera, we combine affordability, accessibility, and authenticity, Laira connect, heal, grow. Guys, I’m looking forward to hosting you, first of all. Tara, welcome to the show.

Taron Fletcher: Thank you very much. Thanks for having me here today.

Sam Believ: It was great to have you here.

We are coming to you from MAPS Conference, which is a psychedelic science conference, and Terran and I just happened to be, we’re just two booths apart. Yeah. But we have connected and I’ve learned a little bit about what they do, and I’m seeing a lot of potential because as you probably know, you cannot drink ayahuasca if you own certain psychiatric medications like SSRIs and antianxiety medications, et cetera.

And what what their supplement company does is they create supplements together with a program that allows you to taper off those medications slowly and very safely. So this is what the topic is gonna be about. Supplementation for your brain and for your mental health. But before we get into that, Taryn tell us a little bit about yourself.

How did you get into this line of work? Yeah, what brought you where you’re now?

Taron Fletcher: I as I was going through university, I, and I I earned my degree in biochemistry, like you said. While I was going through my degree David Hardy, who happens to be my uncle, was also at the same time starting this this business this venture if you will.

He he had a degree in biology, was a school teacher a biology school teacher, but he also had an entrepreneurial spirit. He lived on a farm or grew up on a farm and. Enjoyed agriculture. So he’d started a side business developing feed for animals, animal feed.

And after a few years of that he came across another individual.

They both volunteered together at different things. And this other individual’s wife had committed suicide. She had bipolar disorder and had committed suicide. And they had two children that were very severely bipolar as well. He was very afraid they were gonna commit suicide as well. And he just happened to mention this to David and David said I’m not familiar with this, but in the animal world, in pigs we have an e they have an ear and tail biting syndrome.

They get stressed, they become very aggressive, and they attack each other. But if we increase the minerals in their diet, that’s one of the things we can do to help calm them down. And the light bulb went off in his head and said, could this possibly be a parallel in humans that we see in pig? So together, they made a human supplement.

They gave that to his kids and it started to calm his children down. They started to even out. So that was really intriguing. And so I’m in school at the same time and I had a couple of little conversations with him very surface level about this, but not very deep. But they started testing this with other people.

They went to the local university. They had some of the researchers there, helped them to design a way that they could collect data to get actual, measurements on what they were seeing. And then they took that back and said, okay, here’s what we’re seeing in people. And they said, okay, this needs to be studied a little bit more.

And that’s about the time that I graduated and David came to me and said, would you like to come and work with us? And so I said, sure, let’s do that. And I, we’ve never, I’ve never lived back after that. So that’s my story. So

Sam Believ: you’ve been with comparable your entire life? My,

Taron Fletcher: my

Sam Believ: entire per, yeah.

I respect that. I’ve done so many different things, but there are some people that are just stable. This is very fascinating. The topic you touch about animal feed, it’s like we know exactly, there’s dog food producers and they know exactly what nutrients dogs need and they just do it.

And, you have a dog eating same thing every day, and they’re all shiny, healthy, and amazing if it’s a good feed. But with humans, we have there’s constant battles between this that, and it’s yeah we seem to not be able to come to a conclusion because there’s just so much interest involved.

What do you think about that?

Taron Fletcher: One thing, if you look at a can of dog food and a can of baby formula, nine times outta 10, the dog food is better fortified. Than the baby formula is fortified as in additional vitamins and minerals added to that, to the protein and carbohydrate content.

Yeah.

Sam Believ: But yeah we figured out with the animals and yeah, we are fancy and we’re humans and we’re spiritual, but a physical body is still pretty much an animal. There’s that’s right. There’s a lot of similarity between peg and a human, that’s why they do so much studies on it.

That’s the, it’s just a paradoxical, it’s like there, there’s certain fields where, because there’s so much interest, all like economics or politics where people will be fighting over cannot find the truth because there’s just too much self-interest. And I think that’s right. Psychedelics is becoming one of those things where, yeah here in Maps they did this MDMA study and there was like obvious success and it’s just gonna change the world.

It’s no, but know. Big pharma or whatever, like somebody intervened and they changed the rules and that’s it. So I don’t wanna be like a conspiracy theorist, but I don’t think it’s a conspiracy because people just, when the money is involved, people act a certain way. And so are we all? Yes, certainly.

Yes. Anyways, so you I believe supplement company is like one of the best research supplement company, and I think that’s very respectable because there’s right now there’s so much supplementation and it’s so not controlled that people just, don, they buy stuff and they’re basically taking placebo most of the time.

So you’re right. There’s let’s talk about that. Let’s talk about topic of, like real, real good supplements. Like what? Yeah. Bioavailability and all that stuff. What makes what makes your supplement special?

Taron Fletcher: And I’ll point out, there are a lot of good quality supplements out in the market and many of them can do.

And there’s been studies using different formulas that show behavioral changes with supplementation. So we’re not the only ones to show that. But I, I guess if we’re looking at what would you look for in a good supplement? What we’ve learned is that the more complete the product is, the better off.

The better off it is. And if you look at a lot of supplements today, some of ’em, they don’t have calcium. Or they may not have magnesium or there’s no iron or there’s, they, there’s just a few nutrients. The body needs all of those. And if you have a well balanced diet, you’re getting all of them and you’re not getting less calcium, you’re not getting.

The concept is very complete is a better, that’s a better choice, right? The next thing is balance. Another something I’ve noticed with some products is the percent daily value that’s listed on the label says a hundred percent. There’s nothing wrong with that. But if you look at our label, you’ll see those ratios aren’t just 100%.

It’s not a nice clean label that way. David spent quite a few years working on the ratios between the nutrients with those, with the product that he developed. So that’s an important factor. And some of those ratios may have better, may produce better outcomes for certain things than ours will, and vice versa, right?

But that’s a factor to watch for is that, is the ratios and not just 100% daily value. The fourth thing we do chelate our minerals. Many people are familiar with chelation therapy but chelation is a chemical term and it just means that that there’s two binding points, right?

So if you think of something like a horseshoe magnet, right? There’s two binding points and that little bar that snaps between, that’s the mineral. So a chelator is something that attaches a two points. It protects that mineral from being dissociated too quickly and maybe not absorbed.

Right?

Initially, right? And so that, that’s the chelation process, and it protects it, it helps to be a little more water soluble, and a little more bioavailable that way. And so that’s the idea behind chelation. So those are four factors that make our product a little different physically. The fifth thing that makes our product a little different is that we’ve had it we call it performance monitoring, or it’s been studied.

It’s been evaluated. Third party. And that’s probably the thing that makes us very different is that now we, today, as of today, we’ve got 65 independent medical journal publications on the formula that document or demonstrate or evaluate some aspect of efficacy. And, we don’t measure our food that way, right?

So it’s, a good quality supplement, you may not need to have that every step of the way, but because of the impact the product’s had we’ve been very committed to making sure that it gets studied. It’s not one little study and done, or, this nutrient has this effect. And it’s a part of the formula.

It’s looking at that whole grouping. And it’s a bit of a paradigm change too, I think where, we’ve studied individual nutrients for 80 plus years and there’s really not a huge effect with all of them singly. When you put them all together, that starts to change the picture.

And I think that’s part of what we’re trying to say, or trying to demonstrate as well, is that it’s that full spectrum, that little bit higher than usual dose is what is, what has an impact on, on, on physiology, on function.

Sam Believ: So most people that are listening to that, they might not be as interested in just supplementation or Yeah, ation and science.

So let’s talk about what they would care for. I know it’s a lot of people really want to work with ayahuasca and they want to have this experience And I’ve even talked to some people in your booth, they want to come to the wire now, which is great. Yeah. But a lot of them, like one guy that I sent your with today, he is I would love to do it.

I’m on SSRIs and I can’t quit. So what is what is the role of supplements in helping someone to get off antidepressants? And talk to us a little bit about that, that ’cause you don’t just give people the bottle of supplements, you provide them with guidance and it’s all seems, that’s why I wanted to have you on the show.

Yeah. So it all seems very responsible, very gradual, very slow. But, and there’s a lot of desperate people that, some people that take antidepressants, but then another will work anymore. So anyways, what’s the protocol? What can you talk to us about in that direction?

Taron Fletcher: So with our product and I guess we think of it in two ways.

If a person is unmedicated we see a really good stabilizing experience, right? It, the mood issues improve the product basically has four, four effects. There’s a cognitive benefit and that’s usually clear thinking, less brain fog the individuals report and improved sense of wellbeing.

In the clinical trials that’s captured by the global assessment of function scale or the CGII, the clinical global impression scale, either self-reported or clinician rated. They just function better, right? And it’s obvious. The third thing and the most significant thing is improvement of mood.

So we see that anger, aggression mood swings, that tends to normalize. It settles down, balances out. And then the fourth thing is reduced anxiety and stress. The nutrients tend to make us more resilient. We’re more resilient to the stresses that we experience. So in an unmedicated person, we’re seeing those four effects in their overall experience and function with a medicated individual.

They’re seeing those same four effects as well. But we have. A compounding factor here or a limiting factor, if you wanna call it that, where we have the medication that’s trying to do that same thing, but it’s a foreign chemical, whereas the vitamins and the minerals are a natural natural chemicals, they’re natural elements.

And so you get a duplicative effect, right? And so we tend to see that duplicate of effect as an increase in medication side effects. So we get the stability that starts to develop, but we also see the development of these side effects, which are almost without fail drug side effects. Some of the researchers who have studied the suspect speculate maybe that people are under responding to psychiatric medications because their physiology’s not optimized, takes, it takes more drug to get the antidepressant effect per se, or something like that.

So as their system is optimized they’re become far more responsive to the. The drug needs to be lowered to minimize those side effects. And that’s where, that’s kinda how it fits together. So we’ve had a lot of experience watching people in this experience, watching how they taper, watching how they do things.

And we’ve watched we’ve watched, seen some patterns develop, and that’s what we try to teach people.

Sam Believ: So as you increase the quantity of the supplement, you decrease the quantity of the of the medicine in that case on ssri. And this helps you slow to slowly taper and and get off them.

So for an average person then, let’s say been on antidepressants for two years, unnecessary specifically, and they’re like, I’m sick and tired of this. I don’t want the side effects. I’m, my mood is not amazing. My sexual drive is low. And you know what my. Cousin Aya, and he’s not depressed anymore, so I wanna do that.

They wanna do that too. So they wanna be, okay, I’m gonna, I’m gonna quit antidepressants. And they know about your supplements. What is the process for them?

Taron Fletcher: So they would, they’d create an account with us. We would reach out and do some education with them. How help them understand to set some expectations what to watch for, what to look for, what to expect.

I’ll put it this way the longer a person has been on psychiatric medications, expect that the taper process is going to be an equally long period of time. Maybe not equally, but it’s not gonna be done in a month. It’s not gonna be done in two months. It may take a year to taper off without a lot of significant withdrawal.

And we can come back a little to that if you want, but it’s important to understand that, that the drug induces some changes in the physiology. Most N-S-S-R-I, for example, increases the amount of serotonin that, that’s in the synaptic gap. It increases the signal pressure or the intensity of signal of serotonin in, in a short period of time, your body starts to respond to that.

It says the signal’s too high signal, it signals more than what we’re usually having. So what it does is it reduces the number of receptors on the receiving side

In order to balance that signal again. And that to me is an interesting thing. It’s not absolute proof, but it’s a piece of evidence that to personally suggests that the drug was never the right answer in the first place.

Nevertheless if you try to take away, I

Sam Believ: totally agree with you, first of all. Yeah. Drug is never an answer. That’s the whole philosophy of psychedelics where you take them and you go to the source and then you figure out what, what is causing the issue and not just trying to sweep it under the rug.

Of course, we cannot tell that, and we cannot say none of it is medical advice, but yes, you sometimes you need them because you know you’re gonna kill yourself. Yes. But then they have their plate. The problem with the, with medical system, especially here in US and that I’ve heard that from numerous patients is, oh, my knee hurts.

Here’s antidepressants whatever. I have sniffles. It is it’s so easily overprescribed, but then there is no moment when they say and by the way, I’ve been on it for six months. Let’s quit now. Yeah. It’s like they never quit. They never quit. It’s they always give them to you, but they never take away.

So anyways, we

Taron Fletcher: continue. Yeah. And an interesting pattern that we see there, it’s reported to us often, and when the person tries to reduce the medication, they get withdrawal and they go to the doctor, say, I’ve got all these more symptoms, these additional symptoms now. And that’s usually interpreted it, see, that’s why you need to be on them.

Sam Believ: Or, okay, here’s another one. We have people of three, four different

Taron Fletcher: things. Or they’ll add another medication. Yeah. Multiple medications, polypharmacy. Yeah.

Sam Believ: Yeah. I’ve seen people that feel like pharmacological robots, like they need a drug for every bodily process. They need caffeine to wake up.

They need antidepressants not to be depressed. They need Viagra to have sex. They need sleeping pills to sleep. They need some kind of pills to, to digest their food. Anti, that’s kinda his great way to live. There’s so many people like this and it all starts with one thing and then you take one medication, then you get more side effects of this cascading effect of, yes, I don’t know.

Of course the eye it

Taron Fletcher: is not unusual to have an individual come to us and say, okay, here’s all the medications that I’m on and we’ll start. What was the first one you took and then when was the next one and what was it that, that and come to find out they’re medicating a side effect and then this one’s a side effect.

And when you start to, to teach them how to recognize that pattern, they realize I, I’ve just been medicating side effects.

Sam Believ: Yeah. ’cause a lot of time this first medication might have caused l lack of certain nutrient. Yes. And that caused another side effect and that more medication. But you’re a very good politician because you haven’t asked, answered my first question.

Yes. Let’s go back to your first question. A simple example. A person has been auto, the antidepressants for one year doesn’t mean they’ll have to take the supper route for one year. Or what’s the, let’s say, what’s the minimum and what’s the maximum amount of time? Because you know those people, they’re feeling bad, they’re desperate, they want help, so some, give me a reasonable example.

Some

Taron Fletcher: individuals have an episode of depression. They’ll use the nutrients for a few months and they won’t eat them ever again.

Or if they have another episode a few years later, they’ll just use them short term. We have others in other individuals that taking the nutrients every day, long term keeps ’em stable.

Now, I could use myself as an example. I don’t have a psychiatric diagnosis, but I’ve been using the nutrients now for 20 years. I take them every day, and I take a high dose every day. I find for me, that keeps my energy, the, and as I’ve gotten older, it, it keeps my energy levels more consistent on a day-to-day basis. I initially, my initial experience I had brain fog and never knew the difference. But within three weeks of taking that product the brain fog was gone. And so I did the experiment when I finished the bottle, I stopped taking it, but I wanna know people, and the brain fog came back.

But I wanna know people that are quitting antidepressants that, yeah, let’s make it the, so the pattern we see there. So we’ll have someone start the nutrients work up to the full dose, and then typically in, in three to four weeks three, three weeks on average is when they notice the clearer thinking.

Less brain fog. That’s usually the first sign. People notice four weeks of approximately, they start to notice an increase in the drug side effects. That becomes the indicator that their body’s ready for a slight reduction. So a small portion is reduced.

Sam Believ: Sorry, what was the indicator again?

Taron Fletcher: This, the increase of side effect.

Okay. And that’s been very consistent, a very consistent indicator that we’ve seen for years and years. So they see that increase in side effects. So let’s use a headache as an example to be even more specific. So they start the nutrients four weeks out they notice, okay, I got more of a headache than usual.

So a small re a small percentage of the medication is reduced. They describe relief from the headache. The headache goes away. And then anywhere from one week to two weeks to three weeks there’s individual variability in the length of time in between. But the headache will come back again.

And when that comes back again, that’s an indicator. Okay. That’s. Then your body’s now ready for the next stage and a small reduction is made. And again, they describe relief from that. And so that pattern repeats typically until the medication’s completely reduced.

Sam Believ: So

Taron Fletcher: both of that can take anywhere from a couple of months to six months and in some cases, we’ve had some individuals that on cocktails. And so more than one medication and for long periods of time up to 18 months, that’s great. On can I put an average on it? It’s hard to put an average on it, but expect to expect, three to six months at least. And if you’ve been on a medication for longer than a year, expect a year at least it may not actually take that long, but at least in your minds the more gradual that’s done, the less pain of withdrawal there is.

And the water, if I could put it that way.

Sam Believ: Yeah. Thank you. That’s a good answer. So what is the, what is, what are the nutrients specifically that would be prescribed in case of antidepressants and depression?

Taron Fletcher: You mean what’s in the, what’s in the formula?

Sam Believ: Yeah. Because you have different formulas for different situations.

I know for example, Omega-3 is really good for your brain, right? Yeah. So it probably would be a part of it. Maybe magnesium. So what are

Taron Fletcher: the different so our main product is that broad spectrum vitamin mineral, and then we have adjunct products that we can add to that if the need arises.

If we start at the beginning again of that of that process, we’ll ask some questions. We’ll ask people about how their gut function is. We’ll ask do you have comorbid anxiety? Do you have anxiety along with your diagnosis? Those kinds of things. We’ll get it, we’ll get it.

Medical history, if you will about what the person’s experience is like. So if they’ve got a lot of racing thoughts or things like that, we say, okay, so maybe we can start with some greens or probiotics. Just some things to balance the gut a little better.

And then we’ll start the nutrients.

And if they’ve got racing thoughts, we might add some choline. So choline is one of the products that we find stuff that’s in the eggs, right? Yes. Yes. And co choline seems to either help residual mania or racing foxs. And again, these are things that, feedback that we’ve gotten from individuals and their experience and we’ve tried to put together a grouping of products that generally helps.

So we still have a lot to learn. But some of these products are helpful. But we have a product we call balanced freeform amino acids. That product we use as a titration aid. So some people experience a little withdrawal no matter how small the reduction step is, and the amino acids can sometimes soften that experience.

That kind of thing. In acetol we use an acetol for residual anxiety. So these products can be used adjunctively. And we also have different versions of the daily essential nutrients because some people are sensitive to be certain B vitamins. So we have a formula with some different forms of vitamins.

We have a version that has no B vitamins at, at all for some that are really sensitive to B vitamins. So our experience has taught us that, that, that there’s some very general responses, but there’s also some nuanced responses. Yeah. Yeah. So those are some of the things that, that we might use in conjunction.

With those nutrients

Sam Believ: and in your guidance to people. You also tell them more or less when they’re ready to lower the amount of antidepressants, or you can only talk about the supplement side. ’cause I can imagine yeah, we need to talk to

Taron Fletcher: one of the things Yeah. We do really like to engage with the prescriber.

If we can teach the prescriber how this works then they can use it not only with that individual, but with other individuals as well. That we try to focus on working with a doctor. We recognize that some people lost faith in the system. They don’t wanna work with a doctor.

Some are very capable and competent. Yeah. And so there’s a bit of a variety there. But we do try initially to make that contact with the doctor so that we can give them that education that makes ’em a better physician. Yeah. And so that’s, we try to do that every step.

Sam Believ: Something that you talked about where with the way brain reacts to all those medications and it just lowers the number of receptors. Yeah. It’s it’s very fascinating because it makes me realize like how our body’s so complex and by adjusting one thing, everything gets adjusted. Yes. And it’s extremely complex, complicated to

Taron Fletcher: understand we are an ecosystem.

And our ecosystem is responsive to inputs into that system. We can change it. And that’s a reality I had never considered even in university. But as I’ve grown and it through the things that I studied, research that becomes more obvious. So we’re an ecosystem within an ecosystem.

Within an ecosystem, if you want,

Sam Believ: and within us you mentioned microbiome and probiotics. Exactly.

Taron Fletcher: That’s another ecosystem.

Sam Believ: And like our, inside our cells, there’s this mitochondria, there’s like bacteria. It’s yes.

Taron Fletcher: And there’s, so the cycle, there’s Cycles within cycles, and systems within systems. And it’s enormously complex, but it’s, there’s a simple beauty in it as well, right? At least I think so.

Sam Believ: So if you get, if you feed yourself an SSR antidepressant, your body, your brain starts to have less available receptors. And then that’s why it takes so long for you to get off them, because now you need to treat more receptors.

It’s the good example I’ve heard of is guys that take testosterone and then they’re, they ball shrink because they’re, they don’t produce anymore to steal. So when they stopped. They have even less testosterone. And so the body says there’s plenty there I don’t need to make anymore.

Absolutely. It’s it’s very, it’s a very lic system. But I’ve heard from people talking about brain. I’ve heard from people that take antidepressants in their process of quitting antidepressants. They experience something they describe as brain zaps. Yes. Do you understand the mechanism of it? What are those brain zap?

I don’t know the mechanism

Taron Fletcher: for that. I’ve read a lot about it. And it’s just, it’s the way that the individual is interpreting the withdrawal.

And I and so they perceive it as a, as an electrical shock in the brain.

But it’s not an actual electrical strike.

It’s not an actual electrical shock, but it’s the way you’re interpreting it. For instance, I had years ago I had a herniated disc. And the material in the disc came out, pushed on, on, on the nerve root. And my body perceived that, like there’s no physical damage other than a little tear in the disc.

But my body perceived that as intense burning pain all the way down to my heel. There was no physical damage anywhere in the body, but just that little pressure on the nerve created that sensation. Yeah. And that’s think of it the same way, right? That, that, that physiologic change, you remove the drug

And your body perceives that, that now that lack of signal as a pain. Or as a discomfort. Or. And so

Sam Believ: this episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before. For those who don’t know us yet, we started Lara with my wife four years ago.

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There are no hidden fees. Visit lara.com to book your retreat or learn more. Lara Connect, heal. Grow. L-A-W-A-Y-R a.com. That’s, yeah. When it comes to nerves, it’s not always easy to understand or locate. And then brain is basically, the brain is all nerve, it’s just the big nerve. This might be outside of your scope of understanding, but we have seen people getting help overcoming addiction to SSRIs with some microdosing.

Yes. Have you heard anything observed? Anything? Are you planning to, maybe in the future, if it’s legal, maybe adding a little bit to your supplements?

Taron Fletcher: I don’t know that we’ll ever add that type of a botanical Yeah. To the product. Our focus has really been on the vitamins and minerals right. Now.

That doesn’t mean that they can’t be used in combination. Separately, or take taken separately. ’cause I think we can make the case that they can be used and our anecdotal experience thus far. With individuals using psychedelics has been, it’s very complimentary. So I think there’s a place for it for those that want to do that.

But I don’t think we’ll ever add them to the product. And I do remember some criticisms early on thinking, oh yeah, they probably have some psychedelic in the product. That’s why it’s having this anti antidepressant effect. And I think the idea of fundamental nutrition it we try and keep that idea clean.

Keep that Yeah. Focused that way.

Sam Believ: I’ll never say never true. Yeah. But it’s good that there’s definitely a possibility for them to working in in Synchrony potentially if legal and whenever allowed, et cetera. Yeah. Have you observed anything about ’cause we definitely, there’s definitely a connection between.

Diet for proper nutritions and the kind of experience a person has on psychedelics. For example, we work with big doses of ayahuasca in a very traditional setting. And people that are, that eat clean, that’s why they have this diet before you come to the retreat. And people who are already relatively healthy and people that have mindfulness practice and they, they’re calm, they’ll connect to medicine quickly, they’re better prepared as opposed to someone who is smoking weed and they have those receptors all well bundled up and not so open, they might not even feel much for a first few ceremonies.

So is there a connection and can you see maybe some kind of mechanism you had of this?

Taron Fletcher: My personal experience with psych adults is limited, right? But what you’ve already said makes a lot of sense to me. And I think maybe it goes back to what the researcher said about under responding to the psychiatric medic issues, right? The better optimized your system is the better you’ll respond to other inputs. And that might mean you won’t need as high a dose to get the same kind of an effect.

You, you’re much more responsive to that. It’ll have a, it’ll have a better effect at a lower dose. That’s, and so that’s what we see with the psychiatric medications. That may be true for psychedelics as well. So there’s definitely that possibility.

Sam Believ: Yeah, it would make sense. I I’ve met few really cool people at this conference and we’re probably gonna do some science at as well, so Yeah.

That’s something we can test. Yeah. So what is the difference if, your nutritional profile as such, and then your experience as such. So it is, I have so many ideas. I just don’t have I don’t have time and money Yes. And ideas. That plenty there. Speaking of studies what is the, and then you’re a researcher, so what’s the most exciting one study that you’re like, wow.

Oh my God,

Taron Fletcher: I think it’s gonna have, it’s, you have to be the most recent study that was done. So it was done by Dr. Julia Rutledge in New Zealand for University of Christchurch. She called it the NUTRIUM trial. And in this trial they took 88 medication free women who were pregnant and we had significant depression scores starting.

They divided those into two groups, active and placebo. And the active, of course, were the vitamins and minerals. And then let them come to term and and then they examined the moms and they examined the babies and they found that, so basically they, they found that the prenatal depression went away for the majority of the moss.

The the infants, the, so there’s a series of scale called the Brazelton Scales, that, that test those initial behavioral responses and babies, they performed very well compared to the control. And the other the other thing about that study is that in the recruitment phase, there were a group of moms that came that were on antidepressants while pregnant.

So they were not included in the study, but she followed the baby outcomes and compared them in a second publication. And the both the controls and the active group outperformed the the baby’s responses after birth. Compared to the antidepressant babies as we all call them the nutrient group outperformed everybody, but the two together outperformed.

So the babies didn’t, they weren’t as settled. They were easily upset and those kinds of things. And so they clearly if mom is well traded she’ll have a better birth experience, she’ll have a lower chance of prenatal depression a lower chance of postnatal depression or postpartum depression.

And the babies will be healthier. And so that’s the picture that’s emerging from that study. So that’s probably one of the more significant, I think. I mean we’ve seen some pretty incredible things in those studies, but that’s probably the one I think is most significant.

Sam Believ: Yeah. I think studies are important, but if you think about it logically, just without knowing much, you would assume that as well.

It’s that’s what David observed nutrition only more of

Taron Fletcher: than the breasts. Yeah. When he entered the field in pigs with standard feed, things like that, you’d get five to seven piglets and a run.

When he left the field after participating in and being a part of the, the feed is supplementing feed and stuff like that, it was not uncommon to see 12 to 14 piglets, no run.

And the sow would have, let’s say run. So a is a piglet that’s born really small. Oh, okay. So that was typical or not unusual when he first entered the field back in the late I’d call it late eighties. Where in, in the eighties. By the time he left the nutritional sciences advanced so far.

They were getting twice, twice the births with no runt and keeping the animal selfie.

Sam Believ: Yeah. I have young kids so we watch a lot of kid movies, and there’s a movie about this piglet I don’t remember the name, but they basically, in the movie, the father takes the runt and wants to kill it.

Taron Fletcher: Yes.

Sam Believ: And then Charlotte’s

Taron Fletcher: Web.

Sam Believ: Yeah. And then the girl takes it and there’s whole movie. I didn’t watch all of it, but my kids like it, so now I know their, I know name for it. That’s where that comes from. Yeah. See the unexpected things you learn at on the Oscar podcast. Yeah. I’m big into nutrition.

It’s another reason I’m interviewing you. Before becoming a Ayahuasca enthusiast, I was somewhat of a biohacker. I really learned a lot about nutrition and different diets and this and that. And so that’s why my wife, when she’s pregnant, I try and give her Omega-3 and yeah. And iodine because they’ve said the iodine, the lack of iodine and the pregnant woman can result in 10, 10, 10 IQ points lower baby.

It’s it’s a very big difference for the entire life of average child. Yeah. Yeah. But I have a problem though. My wife, she forgets to take her supple. Do you have any system for it? ’cause obviously that’s your main thing.

Taron Fletcher: The only system that I found effective is the one I use myself.

I can’t impose that on somebody else. But you can recommend, I can recommend it. And my wife is no different. Her wife’s it’s there, it’s available. She takes it sometimes, doesn’t always remember to take it. It comes down if for me, the difference, so I think for me is that I recognized that I got a benefit from it.

And that’s what the, that’s what that’s what drives my commitment to take it every day. There was a time after a couple of years, I’ll put capsules in your hand and I think, oh my goodness. Pills. But it’s no, I understand the science behind this.

I understand what it does for me. This is a part of what I eat every day. It’s it compliments it, but it adds to my food quality. That’s why I take it. And then I’ve never had a problem again with that. But if someone hasn’t recognized the benefit yet, you can encourage them, but if they haven’t recognized the benefit, it’s sometimes harder for them to be committed to that daily practice of, putting a few capsules in your mouth.

But

Sam Believ: so is it a similar protocol for different psychoactive medication that people are tapering off, for example? Yeah. How different would it be for SSRI, anti anxiolytics, benzodiazepines et cetera?

Taron Fletcher: Yes.

There’s not a scientific term for what I’m gonna talk about. But some medications are easier to taper from than others, and there’s no medical term for it yet, shit. Great hole, taper ability, let’s call it we taper ability. I like that. Actually, that’s a good term, so in internally we call the easier ones. We call those standard medications, and the harder ones, we call those red flag medications. So just terminology to differentiate. But there’s a grouping that are very clearly more difficult, more challenging.

They create how ones, yeah. Yeah. There’s some antidepressants like Effexor, Cymbalta that, and those are, those in fact are the SNRIs. So most of the SNRIs fall into that category. They have that character that people have to taper them even more gradually. All of the benzodiazepines have that character.

Ativan though Ativan is interesting. It has a much longer half-life. Than most of the other benzodiazepines. And so we’ve seen individuals able to switch from the shorter acting benzodiazepines to the Ativan, which is a longer acting one. And that it takes longer for that, for the body to metabolize it.

And so it doesn’t go away as quickly. Some of the shorter ones, people can be in withdrawal before they take their next scheduled dose. So those are harder to discontinue from. So sometimes swapping to an equivalent dose makes that process easier. It still takes time because the benzodiazepines, again, are they cause a lot of dependence.

Some of the, many of the sleep aids fall into that same category they’re hard to taper from. And then some of the antipsychotics are also in that same group. Seroquel is one. Seroquel is low dose. It’s, it can be used for sleep, higher dose. It’s used as an antipsychotic. But it’s one of those ones has that character that.

More challenging, it takes longer to come off of her. If you’re looking at a a way to differentiate, there’s a few factors that help us understand whether it may be on the shorter side or maybe on the longer side. And the, so the first one is, what’s the character of the drug you’re taking?

The second is how long have you been taking it? The third is have you tried to discontinue before? Yeah. Bless you. Thanks. If you’ve tried to discontinue before, what’s your experience been like? If you’ve been able to do it reasonably easy, then that’s more than likely gonna be your experience.

Again, if it’s been hard, if it was very difficult, that’s more than likely gonna be your experience again. So those three factors together add up to saying, okay, yeah, let’s plan. Think about long term here before we start. Even if it’s been a little easier, it maybe a little shorter.

In the setting of expectation for the timeframe.

Sam Believ: So if SSRI is selective serotonin reuptake inhibitor, then SNRI is

Taron Fletcher: the selective serotonin norepinephrine reuptake inhibitor. So they, they affect serotonin and the dopamine outcome. So they’re modulating two systems, not just one. And I think that’s what makes those a little more challenging.

Sam Believ: Regarding the supplementation, like you’re still working with a regular dose of like you said, not hundred percent, but 97 or 95, whatever, or is any aspect of your work in megadosing supplements, because I’ve heard something about that as well,

Taron Fletcher: right? Yeah we let me say a couple of things about that.

First of all we do have a dose range, less severe symptoms may not need. The study dose of 12 a day, right? More severe symptoms might need more. We’ve seen in some cases better stability is managed with a higher dose. But generally we’re not megadosing. So when it comes to a dosing concept, we have the dietary reference intakes, which kind of gives us some reference values.

So we have the RDA, which is your daily target, right? There’s some other values around that. And then on the higher end of conception, we have a value called the tolerable upper intake level. So it’s not a limit, it’s a level. And that level is defined as the highest. That’s, that can be consumed chronically or daily for a lifetime.

Right? And for vitamins the average percent difference there, if we average them all together, that gap is about 2300%. So it’s 23 times the RDA on average for vitamins and for minerals it’s about 870%. So you can approximately, for most minerals on average, you can consume 8.7 times the RDA before you get to that upper level.

Then the interesting thing comes in the definitions of these terms. So the RDA aside from being designated as the daily target it’s expected to be adequate for 97 to 98% of apparently healthy people. That means two to 3% of the populations need that level won’t meet two to 3% of the populations.

It also says that it’s not expected to replete individuals or top people up if they’ve been previously undernourished need. You need to consume higher than that to at least get you back up to quote unquote normal. And then the third one is, it’s not expected to be adequate for individuals with disease states marked by higher requirements, but the higher requirement is not discussed anywhere in the dietary reference intake.

So that already gives us a significant group of people for which the RDA is not enough. So just on paper, clearly there’s a group of people that are going to need more than just that that RDA value. Then when we come to the upper level, definitions of the upper level include, okay it’s safe for chronic consumption for most people, right?

It’s the level that’s likely to produce no adverse effect, and that’s based on a single nutrient. So if you take a single nutrient at that level, most people could tolerate that fine. It doesn’t put too much stress on the balance systems on, on homeostasis, right? And therefore there’s no adverse effect to that level.

But. It cautions doctors not to not to be stricted about consuming above it because there may be some of these things that are mentioned at the RDA level disease states, marked by higher requirements. There may be benefits that can be, that could be given by higher amounts. And then it cautions that if you consume one nutrient above that level it may put others out of balance.

And that’s really what produces the adverse effect. So the better your balance of nutrients, which goes back to that our balance concept there. The better your balance of nutrients at a higher level, the less likely you’re to see an adverse effect because it’s in physiologic balance. So there’s some, when you dive deep and read the text, there’s some really clear things there that make it very safe to realize.

Okay. Yeah. Can consumption out to the upper level. This is actually safe. Now there’s additional values beyond that. There’s the no observed adverse event level. So it’s the highest level that we’ve seen where there’s no adverse events. And then there’s a one beyond that, it’s the lowest observed adverse event level.

So there’s even a higher amount where actually start to see adverse events. But then very conservatively, they come back with factors that say, okay, here’s where this safe level is or not safe. Here’s where the tolerable upper level is. So well beyond that’s mega dosing.

So even though we’re giving high doses, we really aren’t giving mega doses.

But it’s a very balanced, again, we’re bringing that balanced concept in, which is supportive of your homeostatic mechanisms, but we’re giving a dose high enough that it’s actually gonna have an effect. Does that answer your question?

Sam Believ: Yeah. Yeah. So the RDA is recommended daily allowance.

Recommended daily allowance. Yeah. Do you think that RDAs. Take in account the bioavailability because some supplements you they say they hold

Taron Fletcher: them and they come out the other way. They say they do. And I think to some extent they do because you don’t actually absorb everything you eat either.

There’s some material that will completely pass through Unabsorbed. Yeah. Some nutrients. So actually poop. Exactly right. And and they, you, when you read deeply into the text, they talk about, X percent is absorbed approximately. And this is why we average this is your recommended intake level.

’cause it accounts for some of that type of thing. To me, the most interesting factor is that although there are, there, there’s values for children, there’s zero data for children.

And it’s adult intake. They extrapolated downward for body size. And I’ve looked at the formula that they use.

They, the formula is published in the preface to the main body of the text. And it’s a complex, it’s a complex formula where they, put in body size, weight, all those type of things. And therefore your need is only this. But I really don’t think that adequate reflects metabolic demand.

Adults are maintaining, we’re not growing. Children are actively growing and adding mass. And I think that’s the one in my head, that’s the one flaw in the paradigm of the dietary efforts intakes, is that you, you take an adult with a different physiologic endpoint and you try and say, oh, this applies equally to children.

And I think that just doesn’t line up for me.

Sam Believ: So obviously we talked about food even food, all the nutrients that not being absorbed, so I live in Columbia. I’m not Columbia, but I live in Columbia. Almost most of the food there is organic and I feel pretty good. Yes. Ever since I’ve been here, my gut has been crazy.

I don’t feel that people keep complaining to me about sad, which is a standard of American diet. Yeah. Even though we try to eat healthy, like here with Yes. But I’ve noticed like butter is like really white. Like in Columbia it’s yellow because it has keratin and no cre. Yeah. The thing that makes carrots orange.

Taron Fletcher: Yes. Yeah. Keratin.

Sam Believ: Yeah. Yeah. Beta keratin. But here it’s like something is something is missing and I definitely feel it myself. So

Taron Fletcher: my opinion is your volume of carbohydrates to mineral, to vitamin mineral intake. It’s out of proportion in North America.

Sam Believ: So the carbohydrates don’t have sugar.

Nutrition. Yeah. Yeah. Empty. Empty calories. Empty calories. What do you think about can a person in America eat well enough that they don’t need supplements and they can still get some more results to Yes,

Taron Fletcher: yes, they can. We think that there’s a percentage that may not be able to for genetic reasons.

And to illustrate that Felice Jacka in 2017 published a paper on women in depression. And they just looked at diet. They just used diet. They got 30% response rate. With that, with diet alone. With a diet alone study, 70% didn’t though. So that suggests that there may be some factors in that 70%, where just a better quality diet wasn’t quite enough.

There, there’s multiple things there. Obviously. But if it’s the concentration of items and minerals. That’s where we come in because we find that we get a pretty good response rate to just increasing the vitamins and mineral content. So yes, there are people that will definitely benefit from a healthier diet.

That’s good for the gut, right? It’s good for the body. If you only get a partial response, then maybe consider supplementing with a good quality, very broad spectrum vitamin mineral. Those cofactors. And let’s talk about that for a second too. That all of the enzymes in our body that, that, they’re little machines.

They do work. Half of them at least to the best of our understanding today, half of those need of vitamin or a mineral co-factor in order to work.

And we think the reason that, you know, even though someone’s eating a healthy diet, they still have bipolar symptoms or they still have a, mood dysregulation is because, they another researcher, Dr. Bruce Ames, published a whole series of papers on this little polymorphisms, little changes in the d in the DNA code means that if a protein has a substitution for different amino acid and it, and the cofactor doesn’t stick as well, and it, so it doesn’t perform as well, but he showed that if you increase that concentration of cofactor, it seems to overcome that deficit and the enzyme functions more normally.

So that might be one, one explanation for why our product works is that, people need a higher amount of some of these nutrients in order to make the, in, it makes us work, even though we’re a little broken, makes us work a little better, even though we’re, that little broken, so

Sam Believ: yeah, enzyme is, enzymes is another kinda of worms. It’s very complicated, but, so let’s not go there. But, i’ve heard that most doctors in us, they, they don’t really have much education about nutrition, so it’s

Taron Fletcher: We, yeah. When we speak with doctors, they, they say that too. Yeah. I only get, I don’t take one nutrition course in all the years of medical schooling or, things like that.

So it’s not an unusual thing that, that the nutrition side isn’t on the radar hasn’t been taught. Many of the integrative and holistic practitioners have begun to embrace that, and that becomes a regular part of treatment is to teach the person how, and why to eat better. And they’re making we are making some progress there.

Sam Believ: Yeah. What is the most missing nutrients in, in you, let’s say people that you meet, or American society, like what are the ones that like, are criminally low?

Taron Fletcher: That’s a great question. I wish I had my slides with me. We have a couple of presentations that we’ve done on that topic, but I’ll make two comments on that.

We found when we the US Department of Agriculture did a website where they did a Q click, they call it the Community Nutrition Mapping Project. And in there they, they go state by state and they compare average nutrient intakes to the dietary reference intakes. And then they do a national comparison to a national average. And we found there’s about five or six nutrients, and I can’t remember ’em right off the top of my head, but I can, vitamin E was one, if I’m not mistaken. Vitamin D was one, or one of the BS was low magnesium was it Mag Magnesium?

Might’ve been one. Oh, that was low mag. But they were significantly lower, like less than half of the RDA value low. So those are probably, that, that big grouping. But more recently a couple of researchers did an examination of NHANES data. So NHANES is a, it’s a national nutritional survey that’s done every few years.

And what they found was when they put that together, that what is it? Is it 60, 67%? So almost 70% of children and adolescents are getting less than, or what is it? Basically they’re eating. They’re eating, highly processed foods in packages, right? They’re mineral content. They’re eating empty calories. So 60% of kids are getting more than half their calories from that food source. And it was almost 60% of adults were in the same. We’re, in her words, we’re setting ourselves up for a mental health catastrophe.

Every kind of health catastrophe, every kind of health catastrophe, right? And it’s just that empty calorie, right? We feed what tastes good, not what we really need. That’s right. And so those are my, the it’s, some of those nutrients are the key. But again, you fortify everything and you’ve got a, you’ve got a better than fighting chance if you fortify everything.

’cause that compensates for any little holes, any little gaps in the diet. Again that’s my opinion.

Sam Believ: So let’s say somebody who listen they’re sold. They wanna take a, they wanna take supplements to yeah. Get off antidepressants. They want to take a supplement to have better mood, better wellbeing.

What’s the process? How much are we talking?

Taron Fletcher: So the retail price for our product is $130, and that’s a month’s supply. It’s four weeks of consuming the product at that clinically studied level, which is and that support, and that includes, yeah, complimentary support. So we will we will have a bit of an education session an expectation session where we talk about some of these things that people need to be aware of will help the individual identify any factors that might limit their experience with the nutrients.

And that includes maybe the presence of medications, maybe the presence system, gut health issues, those types of things. And we do our best to set the person up so that they have the best chance of knowing. And then the other thing we can do is we call them side effect audits, right?

So we help the person if they’re, if they are taking medication, so we help them identify where they’re running into those increase in medication side effects. And that helps to let them know, okay, yeah I’m ready for a small percentage to be reduced, that kind of thing. So that’s our, that’s our process.

So in a perfect world we’re, they go see their doctor, they come to us, we do the side effect audits, they go back to the doctor. Yeah. Here’s what I’m experiencing. The doctor recognizes that because they’ve done our training too, and they help the person taper and that kind of thing.

So that’s a perfect and ideal situation.

Sam Believ: Perfect. Yeah, if you guys are interested in the supplements, and I think that’s a reasonable price given, the results you’re getting and also the support. ’cause it’s not just like you’re not gonna charge extra five bucks for support, whatever the website is hardy nutritionals.com.

And they were kind enough to give our listeners a discount of 15%. And the discount called is Lara all caps, L-A-W-A-Y-R-A. So yeah, if you’re interested, check it out. I haven’t tried it myself yet. I will pro, I probably will, but it seemed interesting enough and hope that conversation helps you understand it.

Taryn, thank you so much for coming on you. Really, it’s a very unique angle of looking at. Mental health supplementation. I think it’s not talked about enough. That’s right. So I hope you guys enjoyed the episode and I will see you in the next one. I hope you enjoyed this episode. If you’d like to support us and psychedelic Renaissance at large, please follow us and leave us a like wherever it is you’re listening.

Share this episode with someone who will benefit from this information. Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only. This episode is sponsored by Lara Ayahuasca Retreat at Lara. We can buy in affordability, accessibility, and authenticity.

The WRA Connect, heal, grow. Guys, I’m looking forward to hosting you.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Rotem Petranker, Associate Director of the Psychedelic Studies Research Program at the University of Toronto, co-founder of the Canadian Centre for Psychedelic Science, and a postdoctoral fellow at McMaster University. His work focuses on microdosing, attention, emotional regulation, and open science.

We touch upon topics of:

  • [00:01:00] Rotem’s background and early path into psychedelic research
  • [00:02:00] Why microdosing research began and early challenges
  • [00:03:00] Perspectives on drug policy, legalization, and mental health
  • [00:05:00] Design of Rotem’s psilocybin microdosing clinical trial
  • [00:07:00] Study outcomes, placebo response, and limitations of once-a-week dosing
  • [00:11:00] Diversity of participants and feasibility for future research
  • [00:12:00] The role of set, setting, and the “social matrix” in healing
  • [00:14:00] Group dynamics, contact high, and integration at retreats
  • [00:16:00] The challenge of reductionist science versus indigenous traditions
  • [00:21:00] Replication crisis in psychology and the need for open science
  • [00:23:00] Pre-registration, open data, and transparency in psychedelic research
  • [00:35:00] Different epistemologies: indigenous wisdom vs. neuroscience
  • [00:37:00] Comparing LSD and psilocybin microdosing (duration, variability, safety)
  • [00:39:00] Benefits and drawbacks of microdosing—mood, anxiety, sleep
  • [00:42:00] Microdosing vs. antidepressants and side effect profiles
  • [00:45:00] Bro-science explanation of SSRIs vs. psilocybin and how little we know
  • [00:47:00] Why open science matters and how to evaluate credible research

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Dr. Rotem Petranker at @rpetranker and through the Canadian Centre for Psychedelic Science.

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Dr. Rotem Petranker: This is my opinion that substance use is a problem, but if it becomes a problem, it’s a mental health problem, and we shouldn’t be putting people in jail because they have mental health problems. Like you said, if we’re allowing people to drink alcohol, if we’re allowing them to smoke cigarettes, we should allow them to use drugs, and if their drug use becomes problematic, we should offer them supports rather than prison.

Sam Believ: I recently interviewed Gal Burma and he says, don’t look for addiction. Look for the pain. People that are addicted is not because of the substance. Sometimes it could be like, opiates and stuff.

Dr. Rotem Petranker: Some substances are more addictive. But there are many people who use substances recreationally, even addictive substances, and they do it sporadically because they have supports.

They have a good social network, they have meaning in life. They have reasons to live. But if you don’t have these says it’s so easy to spiral.

Sam Believ: Like this famous red experiment where they, yes. Cocaine and sugar or sugar water and then eventually got so addicted, but then they put it in a perfect environment and it stopped taking the cocaine.

Exactly.

Dr. Rotem Petranker: Because antidepressants suck. They have such bad side effects and like you said, they’re addictive. And with psychedelics you can take a large dose once every few months and that’s probably enough. And if Microing is effective, then it would be the same. Like the side effects people are reporting is feeling a little bit hot or cold, some GI stuff, sleep problems, nothing major.

People with SSRIs are like. They lose their sex drive. They gain weight, they become fatigued. It’s like really bad things. So if the case is that sex drugs are as effective as antidepressants, that’s amazing. So we found an antidepressant, but basically has no side effects.

Sam Believ: Like a lot of people don’t know that the very first antidepressant brought to the west was actually MA.

Dr. Rotem Petranker: From Ayahuasca and we discovered serotonin thanks to LSD. We were like, oh, LSD is doing something to the brain. Let’s track that because LSD mimics serotonin. And that’s how we discovered serotonin, which is now like such a huge thing.

Sam Believ: Yeah. And you say like people taking a large low psychedelics every few months, and it’s same as having to the persons.

What about those people that do it once and they’re good for a few years? That’s amazing. I think that’s less common, but that does happen. Yeah, it’s definitely less common.

Hi guys, and welcome to our Oscar podcast, as always with you, the whole Sam. Today I’m having an interview with. Rot Tran, is that correct? Accurate. Rodham. Is a psychedelic researcher and PhD candidate in psychology not a candidate anymore? I am. I have a PhD now. Okay. So I’m not a candidate anymore. PhD in Psychology and Neuroscience at McMaster University.

Dr. Rotem Petranker: I’m now yeah. Postdoctoral fellow at McMaster University.

Sam Believ: Amazing. He’s the Associate Director of psychedelic studies research program at the University of Toronto. Co-founder of the Canadian Center for Psychedelic Science. His work focuses on microdosing attention, emotional regulation, meaning making in the modern world.

Rotten is also a strong advocate for open science and ethical psychedelic research. You have to tell Chad G. PT about your progress so it knows and updates here. This episode is sponsored by Laira Ayahuasca Retreat. At Laira, we combine affordability. Accessibility and authenticity. The Yra Connect, heal, grow.

Guys, I’m looking forward to hosting You Rotten. Welcome to the show. Thank you very much. Happy to be here. Rotten, let’s start with your history and maybe your upbringing and your early life and what brought you to this line of work?

Dr. Rotem Petranker: Yeah, it’s actually. Not so interesting or not I think some people have life-changing experiences with psychedelics, and that’s what draws ’em to do this kind of work.

But for me it was just because it was becoming very topical and trendy. And there was very little research on it, especially microdosing. So at the time when I started doing microdosing research, there were no published studies on microdosing at all, and people were doing it so much. So I just thought that this was something that we need to study.

And then, yeah, it snowballed from there. I became a microdosing guy, but I’m mostly a scientist who is interested in discovering new things.

Sam Believ: Are you on microdose right now?

Dr. Rotem Petranker: I’m not. I would not tell if I were you as well. She says, yeah, I’ve actually given an interview before where I was on TV in Canada and I said that I could be on a microdose right now and they wouldn’t know.

And then they asked and I said I’m not, but if I told you that I’m on a microdose of lte, say, oh, okay. So if I told you I’m on a microdose of heroin, you’d be horrified. Yeah. And that’s weird because these are all drugs. We’re all adults. We should be able to have agency over our bodies.

Sam Believ: He might or might not be microdosing right now, but yeah, totally agree.

This is stupid. Yeah, you can drink alcohol, you can kill yourself. Why? Why can’t you take whatever you wanna take? Especially psychedelic, which are proven to be pretty, pretty safe. Is that the open to open science

Dr. Rotem Petranker: topic? No, this is more about legalization. This is my opinion that. Substance use is a problem, but it’s a, if it becomes a problem, it’s a mental health problem and we shouldn’t be putting people in jail because they have mental health problems.

So I think if we’re, like you said, if we’re allowing people to drink alcohol, if we’re allowing them to smoke cigarettes, we should allow them to use drugs. And if their drug use becomes problematic, we should offer them supports rather than prison.

Sam Believ: Yeah, totally agree with that. At least we could let’s say if the psychedelics are completely illegal.

Affordable because most of them are, mushroom is very cheap to grow. Yeah. Then people come to pharmacy to buy them. Legally, at least we can give them like a brochure, here’s a dosage, here’s, recommendations. They can pay taxes, legalizing I’m, I live in Columbia right now.

That’s a topic I think about a lot because the whole cocaine story and how it hurt the place, the moment they illegalize cocaine. It stops being, it stops making money to any criminals who just, it becomes like a potato. What are you gonna,

Dr. Rotem Petranker: Coca grows everywhere. Yeah. This is the same as what happened with cannabis and Canada.

Once it became legalized, then the black market doesn’t get all this money. It goes into paying essentially your taxes, and then it goes into all these social programs that you need. Exactly

Sam Believ: to support people that do get addicted. And at the end of the day I recently interviewed Galbo. He says don’t look for addiction.

Look for the pain. I think I’m paraphrasing it, but something like that. It’s like people that are addicted, it’s not because they, because of the substance. Sometimes it could be like,

Dr. Rotem Petranker: opiates and stuff. Some substances are more addictive, but. There are many people who use substances recreationally, even addictive substances, and they do it sporadically because they have supports.

They have a good social network, they have meaning in life, they have reasons to live. But if you don’t have these, say it’s so easy to spiral,

Sam Believ: like this famous red experiment where they there cocaine and sugar or sugar water, and then eventually got so addicted. Then they put it in a perfect environment and it stopped taking the cocaine.

Exactly. So you said you got interested in microdose and there were no, no studies. Yeah. And obviously now you’re working on studies and today you’re gonna present on it. Tell us, what did you find?

Dr. Rotem Petranker: I’m hesitant to tell you because I guess you won’t come to my talk if I tell you it’s, you’re busy.

It’s okay. I’ll tell you.

Sam Believ: I’ll post it like a long time from now, so Perfect. It’s not gonna prevent anyone from coming.

Dr. Rotem Petranker: Okay. What did we find? So our study, let me tell you a little bit about the design first before I tell you about what we found. We wanted to see if a microdose of psilocybin, and when I say microdose, we use two milligrams of psilocybin.

That is roughly the equivalent of maybe two. Two or 0.3 grams of dry s. You wanted to see if this dose will help people that have a diagnosis of major depressive disorder. So if it would reduce their depression symptoms. Now we were, when we were thinking about how many people, how many times to administer the micro dose.

The most popular way to do this is basically twice a week, every three days. But because Health Canada, which is like the Canadian FDA, they insisted that we keep people under supervision the whole time. They’re under the influence. So if we do it twice a week, that means that at least once a week, people have to take a day off work.

And it’s not like you do it once, you have to do it several times. We wanted to do it over eight weeks, so we ended up doing it just once a week on the weekend. Then the way it worked is people come into the study and they get run randomized either to psilocybin first or placebo first, and then they get four weeks of either psilocybin or placebo, and then everyone gets four more weeks of psilocybin.

The first four weeks it’s blinded, so we don’t know what they got and they don’t know what they got. The last four weeks, everyone knows that they’re getting psilocybin. We wanted to assess expectancy and see how much of the effect is from the drug and how much is because the of what people Yeah. The placebo response.

And so in short, we didn’t find a lot of signal when it comes to depressive symptoms. We only out of maybe five or six ways that we measured depression, one was a significant drop. In the placebo, or sorry, in the psilocybin group. It was in a measure called the Dysfunctional Attitude Scale. It measures cognitive tendencies towards depression.

So it attitudes. An example is how much do you believe the following statement? If I fail, partly it’s as bad as failing complete to it. If you believe this, then you’re more likely to be depressed and people who were in the microdosing group. We’re lower in this kind of thing.

But they were not lower in any other kind of depression assessment.

And we also measured a bunch of other things like personality, mindfulness, creativity. We’re still in the process of analyzing a couple of our measures, but we found almost no other significant effects. So I. Think that the dose of two milligrams of psilocybin once a week for eight weeks is not effective.

Sam Believ: Once a week is still little so based on my observations, we, once again, not a scientist, not a medical advice, but there’s a lot of people that when they get off antidepressants, they use microdosing ERs. Yeah. And it helps them and they report, like it really helps them. Yeah. I can’t really, not a science, not double blind, but I’ve had plenty of people that helped to but I think it’s mostly two days on, one day off.

Anyway, definitely works. Maybe placebo, but placebo in itself can be a very positive thing. Yeah. Like why did they choose once a week?

Dr. Rotem Petranker: If, so like I was saying, it’s because I didn’t want people to have to take a day Ah, because of the work part. Yeah. Because I want, if this medicine works, I want people to have access.

And I also, there’s a real problem in psychedelics research that most participants look like me. And the question isn’t, do psychedelics work for white guys? It should be, do psychedelics work for humans? So I wanted to get a more diverse sample, and we did. We had a lot of people that are non-white, a lot of older people.

The average age was like 44, 45, which I was really important. Yeah, that’s too bad. You couldn’t figure out how to give the, a bit more. But I consider the study to have been a feasibility study. And now we have enough evidence to convince Health Canada that people can go home. So we can do it twice a week.

But honestly, you know what was really pr like everyone who participated in a study got so much better. People were very depressed and they became very mildly depressed by the end.

Sam Believ: So they got much better, but it just was not showing in the measures. There’s no difference between the groups.

Dr. Rotem Petranker: Yeah.

And you know what was very much predictive of if they got better is if they guessed they were in the psilocybin grief. So people had, it’s like expectation, the placebo response. That is a key here.

Sam Believ: Yeah. It’s that understanding that placebo is not a side effect. Yeah, it

Dr. Rotem Petranker: is the core. I think it’s the core mechanism and I think having seen other talks at this conference there, other people agree with me.

I, it’s becoming, I think, more and more clear that what matters most is the container. And the psychedelic experience is a catalyst and it is very important for people because it’s such a powerful psychological experience. But what matters is. Are you in a safe environment? Are you getting good care?

Are you being made to feel like you’re important? Are you making connections with within yourself and with other people? Those are the things that are going to support your recovery. And the medicine is important, but it’s, I think what’s really important is everything around it.

Sam Believ: Yeah. SAT and such thing is really important.

And then there’s a couple more Ss. People say six. Skill as in like your experience with working with those medicines. And there’s another s very elegantly put, but I am not remembering it right. There’s,

Dr. Rotem Petranker: A controversial thinker who is of the original wave of psychedelics named Betty Eisner. She did some very sketchy things that I only recently learned about.

Your listeners might want to check out the paper by Patrick Asha and Tal Davidson. What is it called? I don’t remember, but it’s about Betty Eisner and how she was a controversial figure. Her important contribution was the introduction of the social matrix to set and setting, so it’s not just about your current set and setting, it’s also where do you come from and to where do you return?

Think about addicts that go into rehab. They go back to their original setting or their original matrix as Betty Eisner would put it. Yeah. And they relapse because it’s hard because you have this entire cultural matrix around you that decides a lot of how you do. So I think this is a really important aspect as well.

Sam Believ: Yeah, I like to say that if I were to make a formula about, obviously the Ayahuasca retreats that we run, what’s the percentage. What percentage of healing comes from the ayahuasca? What percentage of healing comes from the group integration, et cetera? Group part is very important. Setting is very important.

So it’s and of course ayahuasca is as well, but ayahuasca acts more like a catalyst, like something that opens the door. Yeah. And I would honestly prefer for people to do it in a group as opposed to one-on-one because it’s, there’s. And placebo man. It’s yeah. Have you heard about Contact High?

Yeah, of course. Yeah. It’s like that’s defect as well. Even, if we if people are having great experience on, let’s say 60% of group are connecting really well, the other 40 will feel good as well because they’re like, I’m gonna get there and it’s this, motivation.

Dr. Rotem Petranker: Yeah. Sorry, can I just add one more thing about Jarat?

So I agree with you so much. I think this is an important part and the, I think this has been part of the reason that we’re finding I think relatively modest effects for psychedelics is because the way studies are conducted is in this atomized way we’re doing individual therapy, and that is not how these substances were meant to be used.

We need to be doing it, like you said in a group, because I think that a big part of the mechanism of action is it’s espouses, it cultivates a sense of connectedness to yourself internally, to people around you, to your family, to the land, to humanity. And that is what’s gonna heal you because you all be, I think we become so alienated from each other and true connect connection, that’s what makes us feel better.

Sam Believ: Yeah, I’m a big fan of this way of thinking. Obviously we’re here at psychedelic conference and psychedelic science conference and people that do science, they want to like, isolate everything and put everything in a box. But it’s really hard to measure social container, right? Because each time it’s different.

Every group that we receive at the retreat is a little bit unique. It has its own personality and, the sim, the simple thing is let’s not reinvent the bicycle like they’ve been indigenous people have been working with those smart medicines for a long time and they figure out that it works best in the group.

We could just do it and just have the results.

Dr. Rotem Petranker: Yeah. Sorry, I have more to say. I think this is part of, if I had to pick reasons why I didn’t find any results in my study, the first one would be the frequency of dosing, and the second one would be. It’s crazy man who microdose is and then sits around in a room the whole day alone during tasks on a computer.

That’s not how it’s supposed to work. You’re supposed to microdose and go for a walk or paint. Hey guys.

Sam Believ: Yeah. So any benefit you get from the microdose and gets offset by the depressive Exactly. And the process of

Dr. Rotem Petranker: not even moving. Yeah. So I think just also to respond to what you were saying, you’re saying how.

In science, we like to break things down and yes a lot of science is reductionist, but I think I can tell you, I’m aware of how it’s like there’s a I guess you give some, you get some, and in what I did a very tightly controlled clinical trial, you get a lot of internal valid validity. What you got is what you got and you’re confident about that.

But. If you do a more ecologically valid version, so if you send people home with a dose, then you’re more likely to find the way it is really in the world, but you’re not gonna be so confident about your results because I might go home and I have a swimming pool and a tennis court, and I can paint all day, and you might go home and you have to go to work under fluorescent lights for eight hours.

So we get different outcomes and then it’s hard to assess I have a swimmer bowl. Sorry, I’m just kidding. Oh, yeah. But yeah, I’m just saying there are benefits to either approach and I think Yeah, a way to think about it it’s not like that one, any one study will give us the answer. We need a bunch of studies that are from different perspectives and together we will see the actual picture.

Sam Believ: Yeah, absolutely. There are cer, there are certain things that can just cannot be reduced. It’s measuring like a relationship between two people can’t just reduce it to one interaction. So it makes no sense.

Dr. Rotem Petranker: I I partly agree with you. Sorry, I completely agree with this particular example, but are you familiar with the concept of irreducible complexity?

No. So this is unrelated to psychedelics. There are people who believe in intelligent design. It’s a form of kind of creationism and. What these people believe is that there are certain parts of nature that could not have evolved through evolution because they’re irreducibly complex. It’s like there’s no way that this was a piecemeal kind of stage by stage development.

And for example, they give the eye, which is they say it’s like it’s too complex, or there’s a particular, there’s, I forget the name of the microbe. There’s a microbe that has like a little tail, which it uses to move around kinda like a sperm.

Sam Believ: It’s like an extremely complex electric motor

Dr. Rotem Petranker: with hundred percent efficiency.

Yeah. If I’ve seen this the example that these people give is if you walk on the beach and you find a watch perfect with perfect clockwork, yeah. You’re gonna assume that there’s a clock maker somewhere. You’re not gonna assume that just everything

Sam Believ: giant fell in such a way that’s I think they use this example with the creation of life.

Yeah. It’s oh, there was a saline solution with nutrients in it. It’s like they’re saying it’s like you are in a scrap yard and accidentally a Apache helicopter in a perfect Yeah. State with the pilot. Yes.

Dr. Rotem Petranker: Synthesizes. So that is I agree with that. I think that this is what happened. I think that life, this happened actually, I think last year, chemists were able to create life from scratch using the kind of the original primordial soup.

They created the same environment that existed on Earth half a billion years ago, and they were able to create a new cell from just from chemicals. So like the scientific approach is there is no irreducible complexity. Everything can be broken down, or at least in the context of evolution, by natural selection, everything could have evolved.

Now, this is not to say that reductionism is always the correct approach. Some things are emergent properties, some things are not their particular parts. But just, I dunno. I think it’s also important to remember that,

Sam Believ: but in this case, scientists using primordial soup created life. Yeah. That’s a pretty cool, and I’ve never heard about this.

Yeah. But it was scientists that created it. Yeah. Take away the scientists.

Dr. Rotem Petranker: Yeah. The idea is that it’s very simple and if you like, if things bashed together enough, eventually they’re gonna just stay connector. I really need to put, yeah, this was a really highly publicized, this was in 2024. Yeah.

Geez. Read it and I might be wrong. They might be wrong. It’s okay. I’m not attached.

Sam Believ: You make me understand that. I need to focus less in psychedelics and more on science. Yeah. Everything. Is it just, let’s talk about science. You’re a big fan of open science. Yeah. What

Dr. Rotem Petranker: is it? Oh, I’m so happy you asked.

So have you heard about the replication crisis?

Sam Believ: Like the stop with ai?

Dr. Rotem Petranker: No. So let me tell you, I, and I’m,

Sam Believ: I assume that many of your, so here’s what I understand by application crisis, because AI learned from internet unrelated, but let me see, maybe it’s a similar thing. AI learned from internet Now everything created an internet.

He is using that information. It kinda keeps repeating. That is dead Internet theory. Okay. This episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before. For those who don’t know us yet, we started Lara with my wife four years ago at La Wire.

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Dr. Rotem Petranker: a.com, which is also a huge I don’t know if it’s a problem. I think it’s really interesting, but no, the replication crisis is what happened 2011. So we assume that psychology is a science, and so in science, let’s say, I drop a ball from a certain height, it’ll take it a certain amount of time to reach the floor.

If you drop the same ball from the same height, it’ll take the same amount of time, right? So you replicated my experiment now, in psychology, we assumed that it’s a science, but for decades, no one was replicating experiments. So we didn’t really know if other people’s work was sound. We just assumed that it was.

And then in 2011, a paper was published by some of the most high profile psychologists in the field where they tried to replicate a hundred of the most canonical experiments in psychology. And I think, I don’t remember, I think 60 something did not replicate, and that created the replication crisis because all of a sudden we’re like, oh shit.

So much of what we thought we knew, we don’t know. And this has been ongoing ever since. The, there’s a real problem in science in general, mostly in psychology and biomedical sciences where there’s not enough replication and. People’s incentives to publish are just get it out there as fast as you can and not do the best science you can.

And so in I think 2014 or 2015, this counter movement, which is the open science movement was trying to correct this issue because really we’re trying to build something that works. That is, we have a strong foundation and everything is so shaky if we’re not rigorous in the science. So the way to do rigorous science is first you preregister your hypotheses.

So you, you plan on what you’re going to do, you plan which tests you’re going to make, then you register it online, and then no one will know about it until you wanna publish a paper. And then when you wanna publish your paper, you show the plan and you show what you did, and you show that they fit. And where they don’t fit.

You say, action didn’t plan for this, but I thought it’d be cool. So I did this, but consider that exploratory. This is important because a lot of what people do is they just do a bunch of things. They don’t really think about it too much, and then they run tests on it. And whatever is significant is then what they present.

And they create theories after the fact to say, oh yeah, I totally knew what I was doing. And that is dangerous because a lot of what they find is just by chance. And so this is a problem across the board, but in particular, this is a problem in psychedelics. Because in psychedelics, people are so eager to publish and it’s like everyone believes in what we do so much that people are not taking their time to check all of what they do.

So I think it’s really important to do to preregister. Now, in addition, there’s two other important components. One is open methods, open materials. That means whenever I run a study, everything I did is then available online. So if you wanna run the exact same study, you don’t have to contact me and ask me how I did it.

You can just take it, do the same thing, and then you can make sure that I did it correctly. The last important bit is open data. So once I’m done analyzing the data, I share it with everyone. And then that gives an opportunity for junior researchers who maybe don’t have access to cool data, they can run analyses on this and they can publish.

People can check my work, maybe I got stuff wrong. That’s okay. I’m human and I want people to check it. And so these are all very important and psychedelics specifically so that we can share, we can collaborate and could do good science and in general, no matter which field you’re in, so important to do this.

Sam Believ: It’s basically like open source, but for science. Exactly. I think you mentioned that, everyone’s so eager to publish studies because they just want to legalize everything and just progress and I think the reason for this is they already know that it works and because they’ve experienced it themselves.

Like in my case. We hosted like more than 2000 people, so many success stories. Wow. And just at this conference alone, I’ve met three people. They came to us like, oh my God, I went to a wire two years ago. My life has changed. I did this, I trained this. And it’s oh, thanks to that experience. So I know it works.

And now of course, we like, let’s do some science to prove that it works and just. Move onwards. I think that’s where, maybe

Dr. Rotem Petranker: that’s where it’s coming from. That is a problem. The other problem is that I think the incentive is to build a career for yourself as a scientist. And the way you do that is by publishing as many papers as you can.

And so it’s quantity over quality and it’s very dangerous. Yeah, I agree. Also, sorry, I just wanna say I don’t believe that these things work. I’ve had my experiences and they’ve been positive. But my aim is not to show that it works, it’s to see if it works. I think this is the correct scientific approach.

Sam Believ: That’s definitely scientific approach, but isn’t it, let’s say long time ago before we had scientific methods, that’s how we do science. We just do stuff and if it works, that’s hard to figure out and isn’t it science that I can say, hundred people came through my door and 70 of them.

No longer depressed and have a better life just because they told me and that’s what they believe. But then it’s like, Hey, is it placebo or no? But honestly, who cares?

Dr. Rotem Petranker: That’s a good question. These are good questions. I think part of what I love so much about the scientific method is that it’s self refining.

So when we first started using when they first came up with what is now the scientific method. They were just, as you said, they were just taking notes, they were doing whatever they were doing in the world and keeping notes so they can compare it to other notes. And then over time it became more and more not just whether things work, but how do things work.

And so I think if all other things being equal, so I think microdosing is actually a great example to this. If you ask people, like in surveys that I’ve conducted, people who micros report, so many benefits, improved mood, improved focus, improved creativity, reduced anxiety, you name it. And so if that is enough, we could say people should just microdose and if some people will get these benefits, some people won’t and whatever, it’s not a big deal.

But then there’s a couple of other things to consider. If you’re microdose there, it might interfere with other psychiatric medication that, that you’re taking. If you’re microdosing, it costs money, and if you’re microdosing, it might be cardiotoxic, like we don’t know about this yet, but just based on the binding profile of psilocybin, it might be bad for your heart.

So over time it might be degrading your heart valves. So there is a cost to doing this, and that’s why we need to figure out if it is effective because. If it’s effective, we can say, look, there are potential harms and potential benefits, and it’s up to you to decide what you want. But if it’s, if there’s no benefits, if it’s just harms, people should know about this too.

Sam Believ: Yeah. Everything I think every, everything in life has some side effects. Yeah. Nothing is perfect. Has something has to be, and then you have to figure out, whether it’s worth it or not. Yeah. But people should be allowed to do it. Allowed, wanna test on themselves? Yeah. Yeah. This, I I have a question for you.

I, honestly, I’m a fan of science in a way because I used to be engineer before I became, I was a retreat leader and a happy, and all those things. I’m not really happy, but. I’m just joking, but basically spiritual person. So I kinda like things that can be explained and how can I, so I have seven nugget people a year that come through our doors.

Holy cow. How can I, what can I do to say, okay, this is real science. This is not just a end of one, or is this not just anecdotal? What is the low hanging fruit that I can do? To prove that it works because

Dr. Rotem Petranker: I know it works. Yeah, track ’em. This is, so I work with one retreats in Jamaica, and what we do is we track people’s wellbeing before, during, and after retreats.

And so once you start tracking how people are doing a, you can say, look, people come to my retreat and then by the time they’ve left, they’re this much better and six months later they’re this much better. And then the next thing you can do is if people sign up in advance, you can start tracking them well before they come.

And then what you’re doing is com essentially comparing to treatment as usual. ’cause people are on antidepressants, they’re in therapy, they’re doing what they can without the medicine. And then you can say, look, when people are taking SSRIs and going to therapy, this is how well they are. But after they come to my retreat, boom, they get so much better.

Sam Believ: So if I get how many people should I get before, after, and like one month later, would that be enough to make a study and say, bla the effects of ayahuasca on over

Dr. Rotem Petranker: wellbeing? Yes, but I don’t think it, then the question is, can you say it’s what, is it the ayahuasca? Is it your retreat? Is it your personality?

What is making the difference? You might have clearly. No, but I’m not in

Sam Believ: every ceremony anymore yeah. But is it your other guides? Yeah. And then no, but that’s, once again I can prove it because I’ve had since the beginning probably three different heads of facilitation and different team, but the result was always the same.

Okay. Yeah. So I, but this is your

Dr. Rotem Petranker: subjective no. That’s what testimonials say, but the testimonial, I think once you make it quantitative, you can really compare it. So you can also compare between facilitators.

Sam Believ: Yeah, it’s yeah. Is there maybe like an app where I can use to track them? ’cause it seems so much work.

Oh

Dr. Rotem Petranker: no. You have to hire someone like me to do it. Okay. Can I don’t think I can afford you. Yeah, I can suggest other people.

Sam Believ: Sounds good. Some people would do it. Maybe a volunteer, somebody who wants to come and drink some my and explore that. ’cause I really wanna do something. Yeah. I’m happy to, there’s people at the conference

Dr. Rotem Petranker: that are more junior than me.

I might be able to help you.

Sam Believ: How can I people that people ask me like how does it work? And shaman says It’s planned spirit, or a scientist says it’s neuro flexibility. Different people have different explanation. I don’t know which one I can have my own. I just know it works based on my observation.

Once again, unproven. Yeah. Yeah. How can I, what can I do to learn how these things work? ’cause like it’s, something happens in the brain, it’s so complex, it’s so many factors. Do you have any ideas?

Dr. Rotem Petranker: It depends on, I think you alluded to this, it depends on your epistemic approach. A few.

If you subscribe to more like indigenous ways of knowing, then you would, I guess it would be more about the spirit and how do I measure planned spirit? I dunno, this isn’t my epistemic space. If you wanna do it scientifically, then I had my suggestion. But that’s more psychological. If you wanna do it more biologically, you can take people’s blood and look at biomarkers, look at genetics.

There’s many ways to do it, in my opinion. It’s the container that matters most. It’s what you do before, during, and after the ceremony. I think that is the key thing, because maybe another way to think about it is, yeah, either the spirits arrive and they take some of the bad things from out of you, and then there’s space, or maybe it’s more cognitive flexibility.

You can for a short amount of time you have, you can learn new behaviors. And that is key because then once you have this kind of this short period it’s called a critical period and like then a neural cognitive understanding of things. It’s like you can relearn things. So if before you were thinking, I am a bad person and I deserve to suffer.

You have a short period of time when you can relearn and maybe say, maybe I’m an okay person. I just, I deserve to have an okay time. So this is my opinion, how to measure it. Again, it depends on where you’re coming from. You might want to talk to some indigenous leaders from your area and see if they’re willing to share their opinions.

Sam Believ: Yeah. We definitely need more signs just so that people can trust his medicines more and know it’s safe. In your studies, in your observations so far, and your knowledge about microdosing let’s say mushrooms is the most common

Dr. Rotem Petranker: thing people microdose. It’s been a very interesting trend. So the first s survey we ran was in 2017 and it was probably two to one, so like maybe 65% were using LSD.

The rest we’re using psilocybin, but that is now switched. And I think in the most recent survey we ran, that we analyzed in 2023, there’s another one that’s currently being analyzed from 2025. Psilocybin was twice as common as LSDI think it has to do with how it’s just a lot more popular. And in Canada you have a lot of dispensaries, so people just go get it.

I don’t know what’s going on in other parts of the world, but I assume it’s just about what’s socially acceptable.

Sam Believ: Yeah. We’re feeling mushrooms are also very easy to propagate and spread because, you just send some spores and stuff like that. It’s, you don’t need a laboratory to,

Dr. Rotem Petranker: yeah.

But call D is it’s so easy to send a finished product. So I think that’s why for a long time, for 30 years when these drugs were super illegal and culturally also sanctioned. People were using a lot more LSD because it’s easier to smuggle.

Sam Believ: Yeah. So you said you personally experimented with LSD microdosing and Sy microdosing.

Dr. Rotem Petranker: Yeah. I, for microdosing, I have, there’s good reasons to prefer LSD. So the amount of psilocybin and the same fruiting body and the same mushroom can vary up to 500%. So if you and I take. Two parts of the same mushroom. I could be tripping balls and you could be feeling nothing. So depending on the, if it’s a root or a stem or a, it’s not about that.

No, I thought that too. But it’s just random or at least we haven’t been able to detect the pattern.

So that’s one thing. So if you microdose, you might have a surprise trip. And I think a lot of people who microdose have had this experience of a surprise trip. Which is unpleasant.

I’ve had it before. Yeah. And then the other thing is mushrooms only last for a few hours. Where whereas LLC is like, twice as long, maybe three to four hours for mushrooms is six to eight hours for LLC. So if you’re taking it on a workday, let’s say you take mushroom, you take your microdose at 8:00 AM you start feeling it at nine.

If you took mushrooms around 1:00 PM you’re gonna crash a little bit. If you took LSD, it’ll last you until the end of your workday. So I think it’s a better fit in that sense. And finally, as I said before, psilocybin is more likely to be cardiotoxic. So I think LSD is safer for that.

Sam Believ: Yeah. I’ve never tried LSD somehow, but the crash that you described, that is definitely familiar.

And that’s that was one of the questions I wanted to ask you if you observed that. And some people mushrooms, microdosing, make you feel just better and sometimes people get more anxious. What do you know about

Dr. Rotem Petranker: that? Yeah, so this is something that we found pretty consistently in our surveys.

So we ask people to describe the three main benefits in the three main drawbacks of microdosing. And we saw a lot of these parallels where some people were describing, for example. Their anxiety got better and some people were saying that their anxiety got worse. So I don’t know. I think it’s probably mostly due to set and setting.

Like I said before, if you can do whatever you want, if you can go out on a walk, it can be in nature, it’ll probably reduce your anxiety. But if you’re microdosing and going to the office, it’ll probably increase your anxiety. Yeah, I think set in your office is in the nature. In my case, then you’re already, you’re living your best life and you do need to microdose.

Sam Believ: That’s that’s true. No I’m just kidding. But yeah, I do have a little office overlooking the nature. It’s perfect. But I do definitely, it’s like a lottery. Sometimes you feel better and there’s nothing. I definitely notice that I cannot take a microdose before going to bed. You

Dr. Rotem Petranker: ask me like, yeah, it makes sense because, yeah, this is one of the pretty recurring drawbacks that people reported.

Is that it interferes with sleep if you take it too late in the day because it’s very, it’s it affects your serotonin receptors. And serotonin downstream from serotonin is melatonin. And that affects your state. So I would recommend for people who do want a microdose to do it earlier in the day,

Sam Believ: what do you observe?

The more people take microdose to heal depression or. Or to just improve their cognition, get to get better. What is more prevalent in this

Dr. Rotem Petranker: space by far? People microdose to improve mood. That’s the most common reason, followed by creativity and wanting to be like having better performance.

So more focus, stuff like that.

Yeah. But I would say about 30% of people microdose to improve mood and then everything else is a lot less. By the way, it’s very interesting. So in the first time we ran a survey, we asked people just say why they microdose, and then there were qualitative responses and we analyzed them.

And then in the next survey we, we gave people some pre-made answers. We said, check this box if you microdose for this reason. And so we had everything we, that we discovered before, like improved mood, produced anxiety, substance use, all that stuff. But we also added a just curious option, and that was the second most common after improved mood.

Sam Believ: Yeah, definitely. ’cause like it happened to me when I discovered microdosing for the first time. It’s, you just see all those videos of people raving about oh my God, this is amazing. And then you want to try it, and then you try, it’s like actually not bad. Then you, it’s just, it’s an amazing tool really helped.

For example, in case of my wife when she was in postpartum, she got a little depressed. And I don’t really wanna suggest her taking antidepressant or not that I’m to choose, I’m not a doctor, but because then she gets addicted to it and so it helps her a lot. So what do you reckon, let’s say.

Once again, we’re not doctors. I’m not a scientist in its psych, but I would say there’s very comparable, based on my observation, anecdotal study, there’s very comparable relief from depression with microdosing and with antidepressants. But microdosing, you can stop any moment and antidepressants if you stop, you get like completely crippled.

Why do you think that is? And I’m like, what? I don’t know if it’s a good question to you, but like what, why is one is so addictive and the other

Dr. Rotem Petranker: isn’t? They operate differently. Yeah. So yeah, that’s the most obvious reason. These are just different substances.

But I think maybe to let me pivot a little bit. I think that it is becoming. I think evident that psychedelics at large doses in large doses at least, are roughly as effective as antidepressants. And I think this is amazing because antidepressants suck. They have such bad side effects, and like you said, they’re addictive.

And with psychedelics, you can take a large dose once every few months, and that’s probably enough. And if microdosing is effective, then it would be the same. The side effects people are reporting is feeling a little bit hot or cold, some GI stuff, sleep problems, nothing major. People with SSRIs are like, they lose their sex drive, they gain weight, they become fatigued.

It’s like really bad things. So if the case is that psychedelics are as effective as antidepressants, that’s amazing. So we found an antidepressant that basically has no side effects.

Sam Believ: Like a lot of people don’t know that the very first antidepressant brought to the west was actually MAI from Ayahuasca.

Dr. Rotem Petranker: And we discovered serotonin thanks to LSD. We were like, oh, LSD is doing something to the brain. Let’s track that. And then we, because LSD mimics serotonin and that’s how we discovered serotonin, which is now like such a huge thing.

Sam Believ: Yeah. And you say like people taking a large low psychedelics every few months and it’s same as having antidepressants.

What about those people that do it once and they’re good for a few years? That’s amazing. I think that’s

Dr. Rotem Petranker: less common, but that does happen. Yeah. It’s definitely less common. Yeah. I think we should maybe try and study these people, understand what makes them so susceptible to improving their quality of life.

Sam Believ: Let’s study them. Help me out. I need to find someone to figure out that whole science stage. Sure. It’s really cool. Talking about science. Please help me understand this. I, I. My bro science understanding of SSRI versus psilocybin is this SSRI is selective serotonin reuptake inhibitor. So basically it prevents your serotonin to be absorbed by a body and it keeps your levels artificially higher.

Yeah. Psilocybin when it breaks down is the psilocin, the molecule looks a lot like serotonin and it kind acts like artificial boost in serotonin. So in a weird way, in a very reduced bro science approach, they’re doing kind of same thing

Dr. Rotem Petranker: in not Yeah. In a, the bro science way. Yeah. Although I’m like I’m a little hesitant because I think that was a very accurate, kind of high level description.

Yeah. I think the most important thing to know is that we don’t know how SSRIs work. When I took a course in this when I was an undergrad and I remember being presented with five different theories of how SSRIs work, and then a bunch of evidence that show that support this theory, and then a bunch of evidence that disprove this theory.

So we don’t know how SSRIs work. It’s the ssr, the serotonin hypothesis of depression has, it’s mostly been disproven. It’s not like you don’t have enough serotonin and that’s your problem. The brain is probably the most complex thing that we know in the universe. It has so many processes and subprocesses and just nested systems.

We don’t know anything. So serotonin is definitely a key component of whatever it is that’s happening. But it’s, it’s a, this is a reductionistic approach.

Sam Believ: Yeah.

Dr. Rotem Petranker: And this is not the correct way to look at it. It’s more holistic is the way,

Sam Believ: so you see, I’m somewhat of a scientist myself.

Dr. Rotem Petranker: Yeah.

It’s clearly I have a scientific education.

Sam Believ: Yeah. Very interesting. It’s very fascinating. I’m that see everything I wanted to ask. Is there anything else you think we should talk about?

Dr. Rotem Petranker: I just wanna say about open science, that for people who read. Original science, like original, articles that are published in scientific papers.

Only believe people who have pre-registered their hypotheses and are part of open science. The other people, you don’t know what they’re doing. Maybe they’re doing good work, maybe they don’t. But if you remember only one thing from this conversation, trust the open science people because they’re being transparent and that’s the most important thing.

Sam Believ: Check your science guys. Yeah. I’m sure every listener of this podcast reads scientific studies name at least once a week. Great. Just kidding. But I’m not. I know some do. Thank you so much. I wish you best luck at your talk. And yeah. Let’s do some science. Yeah,

Dr. Rotem Petranker: absolutely.

Sam Believ: Thank

Dr. Rotem Petranker: you. My pleasure,

Sam Believ: guys.

You’ve been listening to Ayahuasca podcast. As always, we do the whole assembly and I will see you in the next episode. I hope you enjoyed this episode. If you’d like to support us and psychedelic Renaissance at large, please follow us and leave us alike wherever it is you’re listening. Share this episode with someone who will benefit from this information.

Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only. This episode is sponsored by Lara Ayahuasca Retreat. At Lara, we combine affordability, accessibility, and authenticity. Lara Connect, heal. Guys, I’m looking forward to hosting you

the.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Jessica DiRuzza, a depth psychotherapist, astrologer, and educator. Jessica is the co-founder of Trust Psyche, where she integrates depth psychology and archetypal astrology to guide transformation. With 15+ years of experience, she teaches internationally, hosts the Trust Psyche podcast, and mentors students blending soul-centered insight with practical healing.

We touch upon topics of:

  • Jessica’s journey from psychedelics to astrology (00:55)
  • Archetypal astrology vs. mainstream astrology (05:25)
  • Jessica reads Sam’s chart live (06:33)
  • Fate vs free will in astrology (19:22)
  • Astrology as a tool for psychedelic integration (24:03)
  • World transits and the psychedelic renaissance (27:34)
  • Shadow work and astrology (31:04)
  • Astrology, trauma, and karma (32:18)
  • Using astrology as a diagnostic tool (35:14)
  • Relationships, compatibility, and spiritual bypassing (37:10)
  • Neurodivergence and astrology (41:39)
  • Astrology, mysticism, and ancient knowledge (45:07)
  • Sam’s nodal return and soul’s evolutionary path (47:44)

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Jessica at trustpsyche.com, on YouTube at Trust Psyche, and on Instagram at @trust.psyche

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Jessica DiRuzza: The experience I had was on a high dose of LSD. I was 20 years old, and I had the experience of reliving my birth and simultaneously giving birth to myself. This is seen in the literature from Stan Groff on the perinatal matrices and people having these experiences of reliving their birth.

The same time that was happening, I left space time and in that process of leading space time, I went through what’s called the archetypal dimensional reality. And in the archetypal dimensional reality, which is like the space between the dual and the non-dual or what’s going on here on earth.

And then the infinite light of the all the archetypal realm is essentially our ability to recognize the patterns of energy seen as God’s didi’s archetypes. And I was given that through this experience. And when I came the. Back into my body and space time. It was like I was given this kind of download of astrology and it just so happened to be that the person I was doing this experience with worked with Stan Groff and Richard Carness, who’s.

Life work together has been about bringing together psychedelics and astrology, and so I started studying with them and training with them. Essentially, it was one of the biggest synchronicities of my life that I happened to be in the very place when this happened, of the two people who found in our modern time, the connection between astrology.

And the planet’s literally aligned.

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we did the whole Sam, and today I’m interviewing Jessica Di Rua, dea or DI Rua.

Jessica DiRuzza: Yeah, dea.

Sam Believ: Okay. Jessica Za, MFT is a depth psychotherapist, astrologer and educator. She’s the co-founder of Trust Psyche, where she integrates depth psychology and archetypal astrology to guide personal transformation.

With over 15 years of experience, Jessica teaches internationally host the Trust Psyche podcast and offers courses and mentorship. That blend, soul centered Insight with Practical Healing. This episode is sponsored by Laira Ayahuasca Retreat. At Laira, we combine affordability, accessibility, and authenticity.

Laira connect, heal, grow. Guys, I’m looking forward to hosting you. Jessica, welcome to the show.

Jessica DiRuzza: Thanks so much, Sam. I’m delighted to be here with you,

Sam Believ: Jessica. What brought you into this line of work? Can you tell us your story?

Jessica DiRuzza: I started doing plant medicine when I was 18 years old, and about two years into doing it, I discovered astrology when I was in the middle of an experience on the medicine, and it radically opened up my worldview, my cosmology, my metaphysics.

And it felt like a deep homecoming and had been waiting my entire life for this moment, and so I decided to pursue. Studying astrology and becoming a professional astrologer and moved out to San Francisco, California, did my undergrad there. And in the process of giving as astrological readings, I realized that ethically I needed to study psychotherapy because the work was so deep and intense.

And so I went to grad school for psychotherapy to become the very best astrologer I could be and to. Also have a chance at real love and to have a family of my own one day. And after pursuing psychology, I realized that my life’s calling was to integrate and weave specifically psychology, astrology and medicine.

And here I am.

Sam Believ: Great story. Very you could probably write a book about this. You definitely. Definitely been been guided just like many of us. So for those of you listening, as you can probably tell, this episode is gonna be about astrology. And astrology is not widely accepted, or many people are not excited about it.

So I, I guess I had a very similar belief prior to this, but in as I listened to some of your work and I was getting ready. I got a little less skeptical, so I’m a skeptic by nature. I was skeptic about Ayahuasca before I tried it for the first time, and I’m skeptic about everything, which is a good thing.

But I also, because I was so skeptic about Ayahuasca before trying it, now, I’m trying to be a bit more open. And in preparation for this episode, what I did was I went to chat, GPT and I recommend you guys do it as well, because it’s very easy. You just put in your name no, not your name, your date of birth, your time of birth, and your place of birth.

And it just generates a chart for you and it just tells you things about yourself, which are extremely accurate. It really shocked me. So if you are a skeptic, I recommend you listen to it and maybe you learn something new. Yeah. Talk to us about that, the skepticism about your topic. How do you, it’s like when I promote, I’ll ask someone on internet, I get this hate comments, oh, you’re just selling drugs, whatever.

For people that don’t understand what kind of comments do you get?

Jessica DiRuzza: Sure. Astrology’s not real. That’s a pseudoscience. That’s, woo. You’re crazy. And those are all valid, and I have a deep respect and reverence for skepticism. If you’re not skeptical, I’m not sure what you’re doing.

But I would say that my response to that around astrology is it’s no more wild than us having existence. Being alive and having consciousness like that is for sure the most wild thing out there. That there is something instead of nothing. So when we start from that cosmological understanding, something like astrology becomes much more possible to accept.

Sam Believ: So my dad was really into astrology still there, and like I remember growing up, he had those little. Little calendars that, for each month, for each birth sign that he would give it to us. This is a bad day, this is a good day. Which is obviously, as you say, it’s ridiculous to imagine that 12 part of the population will have the same experience that day.

So talk to us about the difference of sort of mainstream astrology, bastar that version and like a proper stuff.

Jessica DiRuzza: Yeah, so an archetypal astrology, which is what I practice. We don’t just look at the sun sign, which is based on where the sun was on your birthday, but we look at where the sun was, the moon was, and the eight other planets in our solar system, including.

Pluto and those all form geometrical or angular relationships to one another called aspects. And every combination has a range of expression from light to shadow or life enhancing to life destroying or clear to distorted, and depending on. What you were born with. It reflects to you, your personality, your psyche your career, your relationship issues, your family, your karma, and so on.

And it’s a much more in-depth and complex system than just looking at one 12th of the Zodiac for any particular sign.

Sam Believ: Okay, so I gave you my birth time. And date, did you get some information on me or no, or not?

Jessica DiRuzza: Of course, yes. I have your chart here in front of me.

Sam Believ: If we can maybe share what you found.

If it’s not too long, like under, let’s say three minutes, you can share it to people. And I guess my listeners should know enough about me to say whether it is. Accurate or not.

Jessica DiRuzza: Okay. Since you invited me to do that, then I’m gonna speak freely and I don’t know anything about you. So we just met. So you are a Taurus and the sun was conjunct the planet Jupiter when you were born and that.

Was also in an opposition to Pluto. So the sun is your identity, it’s your sense of self, it’s your ego and it’s how you uniquely and creatively shine forth in the world in your own individual way. And Jupiter is the planet of blessings, good fortune, abundance, growth, philosophy. Carries like the king archetype with it.

So some Jupiter people like yourself tend to live a very charmed life. They tend to be very fortunate and blessed in whatever it is that they pursue and tend to be successful and to achieve a certain level of status with wherever you focus your life force energy. But it’s opposite Pluto. That deepens and intensifies it.

And Pluto is the archetype that relates to nature, and it also relates to transformation and evolution through the death and rebirth process. So San Jupiter, Pluto, people like yourself tend to be initiated into the mystery rights and tend to have pretty. Intense and extreme experiences in their life.

They tend to go really deep and live on the edge. Also have a profound connection with nature and animals. But also the Sun Jupiter Pluto person is someone who is very ambitious and driven and. Is constantly going through processes of catharsis and it very much you can get the image like the phoenix rising from the ashes.

This is someone who goes deep and intense, but then also rises up and above. And so it’s a very powerful combination to be born with. And you also in com combination with all that, and I’ll end with this last piece is. You are also born with the Moon and Aquarius, conjunct Mars t squaring this and the moon.

Mars is the part of you that is more direct and blunt and straight to the point, very assertive, more masculine, more young in your presentation. And so there’s a lot of strength and power in what you carry, but there’s also a little bit of. Potentially combativeness and argumentativeness. And when you lose your temper, it’s can be pretty intense and even scary and at times dark or challenging to be with.

So I’m gonna leave it at that. We could say so much more. What do you think so far?

Sam Believ: So it’s really good. Obviously it’s pretty. Somebody could say yeah, you could kinda think of that because, I run a podcast and I ask Retreat and kinda yeah, obviously ambitious in nature mysticism.

But it’s because you could do that, but Che g PT doesn’t know it. I just gave him dates and I tried it with sub several people on my team and I even asked it to create. Our compatibility, and it’s extremely interesting. It’s honestly, one of my favorite topics now is astrology for ever since I stumbled that podcast episode and then I decided to interview, I was like, let me look into that.

And think it’s just really impressive. Like somehow it, the stars and where the planets were. Affects the way your life is. And so can you maybe try and explain that a little bit? How is that even possible that Pluto is somebody, even questions whether it’s a planet or not, but it’s affecting my life and even it’s affecting even cultural change.

So talk to us about that.

Jessica DiRuzza: Yeah, so I think of it less as like it’s affecting or causing it and more that it’s a correlation. It’s like a mirroring effect, and you can think of it as holographic that phrase as above, so below. So it’s indicating that these are the energies or the archetypes that are present at the moment of your birth that also show us the type of birth experience you had as well.

And so when I think of it, I think of it more of an ecosystem, like it’s an extension of the ecosystem here on earth. And just like how we can learn the names of plants and birds and trees we can also learn about the spirit of a plant. So like psilocybin has a certain spirit to it, ayahuasca has a certain spirit to it, certain qualities, so do the planets ev. Every planet has certain qualities or energies that are correlated with it, and that we have as a civilization throughout every era on this planet. Agreed more or less on the meaning of all the planets on what Venus is on what Mars is. And throughout different civilizations over history, we have been watching where the planets are in the sky and connecting it to what we’re seeing going on in earth.

And over time, that has given us. This ability to essentially track or map what’s going on here on earth in our human existence by using the stars as like a compass or a map that we would use to navigate a ship. So that’s how I think of it. But nobody actually knows why it works or how it works. That’s a mystery.

Sam Believ: So you came from psychedelics to astrology and there was an experience which. Connected you to it. So maybe you can talk to us more about that experience and also what is the connection between psychedelics and astrology, if any.

Jessica DiRuzza: Okay. So the experience I had was on a high dose of LSDI was 20 years old and.

In that experience I had the experience of reliving my birth and simultaneously giving birth to myself. This is seen in the literature from Stan Groff on the perinatal matrices and people having these experiences of reliving their birth. And at the same time that was happening, I left space time.

In that process of living, leaving space time, I went through what’s called the archetypal dimensional reality, and in the archetypal dimensional reality, which is like the space between the dual and the non-dual, or what’s going on here on earth, and then the infinite light of the all. The archetypal realm is essentially our ability to recognize the patterns of energy seen as God’s DDS archetypes.

And I was given that through this experience and when I came back into my body and space time, it was like I was given this kind of download of astrology. And it just so happened to be that the person I was doing this experience with worked with Stan Groff and Richard Tarnas, whose life work together has been about bringing together psychedelics and astrology.

And so I started studying with them and, training with them essentially. And it was one of the biggest synchronicities of my life that I happened to be in the very place when this happened, of the two people who found in our modern time, the connection between astrology, the planets literally aligned.

Yeah.

Sam Believ: Cool. So you mentioned archetypes. Talk to us a little bit more about that.

Jessica DiRuzza: So the word archetype just essentially means that there’s a form that we can universally recognize, like the human is an archetype, right? We have the ability to recognize us by our head and our two arms and our two legs, but also we carry certain qualities that make us human like we’re born and when we die.

So that’s an archetype. And everything more or less can be an archetype if it shares a kind of universal form. And so originally Plato and Aristotle in the great tradition talked about archetypes. And you see the evolution of our understanding of archetypes throughout history. But essentially we could look at something like the planet Venus, and the planet Venus carries the archetypes of love.

Beauty relationship. So when we go to look at your birth chart, we looked where the planet Venus was and that can tell us about the way that you love and the types of relationships that you have. And we could look at your chart and describe your relationship dynamics based on the fact that you carry these universal archetypes that connect with the planet Venus.

Sure it’s very vulnerable ’cause you have a pretty dynamically challenging placement of Venus. It’s conjunct Chiron, which is the wounded healer and venous Chiron is a very vulnerable and tender placement of Venus because it indicates there being quite a bit of pain and wounding around love and the heart.

And with women and the feminine and that there’s like an exquisite sensitivity and vulnerability there for you, like the wounded heart the and the pain in relationship. But it’s also like the love of healing and the love of medicine and the love of healing the heart through medicine. But your Venus is in an opposition to Uranus, which is more about a love of freedom and it’s a more of an exec eccentric, unique way of being in relationship that breaks the traditional mold.

But paradoxically, at the same time, you have Venus, Saturn, which is more of the aspect of traditional marriage or partnership. And so you carry this paradoxical tension and conflict within yourself of these two very opposing places, the one that wants freedom and independence and to do things in a unique and different way, but then the part that also needs security and stability and to be more.

Traditional. And then lastly, the planet Neptune is there and that brings in the spiritual component of it and it brings in the part two that carries with it potentially a lot of grief and anguish and even at times despair around love and relationship. Both romantically, but also with friendship as well.

Sam Believ: So that sucks for me, but it’s very accurate.

Jessica DiRuzza: It’s one of the hardest combinations to be born with that you have.

Sam Believ: Yeah. People are getting, my listeners are really getting to know me now.

Jessica DiRuzza: They are, we’re just scrapped at the tip of the iceberg.

Sam Believ: Yeah, so the archetypes. Some people also, in psychedelic experiences, they experience entities and some, there is some connection between entities and archetypes.

Can you talk to us about that?

Jessica DiRuzza: I think entities can be like a form of an archetype. So an archetype can be very wide ranging in how it manifests or expresses itself, and one form of that could be an entity. So it’s one possibility that when you’re on psychedelics, you can encounter an entity and that takes a certain kind of form to it.

So yeah, entities are a form of an archetype.

Sam Believ: You tell me things about myself that I know that are very accurate and I kinda begs the question, if everything is preset, can I even, I, I come to drink, I ask to change something about me and make better.

It’s can I even, or it’s all preset. Do we even have free will? Noticing that this astrology stuff is actually pretty accurate. Like, where does it put us from the point of view of. Let’s say self-improvement with our healing journey.

Jessica DiRuzza: I think ultimately it empowers us to do it because on the one hand, it’s like a deep cosmic or spiritual validation of your life, including your pain and suffering.

I, when you look at your chart and you learn about it, it’s oftentimes described as one of the most powerful experiences of truly being seen. By the universe. And so I think just starting there can really bring us into a sense of. The rightness of our life and the truth of what our path is all about.

But I think that it’s paradoxical. I think on the one hand, we do have free will. I do think that we have choice and that we participate in co-creating or re-shaping our life. At the same time, that’s not the only thing at play. There’s also fate and karma, and we have a path that’s laid before us, but how we walk that path, I do think we have choice around that.

Astrology should ultimately empower us to do better once we know better. And the same is true with ayahuasca or any plant medicine. Is it? Hopefully gives us a chance to do things better for ourselves and for our loved ones. So it’s both fate and free will. It’s both Karma and dharma. It’s both choice.

And there are a certain makeup that you carry that is an escapable. So it’s not about escaping it, but it’s about learning how to live even better within who you are and how you’re made up.

Sam Believ: I came up with this analogy a long time ago where I envision in this pondering on destiny versus what’s available to us.

’cause I’ve done things that changed my life a lot. I, eight years ago I came to Columbia 10 years ago, I didn’t know what Columbia was and what Ayahuasca was. I didn’t speak Spanish and now I am in Colombia and I run one of the best treats in the country and obviously in Spanish and in English.

So it’s like you can definitely do a lot with your life if you really want to. But at the same time, I believe in fate as well, in a way that there is some kind of predetermined path. So the analogy I came up with is that life is a really wild, wide river. The destiny’s sort of wide river and it goes left and right.

There’s some islands and some little offshoots and some beaches you can embark upon, and you are you cannot go against the flow. Neither you can leave the river, but you can paddle your way to more nicer parts or less nicer parts, depending on your efforts. So I don’t know if it if you maybe have a better analogy or if you agree with it or not.

Jessica DiRuzza: Yeah. I don’t have a better analogy, but I, yeah, I think so. I think it is a beautiful, mysterious mixture of those things that you just described. And if we were to root it back into your chart again, like I would say to you I can see where you have experienced broken heartedness in your life, and I can see that pain that you carry there.

And I know that’s like the experiences that you went through in your childhood, in your past that have, created these pain points in your life. That will never go away, but you can learn how to love and care for yourself. And heal those parts and do it differently today and moving forward, if you so choose to draw your loving attention through compassion and kindness there.

And, doing a healthy dose of shadow work like ayahuasca and astrology get us to do the river is. It’s taking you somewhere, but like whether or not you go with the flow or try to get off or try to get back on, or you need a break or you try to go upstream instead of down, yeah, you have a pretty strong hand in that.

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Grow L-A-W-A-Y-R a.com. Let’s talk a little bit about psychedelics just to keep our audience engaged because that’s what their interest put in. How can we use astrology as a tool to make sense of the psychedelic experience, or maybe even as a tool to integrate?

Jessica DiRuzza: Yeah, so this was a lot of what the work that my husband Travis and I do here at Trust Psyche for people who do psychedelics is help them integrate.

What their experiences were by also looking at not just their birth chart, but their personal transits. So where the planets are in the sky relative to where they were when they were born. Can show us what you’re going through right now and what this time in your life is about, both in the gifts and challenges that you face, and our psychedelics as these very powerful amplified experiences really make the astrology even more clear so we can use the astrology to help.

Integrate all of the lessons and the teachings and the experiences that we have on psychedelics, and we can also use it to help us prepare for the experience. It’s common for people to wanna look at and even potentially time. Sessions that they’re going to have based on the position of the planet, because they’re looking for maybe a certain type of experience or a certain area that maybe they’re wanting healing around.

There are certain alignments that are more conducive for those types of experiences. And so you can also use astrology in that way as well.

Sam Believ: And how can one do it? Obviously one of the ways is. To get in touch with you and we’ll leave your contact later, but let’s say, is there any maybe easier way to do it if somebody, let’s say, doesn’t want to do the whole session?

Jessica DiRuzza: I don’t really have an ethical answer for that because I think you could experiment with chat and see what it says. My only concern there with that when it comes to psychedelics and timing and integration. Is there’s more complexity going on there in the human experience, especially psychologically that I think it requires someone who’s trained to actually be able to guide and interpret that.

That being said, it’s okay, if you wanna put in. To chat, like chat what your psychedelic experience was, and then put in your birth info and then the date you had the experience and say, could you please interpret the experience that I had on this date given that I did Ayahuasca and I had this experience take place.

Can you help me integrate it? I bet it would attempt to do that, and that could be like a way to try it.

Sam Believ: So we’re not comparing apples, oranges here, obviously. It’s like using che GPT as your astrologist is like frozen pizza. And obviously we’re talking about some fancy restaurant stuff here.

So definitely. But it could be a good beginning for someone who’s exploring, including myself, I am very early into that. That’s why I’m asking all those questions. Can you. Explain the positions of the planets affect individual people, but they also affect us as a culture.

And there is some pattern that seems to be repeating every around the time every psychedelic renaissance comes around.

Jessica DiRuzza: Yeah, so those are called world transits, and that’s a form of astrology called mundane astrology, where you look at. Particular where the outer planets are, to give you an understanding of what’s going on culturally.

So I could give you an example of that right now is there’s a Saturn Neptune conjunction, and this happens once every 36 years. And the Saturn Neptune time period that we’re all collectively in right now is a time where our, the human species goes through a pretty. Intense spiritual maturation where we’re very confronted with all of the problems and issues going on in the world.

So it’s often experienced as a kind of crisis and consciousness or an existential crisis where you see a pretty big uptick in things like. Depression and anxiety, mental illness, psychotic breaks because there’s such a profound spiritual grappling with who we are as a species. Historically, looking at the things that we’ve done and our karma and the consequences of that on a collective level, and like the ideal vision of who we wanna be as.

Humanity goes, and so all of the ways that we feel like we’re failing in that or that we’ve missed the mark or that we’re causing harm and danger to one another, there’s often this experience where we go through a period of despair or we go through a period of feeling apathetic or a loss of hope or faith while at the same time.

It can be a powerful time to deepen into people’s spiritual practices. Things like meditation, yoga, ayahuasca that ground you more to your connection with source. So we’re in that time right now. The last time it happened was actually when you were born in 1988 89. And. It’s a very challenging aspect because it forces us to look at the parts of ourselves individually and collectively, that we probably don’t wanna look at where we are being delusional, where we’re being deceptive where we’re living in denial or disassociation from the actions that we all take as human beings.

Sam Believ: What is and another thing that is somewhat similar in the way it feels and looks like to astrology is human design. Do you know anything about it? What are the similarities and what are the differences?

Jessica DiRuzza: I’m not trained in human design. I know that it uses astrology and then so much more.

People get a lot out of it. That’s something that’s relatively easy to put your information in online and get back an interpretation of your human design. And a lot of people find it really accurate. So it uses astrology, but it also uses so much more than that.

Sam Believ: Okay. So I’ll have to find another person to interview then.

Jessica DiRuzza: Yes, I think so.

Sam Believ: You mentioned shadow work. They call ayahuasca shadow medicine because it works on that aspect of our psyche. So let’s just sum up what shadow work is to, to the audience. And then we talk about how does astrology work on that.

Jessica DiRuzza: Yeah, so the shadow is defined as the unintegrated, unconscious place inside of every human being.

And we all have a shadow. We all are unconscious and have parts of the self that are not developed, underdeveloped or unintegrated into our psyche. And so shadow work is. Being able to go into those unconscious unintegrated parts of oneself and look at it, become conscious of it, and then take radical responsibility for it and learn how to essentially be a better person by looking at the ways in which we either are harming or hurting ourselves or harming or hurting those around us.

Sam Believ: Shadow is caused by trauma normally, but then trauma is caused by events in life. And then events in life are somewhat influenced by the planet. So in the end, we have a predetermined trauma. So that all of us, or because it for some reason do you believe in like necessity of trauma as a catalyst for self-improvement.

Jessica DiRuzza: I think being a human being in part by definition is traumatic. Having consciousness, self-reflective consciousness is traumatic. And I think every human being has trauma to varying degrees, but just the act of being human and being born is a traumatic experience. It’s not all that it is, but it is a big part of it.

Sam Believ: Being alive is painful. That’s that’s true. That’s what Buddhism is all about, living in suffering. Any connection between astrology and karma?

Jessica DiRuzza: Yes, very much the whole chart in a way can. Tell you a story about your karma, but there’s specific planets that you would look to get like a more detailed description of your karma.

So yes, the chart can tell you a story about your karma.

Sam Believ: What is that chart that you mentioned? How does it look like, how does one make it, what is the process? If you can give us a little bit of a insight,

Jessica DiRuzza: like how to pull up a. Astrology chart. How to do it? Yeah, there’s free apps online like astro.com for example.

I use a pro program called Astro Gold. That’s pretty affordable, but you can do it for free and you just put in your birth info and it pulls up a visual of the chart and then some programs will interpret it for you, like chat. TP does, but if you’re wanting to, for example, really get into understanding Karma better, then you would wanna look at things like Saturn, the South Note and Pluto, and that would help tell you a more kind of detailed story about some of the karma that you might be carrying.

But to get a visual of it, yeah, go to astro.com or, and maybe even chat, would give you a visual of it at this point.

Sam Believ: Yeah, it never gave me a visual, so I’ve never seen one.

Jessica DiRuzza: It’s a circle and in the center is you, and then around you are the planets in the different houses and signs that then form angular relationships to one another.

It’s like geometry. It’s like your mandala, your own personal mandala of your psyche.

Sam Believ: How can we use astrology as a diagnostic tool?

Jessica DiRuzza: Very carefully. It can tell you pretty detailed information about you and your psychology and your personality. It can tell you where you are really gifted and then it can show you where you’re really challenged.

And so you can use it that way psychologically to understand yourself better. But it can’t tell you. There’s a lot of things it can’t tell you, and that’s just as important. Like it can’t tell you if. You are bipolar. It can’t tell you if you are on the spectrum. There’s a lot of things it can’t tell you, but what it can tell you it can tell you in great detail.

Sam Believ: Yeah. Yeah some things are definitely not, maybe when the astrology was created, they did not even exist, like modern sort of issues. Are you worried that people that. Maybe are too much into astrology, might do lots of spiritual bypassing as in, I actually don’t need to change because that’s the way I am.

’cause

Jessica DiRuzza: of course, oh my God nothing repulses me more than the astrological community that is spiritually bypassing. And it’s a huge shadow piece of the astrological community is that it has a tendency to spiritually bypass and intellectualize this. Yeah, it’s deeply concerning and I don’t like it.

Sam Believ: What about relationships? How can we use, how can we use astrology? Let’s say what I did was, once again with Chad GPT, I got, there was a meme somewhere on internet. It is like a guy’s messaging his mother and saying mom, what time was I born? And then she replies.

Run away from that girl because it’s like, maybe a bad sign. But I did ask my wife about her birth time and we put it all in and it was actually very positive. Like we basically complete each other and it’s 95% compatibility because basically what she has, I don’t, and vice versa.

So we like really balance each other out. But there is definitely some challenges as well. And that’s, you alluded to earlier, it’s very accurate. There’s, it’s difficult nevertheless. How does it do it? Should people do it? Should they know? Should they not know?

Jessica DiRuzza: I think it depends on where a person’s at in their life.

I do think you do best with it when there’s a certain level of emotional and psychological maturity. It’s a very powerful tool, and it’s not for everybody, and sometimes it can be really destabilizing for somebody to look at it. Before they’re ready or if they’re don’t feel supported in their life.

I think that, you, if you are in a place where you feel called to look at it and you feel like you’re ready to see what it is that it shows you, then it can be an incredibly powerful and healing practice for relationships and looking at relationship dynamics and doing shadow work around relationship.

If that’s something you wanna do, essentially just like how to. Do better with the ones that you love by understanding, maybe why you do some of the things you do and discovering like what choices you have within your makeup to potentially do it differently.

Sam Believ: So a lot of people then they come to drink ayahuasca.

They’re really worried that Ayahuasca’s gonna tell them. To dump their partner or divorce their wife and husband. So what you’re saying basically is if you do ask Chad GPT about your compatibility and it says not compatible, it doesn’t mean that you should divorce.

Jessica DiRuzza: I highly recommend not taking relationship advice from chat GTP especially around astrology because what it means to be compatible or not compatible is a deeply subjective personal thing.

For some people, opposites do attract, and that works really well in that sense of completion. And for other people, that doesn’t work for them. So chat might say you’re not compatible because you don’t have these stereotypical, things that we would see when you put the charts together. But really you could be, share karma with this person.

Be soulmates, meant to stay together or meant to stay together for a period of time. Because you have something to work out together. So yeah, I would not use it in that way whatsoever.

Sam Believ: What’s the best Zodiac sign?

Jessica DiRuzza: Oh obviously mine, Capricorn,

Sam Believ: interestingly enough, I’ve always been surrounded by Capricorns.

Jessica DiRuzza: Oh yeah.

Sam Believ: Like roommates, coworkers, friends. My first girlfriend was a Capricorn as well.

Jessica DiRuzza: Yeah. I’ve been with a lot of Tauruses and a lot of my first boyfriend was a Taurus. It’s we’re both earth signs, and so there’s a compatibility there.

There’s a harmony between our signs. It doesn’t necessarily mean that we’re meant to be, romantic partners, but Capricorns and Tauruses tend to be in each other’s lives

Sam Believ: in the same herd.

Jessica DiRuzza: Yeah. And the same herd. Exactly,

Sam Believ: because it’s both who The horny animals.

Jessica DiRuzza: Horny. I like that.

Sam Believ: Who horny from the point of view.

Yeah. Heavy horned. That’s not that kind of podcast. I know another topic you like to talk about and that’s one of the last questions is a neurodivergence. So talk to us what it is and is it also. Predefined by the stars and planets.

Jessica DiRuzza: So neurodiversity means that we all have different brains or different neurotype, and to be neurodivergent means that you have a brain type that is different than the neurotypical brain type.

There’s a certain percentage of the population that’s neurodivergent that would include things like a DHD, autistic bipolar, schizophrenia, dyslexia, Tourettes. And the idea behind it is that it is a natural part of evolution to bring diversity to the human experience, to have different types of brains that processes reality in different types of ways.

And so you. Stars do not tell you or predetermine if you’re neurodivergent. About 90% of it is actually genetic and it runs through family lines. So it’s usually a combination of genetics and then something environmental. I’m neurodivergent, I’m autistic. I come from a lineage of neurodivergence.

It’s very common that your parents or your grandparents are also my daughter’s autistic. It’s a deep passion of mine, and oftentimes people who are neurodivergent and take psychedelics have even more of a psychedelic experience than people who are neurotypical.

Sam Believ: But can you tell by the birth chart if someone is near the bridge or not?

No. Okay. That’s what you said. You cannot tell if they’re autistic or if they’re, yeah. Interesting. ’cause you assume that you know what an autistic person would look and behave and you didn’t, you don’t seem to have those stereotypical characteristics.

Jessica DiRuzza: Yeah, so unfortunately most of us know what it is through stereotypes, and those stereotypes are usually male, white in a certain form of autism.

And also usually you’re seeing it either in the form of a genius or in someone who is, not getting enough support. And so it’s showing in a more kind of challenging or even what they would deem pathological way. Autism also shows up differently in girls and women than it does with boys and men.

And. Women are usually better at masking the autism, and my special interest happens to be people and I’m an extrovert. So those things all combined, it makes it harder unless you really know me to see that I’m autistic.

Sam Believ: Very interesting. Is there anything else you wanna talk about in the topic or you feel pretty complete?

Jessica DiRuzza: I think I feel complete. Is there anything that remains for you that you’re curious about or that you wanna say?

Sam Believ: I asked almost everything I wanted to ask. One, one more thought maybe.

Astrology seems a bit like one of those ancient, like alchemy, occult knowledge. Hermetic knowledge. Is there any connection between those things, or is it on its own? Because I recently you talk about that, like in my birth chart you saw that there’s something about mysticism and spiritual path, which is new for me, but definitely is very strong now in my life.

So now I’ve been reading a lot about those things and, I don’t know, maybe just share if you’re, if you like any of those topics or you learn anything from it or,

Jessica DiRuzza: yeah, I’ll say this too, like you are coming out of a time period where there’s been radical change in your life, like a total awakening and renewal and opening to so many things that you didn’t even know were here or possible before.

And that awakening. Is something that is, a once in a lifetime transit that. Will, have changed your life forever and you’re moving into a time period here in the next few years where your mind is gonna become even more open to new ideas, new realms and realities, including anything dealing with mysticism in the occult.

You see it in your chart, the potential of it, but the time period you’re in is very. Suited for you to pursue it more fully, including things like astrology. But yes, astrology, alchemy, hermeticism, they all come from the same place. And, astrology was considered the original science. I don’t think of it as a science in the modern sense, but the days of the week are named after the planets.

A lot of people think that where we learned to count came from the relationship of the sun and the moon through the Lu Nation cycle. The word. Month comes from the word moon. So our sense of time, our calendar system, this all comes out of astrology. And so there’s so many ways that it’s hiding in plain sight in our everyday lives.

Sam Believ: Anything else you wanna share from my birth chart. Something maybe, hopefully not too explicit.

Jessica DiRuzza: Yeah. Did we ride up against that edge? So I will end with this, which is, right now you’re in what’s called your nodal return, meaning that the north node is come back to the same place it was when you were born.

This happens once every 18 and a half years, and it’s very significant because it directly plays into this time period of your. Ending the last 18 and a half year cycle of your life and you’re starting the next phase, that specifically relates to you coming into a deeper and renewed relationship around both your karma and your destiny.

So the south node is your karma, and the north node is your dharma or your destiny. And so when you’re in this moment of returning, it’s like doors are opening. Or as Joseph Campbell would say, following your bliss to deeper truths about what your soul incarnated in this lifetime to do. And the more that you align yourself with that, the more these doors will open of your destiny into your future so you can grow into your soul’s evolutionary intent.

And part of that for you is the north node is in Pisces, and Pisces is the sign. The Zodiac that most specifically relates to things like mysticism. And so a big part of what your soul is here to do this lifetime is to learn to live into the mystery and mysticism through a whole variety of the healing arts.

Because your soft note is in Virgo, which is more of the part of you that is identified with being skeptical and more scientific, logical, rational, linear, and you’re learning this lifetime, how to balance that out with becoming more intuitive and letting yourself be guided by a more intuitive function than just a logical, rational, linear one.

This time period that you’re in right now is opening you and you’re being called more into that than ever.

Sam Believ: Beautiful. Thank you for giving me all this information. Where can people find more about you? If somebody wants to have, you know them, you tell them that about themselves, and other things.

Where can they find you? How can they get you? I know you don’t do much of that anymore, but your husband does, right?

Jessica DiRuzza: Yeah, my husband Travis, gives astrology readings. He, we both teach it, he does mentoring and counseling for people who want to include astrology into the work or if they just want a reading.

But you can find us@trustpsyche.com and that’s also where you’re gonna find our podcast. And then you can find me on YouTube where I make lots of videos. At Trust Psyche, and then my Instagram is Trust Psyche. So we’re always happy to hear from you, even if you just wanna reach out and say hi or ask a question or you’re looking to, read a book or whatever it is.

Feel free to reach out to us. We always love to hear people from people.

Sam Believ: Beautiful. Jessica, thank you so much for this interview. Thank you for all the knowledge and guys, I will see you in the next episode. I hope you enjoyed this episode. If you’d like to support us and psychedelic Renaissance at large, please follow us and leave us a like wherever it is you’re listening.

Share this episode with someone who will benefit from this information. Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only. This episode is sponsored by Laira Ayahuasca Retreat. At Laira, we combine affordability. Accessibility and authenticity.

The Wira Connect, heal, grow. Guys, I’m looking forward to hosting you.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Clara — German medical doctor and LaWayra’s Head of Facilitation for the past 10 months. Former hospital physician turned plant-medicine facilitator, Clara arrived as a guest, stayed as a volunteer, and now leads ceremony care and integration. She shares data from 689 patients and ~3,400 cups, lessons from bridging Western and ancestral medicine, and her own deep healing journey.

• [00:00] Role at LaWayra, patient stats, path from guest → facilitator
• [00:02] First psilocybin, travels, finding “Ayahuasca in Colombia,” joining LaWayra
• [00:04] “Das Vira”: German order vs. psychedelic flow; surrender & patience
• [00:07] Western vs. Amazonian medicine—where each excels; building a bridge
• [00:12] Mind–body link, prevention, and healthcare cost realities
• [00:16] Origins of disease: emotions, tools the medicine teaches
• [00:17] Clara’s healing: self-love, depression, reconnection
• [00:19–00:22] Uncovering childhood sexual abuse; facing big traumas safely
• [00:24] Intergenerational trauma and family ripple effects
• [00:26] Psyche in ceremony: “feline/tiger” processes; jaguar lore
• [00:28] Transformations: addictions, lifestyle changes post-ceremony
• [00:29–00:31] Common challenge: “not connecting” vs subtle connection
• [00:32–00:33] Spiritual openings; choosing healer path vs. shaman role
• [00:34–00:36] What a Head of Facilitation actually does (safety, team, container)
• [00:37–00:41] Integration philosophy: community, practice, therapy, percentages
• [00:43–00:45] Self-care routines for facilitators (yoga, meditation, breathwork, journaling)
• [00:47–00:50] National trauma, peace, and why Germany needs Aya; presidents drink free

If you would like to attend one of our Ayahuasca retreats go to  www.lawayra.com

Transcript

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we do the whole assembly lift and today I’m having a conversation with wonderful doctor Clara Al.

Dr. Clara Porwoll: Thanks for having me, Sam.

Sam Believ: Welcome. So Clara has been head of facilitation here at Lower for 10 months. Since then, she has

Dr. Clara Porwoll: now, I’m curious,

Sam Believ: facilitated to 689 patients.

With 3.3 ceremonies on average per person, and one and a half cups on average per person. You’ve been around for about 3,400 cups. Wow. So that’s a lot. Before we get into that, Clara is a doctor from Germany. She came here as a patient. She loved it so much. She stayed as a volunteer, then eventually got promoted.

To a facilitator and then eventually had the facilitation. How does it make you feel? Car, so many people, so many cops.

Dr. Clara Porwoll: I feel honored. I feel very honored to have gotten the opportunity to be here and to help so many people heal. It’s the numbers I need to digest them. That’s a lot.

Took a little

Sam Believ: town.

Dr. Clara Porwoll: Yeah. It’s bigger than the village that I grew up in. It’s yeah. More people than my neighbors. I feel very honored very lucky that I got this opportunity. I know it’s, it was a very important, crucial part of my own heating journey. So I’m super, super grateful that I got this opportunity to be here and.

To support so many people.

Sam Believ: Tell us about your journey. How did you come into working with Psycho Ducks for your own healing? And then how did you get to the Wire? How did you find us? Tell us a story.

Dr. Clara Porwoll: I guess it started actually four years ago almost was my first psilocybin journey, and I just realized that the way things were going the way.

I practiced medicine was not very fulfilling. So I quit my first job and traveled in South America and actually was told about ayahuasca from the very first day when I arrived in the hostel Mexico City. And my first reaction was, no way. No way. That’s not for me. But then I met quite a few people through my travels who spoke very highly about the experiences, and I got more curious.

I read about ayahuasca a lot, and I knew I was gonna be in Columbia for the end of my travels, and by the time I felt ready to sit with the medicine and I just Google Ayahuasca in Columbia and there was a website that was called ICA in Columbia, and it just felt right. And I remember that when I decided to sign up, the retreat was fully booked.

And then I messaged you and asked if you can put me on the waiting list, if there’s any possibility. And you just happened to open up the weekend retreat before the week and I was able to to come and yeah, you let me stay for the week because I knew I, I had to stay longer. Yeah.

Thank you for making everything possible.

Sam Believ: My pleasure. Can you explain to our listeners what is it? Dust vira.

Dr. Clara Porwoll: So this vira is a secret project between Sarah and I where we will actually make ourselves irreplaceable and then take over the virus and make it everything very German.

Sam Believ: Okay. That’s that’s the part I didn’t know about, but yeah, the concept of Dasra, which is obviously the German version of Lara. Is we for a period of time, you were already here, maybe six months ago, 70% of the team were German speakers. Either from Germany or Switzerland. And I was like, oh my God, what’s going on?

And everything became on time.

Dr. Clara Porwoll: So much instructor and very disciplined.

Sam Believ: And yeah, in the summer we are leaving, we still keeping Sarah, our business coordinator to keep all the spirits of order. What the trains come on time or the buses, everything comes on time. What do you think about this concept of obviously this is a psychedelic space and we have to be loving and caring and flexible and but at the same time you need order

Dr. Clara Porwoll: To make

Sam Believ: sure everything doesn’t go off the rail. Like how as German

How does that make you feel? How have you been navigating that? In your own work as head of a sedation, because obviously you are the one that is in charge of order

In the ceremony at least.

Dr. Clara Porwoll: Yeah. It’s been challenging.

I, I have to admit it was definitely a lesson to be more in the flow of things and not be super, super rigid. I loved control. I saw I saw. Appreciate structure and order, but I’m not as rigid anymore. So working in the space where you cannot have any expectations and things are gonna play out the way they’re gonna play out anyways, and you just need to go with it.

I feel like that’s another big lesson of surrendering surrendering to the process, trusting the process, and my favorite word, learning patience. Yes. Of course medicine helps and working in the space helps as well. So yeah, that was a big lesson for me to learn is just continuous practice.

Not getting caught up when word circle doesn’t start at nine sharp, but a few minutes later. But

Sam Believ: it’s like a delicate dance between order and chaos. That’s kinda like work with ayahuasca to itself. Ayahuasca is this strict, motherly, strict, but loving motherly spirit. It is it’s it’s loving and it’s, but it’s also strict and it’s if you don’t follow your yetta, it’s gonna kick your ass because you know you’re disrespecting it.

Sometimes not every time. So you’re a doctor, right? And you went to medical school, and you worked in the hospital and all that stuff, and the stethoscope. And why didn’t you bring your stethoscope? How are people gonna know you’re a doctor if not wearing a stethoscope? I

Dr. Clara Porwoll: know, right?

Yeah. Now

Sam Believ: you wear beads instead.

Dr. Clara Porwoll: So a nice exchange.

Sam Believ: You were a doctor. You still are a doctor, and you’re actually gonna become even more of a doctor, right? As far as I understand. But western medicine, Amazonian medicine. What is the what did you learn?

What’s difference? Where should we focus more on Western approach? Where should we focus more on the Amazonian approach?

Dr. Clara Porwoll: Yeah. I feel many of us are realizing that western medicine is not sufficient. It has its place that’s for sure. And we need it as well, but we also need ancestral medicine and we need ancestral wisdom.

The healthcare systems are failing. People are not receiving the medical care that they need because we are, especially with mental health, we’re against the wall, the means modalities that we have, they’re. Insufficiently working medication therapy. It definitely has its place and it’s very beneficial, but can only come so far as well.

So there’s definitely a need for ancestral medicine which is medicine in itself, but also the knowledge that comes from these traditions in how they live with nature. What they learn from nature, what connection to nature and mother earth actually means, and how you practice it, and how that is equally as important to our wellbeing.

So there needs to be both have their place, and both are equally as important. We need to find a way on how to implement that in our. Worldview and how we approach health and medicine in general. So I guess this will be part of my journey going back going back home, figuring out how to combine those two maybe be a bridge between the western medicine and the ancestral medicine, maybe helping people find.

Or helping people get access to, to plant medicine, to the ancestral medicine. In which form that might look like, I don’t know. I don’t, I’m not aware of it yet, but yeah, there’s definitely a need, an increasing demand, and there’s people coming. We see more people coming to La Vira and seeking help ’cause.

They’re lacking something. They’re missing something. Our approach, the Western approach to health is not it’s just not sufficient.

Sam Believ: We see doctors coming to lower a lot of them. It’s pretty cool. Yeah. There’s at least one a month. So it’s it’s good indication that something is missing in their own system.

It’s what’s a good analogy? It’s an owner of Italian restaurant coming to your French restaurant have to eat himself. If you were completely satisfied, then you probably wouldn’t need to come here, which is totally fine. I don’t think there’s there’s really any competition.

Like when T of Fernando had appendicitis, he didn’t go and do a special ceremony. He went to a Western hospital to get it cut out because there, there are many cases with you break your leg or anything. Traumatic, that’s, Western medicine is amazing for dental work and stuff like that, but for anything like chronic and slow and mental

We seem to be like completely at a, we’re completely lost. And I think I think the big part of it is that we still, as a western society, we still have not embraced the psychedelics. Did you know the first ever antidepressant was actually.

Dr. Clara Porwoll: How

Sam Believ: yeah, the first I read of the present was the MAOI from the Ayahuasca wine.

Dr. Clara Porwoll: Oh, really? In

Sam Believ: fifties. Yeah.

Dr. Clara Porwoll: Oh my God. No, I love that. So it’s

Sam Believ: like we, that’s how we figured out our first ever yeah. And to the presence and then they took it to the extreme synthesize bunch of weird stuff. It’s like taking things out of context. But anyway

Dr. Clara Porwoll: but that’s the interesting thing about medicine as well, how.

We are just really realizing that we know so little about the connection between the mind and the body and how much a mental health issue actually appears in somatic systems. How many people have we had come here with autoimmune diseases, especially gut diseases like Crohn’s or colitis who received.

A big part of healing through drinking medicine. Even patients coming who had suffered from cancer and who got the realization how their cancer was caused by stuck emotions. So there’s a lot that we have yet to acknowledge how mental health actually affects the body and. Hopefully in the future how many diseases can be prevented even by focusing on mental health And actually, yeah, because we’re like we are running behind, we’re treating diseases, we’re treating symptoms.

But if we started earlier, if we actually focus on prevention, which there is an awareness in western medicine, but there we are missing the modalities on how to actually prevent diseases. So this could be. A huge this could make a huge impact actually focusing on preventing diseases. Not only bettering mental health, physical health, but it’ll also be will be, have a big impact on cost of healthcare because it’s just immensely expensive.

It’s not sustainable anymore. So I feel like there needs to be a focus on actually figuring out how to prevent a disease.

Sam Believ: Ayahuasca cop a day keeps the psychiatrist awake. You know what they say? No. But in all seriousness, I think one ayahuasca treat a year would be like life changing for so many people.

I think that many diseases would just not be able to happen.

Dr. Clara Porwoll: Yeah,

Sam Believ: because you like, you have this accumulation of trauma, somatic stuff in your body that like this balances you and then eventually it has, it needs time to grow into a disease or cancer. And if you just kinda verge it and verge it regularly I have a feeling that wouldn’t work. But you as a doctor, like knowing how human body works and now being immersed in this shamanic tradition for more than a year and working with so many people, what do you think? What is the origin of the disease and like how do you think that. Now your understanding of human body and the disease has been formed by this tradition.

Like what is the, what is there any unifying theory that he, you can propose as a bridge between Western and Amazonian tradition?

Dr. Clara Porwoll: I feel like the more I’ve, I spend time in this place, I feel like the less I actually know about anything anymore. I think how to. Cope with emotions is a big thing.

And that’s what the medicine does. And not only helps you purge it out, but also gives you the tool how to cope with your emotions. So it’s actually much more than just the the time here. But if you implement what you, what the medicine teaches you, it gives you the tool to work on that, even when you go back and without preventing yourself to to, to not process what is happening in the moment and to not process these emotions. And with that as well, preventing anything to accumulate or to get stuck. I personally believe that is a big factor, but how that works on a biochemical level, no clue. That’s a mystery of the medicine. I guess it would be cool to find out though.

Sam Believ: Yeah. It would be cool if we could go back to medical school and like study to become an ayahuasca doctor. Because it’s like there’s definitely, we need both. We need both. And we need something uniquely in the middle. Yeah. There should definitely be an ayahuasca doctor category soon. It’s like physical, but also mental.

And a little bit spiritual. Yeah. Maybe you should like, go back to Germany and just tell them to start.

Dr. Clara Porwoll: Just legalize psychedelics, please.

Sam Believ: Yeah. Tell us about your own healing journey. What was I was able to do for you that, let’s say Western approach or was not?

Dr. Clara Porwoll: So I guess when I first came to the medicine, it’s like a lot of people, I thought it was curiosity, but it was much more than that.

I struggled a lot with self-love. Self-compassion confidence. And I’ve always wondered why that is so difficult for me, why I was struggling with that. And also having had episodes of quite severe depression looking back and connection. I believe this is what most people are looking for.

This is a common theme that people are looking for when they come to La Ira, connection to themselves, connection to others, connection to mother nature. So it’s been a process for over two and a half years now since I sat with the medicine for the first time. And yeah, I’m struggling to find words.

To describe the magnitude of what I received from the medicine,

Sam Believ: show it with your hands.

Dr. Clara Porwoll: I cannot, I need work. But yeah, it’s not only working on my own healing, but knowing that my own healing is only possible with others as well. And being here helping others. And supporting them in their healing journey, these selfless acts of service that we provide is so healing in itself.

Apart from the community that I that I was allowed to be part of the family, the ho the home that that I built here. Yeah, it’s been. It’s been intense. Two and a half years, that’s for sure. But yeah, it’s not over yet. Definitely. My main I guess process was dealing with the sexual abuse that I had uncovered in my second retreat last year in March.

Which. I guess explains a lot on my behavioral patterns, on how I saw the world. The low self-confidence, the mistrust, so working through that step by step and also being here to help others work through that. The interconnectedness was just absolutely necessary to progress. And that just made me realize that we do, you can only do so much healing on your own, but then you need others to continue and to continue with the process.

Be it help, support, be it challenges that you encounter. Yeah. Yeah, it’s a lot.

Sam Believ: What would you tell someone that is afraid to do ayahuasca because they’re afraid to uncover big trauma? Like in your case? Childhood sexual abuse. What would you tell someone that is afraid of that? Would you reckon it’s it’s good that you uncover it or you’d rather keep it keep it there?

Dr. Clara Porwoll: No, absolutely. Incredibly grateful for the medicine because I knew something was there and something was off, and I knew I was. I had unhealthy behavioral patterns. It was so difficult for me to be genuine, authentic and it’s there, you can suppress it. You can try to suppress it the best that you can.

I did for over 30 years almost 30 years, but in the end, it’s still there and it influences you and you have the choice. Okay, do I go towards it? Do I want to get better? Do I want to work through it and then come out eventually on the other side, genuine, authentic not only being able to heal, but also supporting others in their healing journey.

Or do I hide from it and let it dominate my life? So it’s the question of do I want to take responsibility for my life? Do I want to live a better life? A more fulfilled life or do I let myself ruled by this thing that is there and it’s not gonna go away by itself? It is a difficult path, for sure.

There were times there were incredibly challenging, very difficult to navigate. And yeah, sometimes just excruciating sitting with not knowing. Sitting with not being able to move forward, not being able to move backwards. But it is possible to go through that. And I’m very glad I did. I feel like I’m a completely different person.

I’m able to show up genuinely, authentically and engage with myself, and most importantly, with the people around me, with this world in a completely different way. Yeah. If you need to do it, if you wanna be, if you wanna be happy, if you wanna live a fulfilled life,

Sam Believ: yeah. Repressing doesn’t work.

Dr. Clara Porwoll: And

Sam Believ: Hiding things from yourself doesn’t work. You eventually will have to confront them. And it’s better, the sooner the better. Because imagine you’re like 90 years old and you’re death bad and you’re like, your life was ruined. And it’s like the analogy I like to use, if you have like a.

Like a big past filled pimple on your leg.

And you say it hurt, doesn’t hurt too much, but a little bit. But if you touch it, it hurts a lot. So you don’t want to touch it because it hurts.

Dr. Clara Porwoll: Yeah.

Sam Believ: And going, drinking at asking and going right into it and the mess, it’s like doing a surgery on it.

Dr. Clara Porwoll: Yeah.

Sam Believ: But then it can heal and then you’re okay. But otherwise, like this will eventually give you a gang and you’ll have to cut off your leg.

Dr. Clara Porwoll: Yeah, absolutely. And especially. You only, you not only have res, most importantly, you have responsibility for yourself, but also having children or wanting to, having children and wanting to provide them the best life you need to work on your own stuff, otherwise you just pass it on genetically, but also through your own behaviors and your own unhealthy patterns.

So it’s. Also responsibility that you carry on.

Sam Believ: Speaking of this, have you observed much of the intergenerational trauma and how people facet on and what do you think? What’s going on there?

Dr. Clara Porwoll: Yeah, I experienced it myself in my own ceremonies and I saw how how this trauma especially the sexual abuse has been passed on generation to gen from generation to generation.

And of course it makes sense for something that that painful to happen. So I feel like medicine helps to work on that, to heal that, not only for the generation that are to come, but also for the generation to who have been there, the generation generations who have been there already. And I can see in my own family as well that.

It’s been encouraging for my mom to continue on her healing journey. My cousin as well. I feel like something is moving and this very rewarding to see as well. That’s doing your own work. It actually helps others as well through inspiration and through the magic of the medicine itself.

Sam Believ: What are the, while you’re here.

What are the most interesting cases? Not naming any names, but like complicated people or complicated processes. Any you wanna share?

Dr. Clara Porwoll: Yeah, I think the, yeah, the human psyche is just so fascinating. Especially when people go to places that where you feel like you’re really on the edge and navigating that what is real?

Where does, or being in this reality, but also experiencing where the medicine takes you and navigating those spaces is very fascinating. And yeah just the infinite or the vastness of the human psyche, people turning into. Into tigers and ceremony, guarding their tigers, then growling at the facilitators.

That’s just fascinating. Yeah, I think that was actually one of my most profound process that I was that I was allowed to witness like this feline process. People turning into a feline, into a tiger and just experiencing what it means to be a feline, the smells, the noises, the sensitivity.

I think that’s, yeah, that’s very fascinating.

Sam Believ: What do you think is going on there? Like any hypothesis.

Dr. Clara Porwoll: They say that or one of them. The legends of how medicine was discovered was that they saw a Jaguar stripping and they watched them what kind of vine they were eating. The, yeah.

Big cats have been honored. For many years, cats were honored in Egypt, so there must be some correlation. Cats are very intuitive. Cats here are very intuitive as well I don’t exactly know what’s going on, but it seems to be something very special Connecting with the feline of some sort.

Yes.

Sam Believ: What are the most interesting healing stories that you’ve observed? Like somebody that comes and then just transforms any names come to mind. I know I’d say it’s a lot of people, right? Yeah. People always don’t remember everyone.

Dr. Clara Porwoll: Yeah. I think what I found very impressive is people dealing with their addictions, drinking medicine, and then they don’t drink alcohol anymore, or they stop smoking sometimes, even just by two ceremonies, and then they’re clean.

They’re just, there’s no urge to engage in any distraction whatever drug it may be. And yeah, just starting to take care of themselves, eating more healthily quitting alcohol, quitting drugs. I think that’s the most impressive because it takes a lot, especially when they had this addiction for many years, and then suddenly there’s no, no need for it anymore.

That’s the most impressive, I would say. Yeah.

Sam Believ: What is your biggest frustration as the head of facilitations?

Dr. Clara Porwoll: Yeah, patience and being with the impatience of others, which is my lesson for patients as well. I realized we’ve seen so many people, so many groups, and we know medicine works and medicine does its thing anyways, and by the end of the retreat.

People will have their connection. They will have received what they came here for, what they needed. And holding that frustration of, oh, I’m not connecting, I’m not getting what I want. I, and being with that and being supportive and encouraging and not getting annoyed myself, that’s, yeah. Yeah, that’s the biggest that’s one of the big challenges here, that’s for sure.

But medicine shows us every time to just have trust in her, so this has been very helpful in that. And it’s my own lesson of patience as well, so that’s also cool.

Sam Believ: How does it make you feel when somebody says they’re, they begin to share what saying. I’m not connected. And then they proceed describing a very cookie cutter.

I ask connection with pretty productive outcome.

Dr. Clara Porwoll: Yeah. Yeah. That’s that happens pretty common commonly, actually. I understand people come here for a lot. It’s, they’re desperate. They want to heal. They really want to heal. They’ve tried so many things. For so many years and nothing has worked.

For many it’s the medicine that’s often the last resort. I understand understand that need for having a connection, the more beautiful it is when they actually realize, oh, I had this connection all along. It was just in a different way. And maybe that even helps them when they go back to realize the subtle connections that.

The medicine provides not only through medicine, through ceremonies, but through to people most importantly. So maybe it helps them to be more aware of the different ways that the medicine actually works even after leaving the retreat.

Sam Believ: So as a head of facilitation, you’ve been there for 10 months.

It means, and every month we have 10 ceremonies. It means you’ve been a fire of hundred ceremonies. So whether drinking yourself or taking the service cup. Have you discovered any spiritual gifts or maybe have you accessed any shamanic states while you’re here? Because obviously facilitation is being there for people, but of course there is this other side.

Dr. Clara Porwoll: Yeah, definitely. I’ve definitely expanded my consciousness, that’s for sure. I haven’t had the cool travel through the universe experience yet, but, i’ve been very connected to the spiritual realm and feeling its presence right in this moment. So that’s been quite cool.

And the experience of Yeah. Being here and there at the same time, which is so difficult to explain. Yeah, there’s a lot that we don’t know of, that’s for sure. So I’m glad to have approached it like little by little. But yeah, there’s something opened up for me that I definitely want to pursue further.

I’m not really sure what it is yet, but there’s definitely an openness to exploring what is behind, what we perceive at the moment whatever that may be.

Sam Believ: Would you like to be a shaman when you grow up?

Dr. Clara Porwoll: I’d be all shamans of some sort. A little bit. Yeah, a little bit. I definitely wanna be. Work in the healing space.

The medicine gave me this confirmation working with people and guiding, helping them in their own healing journey. What Tata does is absolutely incredible is his work and how he approaches medicine, how he approaches the people and working with them. And it’s a lot of responsibility that he carries.

So I don’t know if I wanna be in his shoes, to be honest. Dealing with all that’s out there. But yeah, being in the healing space is definitely what I’m gonna be doing, that’s for sure. Yeah. I leave the shaman pass to Nico.

Sam Believ: Tell us more about your job, like for people.

Maybe people don’t, they haven’t been here before. What is what is head of facilitation or what is chief facilitator and what do you actually do?

Dr. Clara Porwoll: It’s a lot of everything. First it’s leading the ceremony team in the ceremonies, making sure that patients are safe that we are there if they need help, whatever it may be, just from handing out.

Napkins refilling the water cups to helping them go to the bathroom or even guiding processes of different sorts. I think that’s the most obvious. Then it’s being in the wood circle already. Helping the integrational part leading the word circles, preparing patients before they come with the speeches.

Preparing them before they leave with the preparation preparation speech. And there’s a lot of behind the scenes as well. We check in after every word circle with the team and kind of discuss who we want to look out for, maybe patients that need some extra guidance outside of ceremony. So we hold the retreat.

And the flow of the retreat in itself. Being there to to provide that safe container, not only inside, but also outside of ceremony. Offering support, offering guidance through conversations, through hugs, through whatever may be, just a smile. And we are keeping the team together, making sure that the team.

The team dynamic is working navigating that. So it’s a lot, it’s the own process that we’re working with. It’s the process of the patients individually, the process of the group, the process of the team members individually, the process of the team in itself and how everything flows together. Yeah, so it.

It’s a lot the in between, the like navigation of the retreat in itself and helping it or supporting it in its flow, giving it a bit of structure and order, but still letting it happen and maybe giving in like the bits and pieces of, okay, how can we support making people’s experience just a little better and a little nicer?

Basically make people feel cared for and feel listened to. I think this is what the basic need that everybody has. As a human, just being part of something and feeling like somebody actually cares about them. Which we do. Yeah.

Sam Believ: You also do the workshops and the trainings when people arrive. So that’s also important. And then we do the post retreat online.

Dr. Clara Porwoll: The integration calls. Yeah, exactly.

Sam Believ: So the topic of integration in the word circles. Yeah. Talk to us about your view on integration and regarding ward circles. What is the importance of the community and if you were to assign percentages of healing, this percent comes from my Alaska, this percent comes from shaman, this percent comes from team, this percent comes from the community, this percent comes from the place.

What would you, do you have a formula in mind?

Dr. Clara Porwoll: No.

Sam Believ: There was like three questions in one.

Dr. Clara Porwoll: Yeah. As we all know, integration is very tricky. And I guess I’m gonna be faced with it very soon as well, so I’ll let you know if I actually live by my own words when I go back. But yeah, it’s so difficult to explain if you haven’t actually put it into practice.

But it’s. It’s, yeah, no light tighter. Ti likes to say medicine is 10% and 90% is what you do with it. Medicine plays a huge part in just allowing yourself to take a step further, taking away whatever was limiting beliefs, mental constructs to then for you to step forward. It’s difficult to say percentages because I feel like medicine is of course what we drink, but then medicine works through everything around us as well.

So for sure, the ceremony is a big part. For retreat, I would say I don’t know, difficult to say percent. I would say half. Half. Half is the community, half is the ceremony. And we as a team flowing into both with our presence and what we have to offer individually and as a team as well.

But ulti, ultimately you, you need to do the work by yourself. Like you need to you need to continue practicing what you learned here. And I feel like that’s the, that’s a difficult part to understand. For many that medicine is not just taking away all your problems and fixing your life in one week retreat, but opening up to what is possible and what your capabilities are, which is a lot greater, are like, people wanna come and they wanna know, okay what’s my next job gonna look like?

Where, which city should I move to? That’s irrelevant when you actually realize what you get from the medicine, which is. Being able to look inside of yourself, being more connected to yourself, being more connected to your intuition, because from that place, when you’re in that place, everything else comes naturally.

If you’re aligned with yourself, everything else just happens very naturally. But you need to put in the work you need to have your practice of going inwards through meditation. Through somatic practices like yoga, like breath work by nurturing the ability to be with yourself to see what is arising, what is unfolding, and by that yeah, my favorite phrase, take the process inwards to see what is actually happening inside of you that is unfolding and that needs to be needs to be taken care of and attended to.

Yeah, integration is is very tricky. Therapy definitely helps. Simon was here the last week. He’s been my therapist for one and a half years now. He’s he’s been an amazing guide. So yeah, everybody needs to find out for themselves what works for them, in which way they can use other modalities in life to.

Facilitate their healing journey.

Sam Believ: Yeah. I’m probably gonna interview Simon in the next few days as well. Nice. Since he’s here. Yeah. Cool. It’s gonna be our second interview with him

Dr. Clara Porwoll: yeah.

Sam Believ: So you’re leaving now?

What’s gonna happen to Lara? What do you think about your replacement?

Dr. Clara Porwoll: Oh, wonderful.

Beautiful, beautiful ladies that are stepping into the, into this role and I’m very proud of them. I see that they will grow a lot. This role just being in the space, forces you to grow and that’s beautiful. They’re both amazing young women who will learn a lot and will also provide something great for this place.

I’m very proud of myself as well that I was. I able to help them step into the role and I’m very excited for them and their journey, but I know they’re gonna do an incredible job. They’re gonna be very amazing. Sammy, have a hand for picking good people working at Lucky

Sam Believ: you. It’s the right people.

Just good at

Dr. Clara Porwoll: manifesting.

Sam Believ: Yeah. In this this line of work, like facilitation. Y you, it’s really hard to care for others if you don’t care for yourself, what are your own routines or how do you stay sane in this? Yeah, this mess.

Dr. Clara Porwoll: Yeah. Yeah. You need to have your practice.

That’s that’s for sure. I do yoga and meditation every morning. And when I feel the need to do I have started, tried to start breath work, I feel a lot of resistance, so that’s exactly why I know I need to pursue that. Like I said, therapy has been very big for me. And yeah, and that’s also something that you need to learn the balance of realizing when you need to spend time with yourself.

I’ve gotten a lot better at knowing when I just need to retreat and just sit with whatever is happening and the rising and especially going back after my last retreat and being stuck in this place of yeah, just stuck was a big challenge. But actually I see it as a lesson that realizing sometimes you just need to be with what is and you cannot do anything to.

Awesome to speed up the process. It just needs to unfold in the way that it unfolds. And this is, I believe, a skill that can be obtained but also needs to be nurtured and needs to be practiced a lot. Yeah, there comes patience in place. Of course. So yeah, I journal a lot as well, but just being with yourself.

Just sitting and being still. I think that’s one of the most challenging things to do, but this is a very important practice as well, especially after an intense retreat where things may have come up that don’t make sense just yet. Just being with not knowing what it means, that’s yeah. Can be challenging to do

Sam Believ: so speaking about taking breaks. Every break you take and you travel somewhere, you like bring a person with you.

Dr. Clara Porwoll: Yeah. I try. You’re a

Sam Believ: great salesperson as well. Thanks. What do you tell them? What makes people just be like, yeah, I’m I’m, I don’t know you, but I like it and I’m coming.

Yeah.

Dr. Clara Porwoll: I don’t advertise like in a direct way. Tell ’em, Hey, come to La Vira. But conversation just happened to. Be about ayahuasca, and I tell them what I do here and people who are meant to come here, they, they feel it, they ask more questions and I give them information. And I feel like that’s very encouraging for people who’ve maybe heard about the medicine before, but they’re afraid to be able to speak to somebody one-on-one and in person realizing, oh, this medicine does help.

And we always, tell patients before they leave that the best way to help others in their healing journey is to lead by example. And this inspires people to be curious and be like, Hey, what’s happening? You seem so much lighter. You seem so much better. And I feel like the people yeah, that are meant to hear it, it’s just like planting seeds in their mind.

So it’s not directing them to go to ayahuasca, but. Supporting them and finding them, finding that out by themselves, that this is the bit of info, a bit of information that they needed at this exact moment in time. And then they’re like, okay, now I’m ready. So it’s just yeah, I guess synchronicity.

But just, yeah, speaking openly about it to people who are genuinely interested and they just know. They just know, and lara is the best place. What can I say? It’s, for me, it was the most important to find a safe and secure place. I wasn’t ready to go to, to the Amazon. And I feel like this is what a lot of people need to know, that this is a safe, a very safe space to go inwards, like external needs to be safe to go inwards, and the virus just provides that.

In the best way. So that’s that’s what convinces people. Yeah.

Sam Believ: So you’re going back to Germany now. So I’m expecting a wave of Germans flooding in. Everyone you touch or meet,

Dr. Clara Porwoll: I’ll try my best. I feel like it’ll be challenging, but Germany definitely needs it.

Sam Believ: Why do you, why does Germany specifically needs awa so much?

Dr. Clara Porwoll: There’s a lot of national drama, obviously that has not been dealt with in, in a sufficient way. And yeah, people comparing how people, of course not everybody, but the general perception is people are more reserved. They’re not as open, especially compared to Latin American countries and the mentality here and yeah, I just feel like it would help them to open up and to heal their national trauma, to maybe even get to a point where they allow themselves to be proud of where they’re from and what comes with.

With being German. Not in a nationalist kind of way, but just being proud of your heritage, being proud of who you are. I think it has a lot to do with this identity aspect, just of yeah. Being proud of your true self. I think that’s a big one for Germans identity.

Yeah.

Sam Believ: It’s interesting that you say national trauma. I’ve never heard this phrase before as people say, like national treasure or national identity or national goals, but it’s if like they always view countries interacting as if it’s two people interacting. There’s also collective trauma, so it’s how cool it would be if governments were like focusing on.

National trauma. It’s okay, we have this national trauma, let’s heal, let’s make a plan on how we’re gonna heal.

Dr. Clara Porwoll: Yeah.

Sam Believ: Millions of people.

Dr. Clara Porwoll: And without getting too political, although we had the World War and the Holocaust there’s, right wing parties are rising and it almost feels like it’s going in a direction where we’ve been before.

So even. Even though we had that trauma and the whole nation is traumatized, apparently we haven’t taken the lessons from it to prevent, also from repeating a cycle like this needs to be dealt with.

Sam Believ: Third time is the charm, oh, please know. I’ve seen someone on the news recently, this Germany is planning to put a lot of money in their military again.

Yeah, let’s hope. I come from. The opposite side of that culture. Obviously Eastern Europe and Lavia was part of Soviet Union, so there was war. Like first I remember my grandmother was teaching me. So my grandma like, comes from south part of Russia.

And she, was my first two German Learn awards that I learned.

It’s because that taught them that it means hands up.

Dr. Clara Porwoll: Okay.

Sam Believ: Because they thought that to them when they’re there. Oh my God. So they don’t get shot. There was like, literally the line was passing right there. I, I’ll be walking back from school and after the rain has passed I’ll be finding like.

The lines of machine gun bullets.

Dr. Clara Porwoll: Oh my God. I would

Sam Believ: Open them up and burn the gun powders, which was fun once I threw a bullet into a fire. Oh,

Dr. Clara Porwoll: really?

Sam Believ: Yeah. And it just exploded. And I, and then later on found in the tree. Oh my god, I got lucky. Another synchronicity there.

Dr. Clara Porwoll: Yeah.

Sam Believ: The God or universe kept me alive to be able to do this work.

But nevertheless, in a parallel universe right now, we could have been in the different trenches on different side of the war. You’re a lady, but maybe you would’ve been a medic, whatever. So it’s like crazy, right? Makes no sense. Like this famous thing where they had, there was this war and then they stopped it just to play a game of football.

It’s so bizarre. I think ayahuasca specifically makes it just impossible to understand, like, why would you kill another person? Because you’re basically like killing another person is like cutting your own finger. Yeah. It’s like your world connected. Yeah. I think it’s one of the two things.

It’s either we give ayahuasca to everyone or other psychedelics, especially the presidents, or we’re just gonna kill ourselves some somehow.

Dr. Clara Porwoll: Yeah. Yeah. That’s what it feels like. Either we facilitate that change and psychedelics is a big part already, and hopefully it’s gonna be an even bigger part.

Hopefully I can play my part in facilitating that, that progress or not. Yeah. So let’s do our best and helping bring the change forward.

Sam Believ: Yeah, I’d like to remind that here at Lair we have a special promo for that. Any president

Dr. Clara Porwoll: in come

Sam Believ: and drink Ayahuasca totally free of charge. Vladimir, if you’re listening,

Dr. Clara Porwoll: nice.

Come over.

Sam Believ: Let’s per purge some of that stuff out. Yeah, on that note, Clara, thank you so much for coming on the podcast. Thank you for working here with us for 10 months. Your support has been invaluable. He helped me get lots of weight off my shoulders. ’cause it’s a busy job. It’s a dirty job, but somebody’s gotta do it.

Dr. Clara Porwoll: Yeah, that’s right.

Sam Believ: So yeah, you’re a brave woman. Confronting your own demons and then healing and healing others all simultaneously is a pretty, pretty rough journey. And whatever it is you’re going. I wish you best of luck and I hope you. Hope you come back one day.

Dr. Clara Porwoll: Thank you, Sam. Thank you for allowing me to be part of this journey and seeing what I was capable of when I didn’t see it, and giving me this opportunity to step into whatever I’m stepping into.

I’m eternally grateful for you, for your presence here, for what you’ve. What you’ve created together with your wife and I’m, I feel very honored to also have been able to see the change from when I first came and how everything has made progress. And you guys are doing very important work. And I’m very grateful that, very honored that I was able to be part of that.

So thank you so much for giving me this chance and for allowing me to call this my home.

Sam Believ: Thank you. Thank you Clara.

Dr. Clara Porwoll: Thank you.

Sam Believ: That’s why I will miss you.

Dr. Clara Porwoll: Yeah, I’ll miss you as well. Thank you

Sam Believ: guys. You’ve been listening to Dasai was podcast.

Dr. Clara Porwoll: I like that and I’ll see

Sam Believ: you in the next episode. Bye.

Dr. Clara Porwoll: Hello

Sam Believ: Ira.

I hope you enjoyed that video. If you like it, give us a subscribe. Nothing is medical advice. We’re just a plant medicine retreat. Following a shamanic tradition, so we’re not doctors. If you’re having any health issues, go find a doctor. See you in the next month.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Richard Grossman, PhD. Richard is a healer, author, and visionary blending Eastern medicine, Amazonian shamanism, and sound healing. With over 30 years of experience, he has guided thousands through transformational plant medicine journeys, focusing on forgiveness, integration, and heart-centered living. He is the author of Trust and Forgive: The Medicine of Your Life and founder of Heart Feather, a space for healing and awakening.

We touch upon topics of:

  • Richard’s first connection to plants and childhood calling (01:08)
  • Early experiences with Ayahuasca and trauma healing (02:59)
  • Healing as miracle and mystery (06:28)
  • Visions, trust, and forgiveness in ceremony (09:00)
  • Ayahuasca “claiming” him in the jungle (12:19)
  • Importance (and limits) of visions in Ayahuasca (19:40)
  • Poetry in ceremonies and its healing role (26:16)
  • The lifelong process of healing and “how good can it get?” (33:53)
  • Responsible path to serving medicine and training protocols (43:44)
  • Minimum number of ceremonies before serving (51:24)
  • Acupuncture in ceremony and bridging healing traditions (54:16)
  • Five elements in Chinese medicine and plant medicine synergy (58:22)
  • Richard’s book Trust and Forgive and upcoming novel (65:03)

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Dr. Richard Grossman at heartfeather.com or his book Trust and Forgive: The Medicine of Your Life available on Amazon.

Transcript

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we do the host, Sam, and today I’m having a conversation with Richard Grossman. Dr. Richard Grossman PhD is a healer, author, and a visionary who blends eastern medicine, Amazonian shamanism, and sound healing. In his work for over 30 years, he has guided people through transformational plant medicine journeys, focusing on integration forgiveness, and heart-centered living.

He’s the author of Trust and Forgive, the Medicine of Your Life, and Founder of Heart Feather a Space for Healing and a and Awakening. Richard, welcome to the show.

Dr. Richard Grossman: Thank you. Thank you for

Sam Believ: having me, Richard. I know you started your journey with plant medicines and healing modalities pretty early, but tell us your tell us your story, how, what brought you into this line of work?

Dr. Richard Grossman: By my book. What got me into this line of work was miraculous. I would say something that I still don’t quite understand in that when I was a child, relatively small child, we were given an assignment by our teacher to decide we want be when we grow up. And everybody in the class was saying like, I wanna be a pilot.

I wanna be the president, I wanna be a lawyer, I want be a fireman. I wanna be a police officer. The usual things kids will say. And I said I wanted to study the effects of plants on the mind, and which was extraordinary because at that point I don’t think anybody really knew that very many plants had an effect on the mind.

I certainly didn’t, I don’t know where it came from. That started a lifelong fascination with consciousness altering through meditation, through focus, through music, through many things, and ultimately through plants, through fungi. And as I was traumatized as a child, physically traumatized, which led to a great deal of emotional traumatization and other layers of that, I was seeking my own healing first through the plants and whatever I did, I couldn’t really get there.

I could get close, I could see the light, I could see what it might feel like to be not traumatized, and yet I couldn’t get there. So one day I started working with a friend of mine. He was using various psychedelic medicines and entheogenic medicines, MDMA, two ccb mushrooms plus MAO inhibitors.

And then one day he calls me up and says I just got back from the Amazon. I have some ayahuasca with me. I’d like you to experience this. I think it’s the answer. And I thought about it for probably less than a 10th of a second before I said, okay. And a few days later, I had a cup in my hand and I was drinking it and had the most extraordinary experience of my life to that point.

And I can’t say that it healed me, but it certainly showed me that it was a path towards healing for me. And it wouldn’t take one session, it wouldn’t take 10, it wouldn’t take 20. It would take as money as it took. Until all the layers of that trauma were released from my body. What I realized also during that first session was, and you have to understand this was 30 something years ago, more than 30 years ago.

So there wasn’t an ayahuasca community. There weren’t hardly anybody even had heard of Ayahuasca, and there certainly weren’t shamans coming up from South America to give ceremonies. There were no bulletin boards for discussion. There was no Facebook, there was nothing. There was a couple books that mentioned it.

And so what I was realizing during these initial sessions wasn’t the result of my hearing many other people talking about these things. It was a real, in the moment understanding that the trauma didn’t begin with me in this lifetime. It went back quite far. Into the past and as I unpacked that the places that I recognized inside of me that were carrying trauma also went back in time.

And I, I’m not gonna say they were past lifetimes. I’m not gonna say they were anything other than, there were places in me that were carrying these scars, these impressions that had the setting of the past many settings of the past, that when I released them in the visionary state I was in, and when I could trust what was happening and forgive what was happening, it changed my life in the present.

Sam Believ: Thank you for sharing that. There’s so many things that you touched upon that we can. Go to. But let’s talk more about, obviously you work with the medicine now for 30 years and you’ve had your own healing process and you’ve experienced many other people heal. That’s a question I like to ask everyone’s in, in your understanding, how does that healing happens?

You talked about peeling off the layers of your trauma, but like, how does one heal from ayahuasca without, with ayahuasca, through ayahuasca? What is the mechanism in your opinion?

Dr. Richard Grossman: There’s probably many answers to that. First off, I have no idea. To me it’s a miracle. When they talk about Mila Garosa, medicina Miraculous Medicine, I believe that we’re with ayahuasca, we’re teetering on the frontier, on the border between.

This world and something mystical and magical. And so the healing, we can go through the physical healing of ayahuasca and the fact that mal inhibitors are antidepressant and all of the research that’s happening now about DMT, which I’m honestly not really up on. But all that’s happening.

But there’s also the part of the, call it the intention of what could be perceived or thought of as the spirit of ayahuasca. That there is a agenda in that combination of plants or what the combination of plants opens a person up to two that has the intention and the goal of healing. So that’s, that’s a semi mystical interpretation along with a semi physical interpretation.

For me, what happens is that we’re incredibly complex beings. These things we call humans, we’re multidimensional, multilayered, multi lifetime to pro, possibly, and we’re the sum total of everything that’s ever happened to us, plus how we interpreted it, and the interpretation part’s very important.

So I can, if you have two people who have the exact same experience, the interpretations will determine what the outcome is on each one of their lives. So when I am. When I was in, in an Ayahuasca vision in that first ceremony, and I found myself in a Nazi concentration death camp as somebody who was being led to their death.

3D ultimately realistic experience. I had to go through a whole process in my mind that led me to a place where I could trust something. I won’t give it a name. And what I say is trust. Trust, trust. The process of trusting. And I had to forgive everything about that experience that I was in and forgiveness, meaning letting go of all of the connections and threads and tendrils that impression or memory or whatever it was had inside of me that was.

Hoovering constantly in the realm of the unconscious mind. I might not be aware of it. That’s the definition of unconscious, but the impressions of it, the energy of it, hoovered underneath my consciousness. So when the medicine brought it to consciousness, I was given a choice. It wasn’t like, okay, Richard, you have a choice now.

It wasn’t like that. The choice was in me. The choice was my choice. It was my decision. My everything was to create a story about what I was experiencing, to create reason, to create judgment, to create anger, to create hatred, to create all of the stuff that human beings are so bloody good at doing.

Or I could release every aspect that I could find within me of my connection and that connection to me that impression had. And let the flow of time heal it and wash it away until it was no more. Obviously the memory of it’s still there, but the impact of it on me as a human being, as a soul was to a great extent, healed in that experience.

That’s why I say it’s magic. It’s magic, it’s yeah. It’s like psychology doesn’t deal with that, that I know of. Anyway. Hard to explain magic. Hard to explain magic unless people,

Sam Believ: as someone who’ve experienced magic through medicine myself I understand what you’re talking about, but it’s really hard to explain to someone.

It’s like, how do you explain to a blind person the color green if they’ve never seen any color? Red? It’s it’s similar to that. I like in, in your story, you describe a moment where ayahuasca claimed you and said, you, you’re mine now. Yeah. And it’s very interesting. I’d like for you to share it because I had a similar experience.

So tell us that story.

Dr. Richard Grossman: This was on my first trip to the jungle 2 0 3, 2003, I think, or two. I’m not, don’t remember exactly, but I was getting my ayahuasca interest revived somewhere around the year 2000 after putting it aside to start an acupuncture practice and become a doctor and all of the intensity that entails, but I wanted to go to the jungle and when I was 18, I wanted to go to the jungle. I had gotten back from a trip to India and I had two choices. One was to go to the jungle and I had no idea about ayahuasca at that point. I just knew that there was something down there for me, or to stay here.

And I chose to stay here. Glad I did. ’cause I probably wouldn’t have survived the jungle at 18. I certainly didn’t have enough money to fund myself down there. So anyway, long story, long I was invited to meet up in Ecuador with a shamanic family and take a probably about a week long boat trip down to Atos from Archie.

And I didn’t, again, I didn’t take more than a few seconds to decide yes on that one because it just seemed like the most amazing experience and I. So we had several ceremonies with this family. And then somebody told the father of the family, the medicine person of the family that you know gringo, we like the medicine strong.

And he, that upset him and it also was a challenge for him. And the next couple days later, we were sitting out on the porch of his little house and he was passing around up to this medicine, which each person drank, and almost immediately ended up heaving over the side. And I was the second to the last person to drink.

And then next to me was his son. And I drink his son drinks and his son sits down and goes, okay, fu which in English is, oh, how strong. So I understood maybe three or four words in Spanish at that point. And I’m. Oh, I wasn’t, I didn’t, by no means was I super experienced with Ayahuasca at that point.

And all the other gringos are over the side heaving. I’m sitting there and for some reason his son and I hooked up mentally and each one of us had the same thought is, I’m not gonna purge unless he does. And we confirmed this the next day. It was hilarious. So we’re both sitting there holding in this uber powerful medicine.

I think the vines it was made of, were over a hundred years old. Super powerful. Holding it in. And I am getting a tour of the spirit beings of the jungle, of that area of the jungle, each one of which is coming up to me in three dimensional full color reality. And looking at my, looking at me, looking in my soul and saying, oh, you’re welcome here.

We like you, you’re welcome here for an infinite amount of time. I don’t know how long that was. And then I became aware of a energy that was external to me. It felt like one mile, two miles away, this crackling, glowing orb of energy coming closer and closer to where we were. And I’m sitting there, these jungle spirits are still greeting me.

It’s most beautiful experience I’ve ever had in my entire life, and still holding it in. And then this 12 foot, 10 foot tall. Half naked jungle woman was standing in front of me with two sets of eyes looking at me with these two sets of eyes and just beautiful, powerful, feminine energy. And she looks at me and she says, you’ve been playing on the surface, but now we’re lovers.

Now you’re mine. And I was like, okay, sounds good to me. And that was such a powerful experience. Unique. I never had anything like that again. But such a powerful, beautiful experience of being welcomed into that world in such a warm, loving, powerful, and ultimate way. That’s it. Your mind.

There’s no escape. And I was very happy at that point. To understand that this medicine at that point became my life, became what I wanted to do with my life. I already knew it was what I wanted to do for my life from the first time I took it, but this was a confirmation of that for me. And I obviously didn’t go out the next day and start serving medicine.

It took me a number of years to get there, but it was powerful.

Sam Believ: It’s very interesting. ’cause I have a, I’ve had a very similar story. It was my seventh ever ceremony, and it was my second ever ceremony in the jungle, but arguably the first ceremony in the jungle where I like connected and broke through, I had this period of time where I just couldn’t break through.

And I had a similar experience where I was given a tour of something but it was not like entities were coming to me. I was somewhere else and they were showing me how things work. And then I had this. Message download this is your path and this is how you do it. But it wasn’t like, it wasn’t like a spirit told me, okay, you’re mine.

But it was very clear notion that said if you have to work with Ayahuasca and if you don’t work with ayahuasca, you’ll never be happy. Which is a little more menacing, but still saying the same thing was like this is your path. And like basically there’s no other option.

This is where, this is what you should do. Very interesting. ’cause there’s lots of parallels after that. I came back and I synchronistically started organizing ceremonies without even planning it. I’m, I’ve never served medicine. I’ve been working with it for five years now. I’m not really necessarily planning, maybe eventually if it’s necessary because my vision was different.

It was more about one-on-one work and I’m. So far, I’m satisfying that necessity just by organizing the retreats. But it’s definitely that path and it held me and just plucked me out of there. But, you described those beautiful visions, right? And people that will listen to this podcast, they will come to drink the medicines for the first time and then will not see those visions and they’ll be disappointed.

And I know you talk a lot about that. What is the what is the importance of visions? Or maybe we should not focus on visions that much.

Dr. Richard Grossman: Yeah, it’s, like I said, that was for me, a one one timer. I never had another experience like that. Don’t think I can’t remember any. Visions are what everybody, all the northerners love.

Most northerners will chase visions and give great importance to visions. I tend to not. I think that visions are, excuse me, are the most important thing because how does a person know what’s a real vision, a visionary, mystical state vision versus brain farts stuff discharging out of the brain.

And it takes, to me, it takes a lot of experience and a lot of wisdom to understand that there might be a difference and then to understand what the difference is. It’s a classic thing, people go down to Peru and, or Columbia, I dunno if it happens in, but I know it happens in Peru.

People go down there and I was in a restaurant once in the Sacred Valley and this group of Northerners came in and sat down in the table next to me and they’re talking, and I was like, oh yeah, I had the most amazing download. I gotta get a new tattoo today. Oh yeah, I had an amazing download too.

I’ve gotta change my name and I can’t wear green anymore. And these what are these downloads? What are they coming from? And they’re just levels of mind because we don’t have, in our culture the grounding to know what is mind and what is not mind. What is what’s going on in the head and what’s going on in the heart.

And because of that, when the, when we interface with the medicine, all too often we take the things that are of the mind to be coming from the medicine. And it’s why, one of one of my horrifying phrases that I hear, which is oh no, if somebody that I drank I serve medicine to says this.

I’m like, I’ve got some work to do. Here is, gee, last night the medicine told me dot. And. That always is gonna need unpacking, almost always gonna need great unpacking because all too often it’s exactly what you wanted to tell yourself. Not you personally sound, you wanted to tell yourself.

That is, again, interfacing with the brain via the power of the medicine to not necessarily create a state of clarity, but will almost certainly create a state of confusion. The medicine told me to quit my job. Just told me to get divorced, told me to get married. I was in a ceremony once in these two people were sitting next to each other that didn’t know each other, never met each other, and during the ceremony the medicine told them to get married.

They did the next day, two weeks later they were divorced. It wasn’t a good thing and a lot of pain came out of that. So how do we know what’s true and what’s not true in these visionary states? And it’s known. This is almost biblical stuff that we can deal with here. What is the still small voice of God within?

Does it speak English? Does it speak Spanish? Does it speak kiis or shabo or Hebrew or whatever? What language does that small, beautiful voice of love that’s in the heart speak. It doesn’t speak a language. Human language, the mind speaks human language. So if something comes to me in words, I’m going to be suspicious of it.

With the exception there’s certain exceptions here. Okay? If it says to me, Richard, you’re a lazy dude. Get up and exercise every morning, or you’re gonna have a heart attack in 10 years, I’m gonna listen to that. I’m gonna put that into practice number one, ’cause it’ll be good for me, whether it’s coming from medicine or coming from spirit, or coming from my mind.

Number one, it’s gonna be good for me, and number two, I need it. So that’s categorically different than richard, we’ve recognized on the spirit realm that you’re incredibly special. We’re calling you in for the work you have to do for the rest of your existence, and it’ll make you into a great human being.

Everybody will respect and worship you because of this. That’s bullshit from the mind. That’s equal inflation. So in a culture where we’re not taught the difference. It behooves a person to walk that pathway very carefully with great intention and intelligence. And that’s where I think the integration piece comes in, is hopefully the person who is doing the integration work with somebody else has gained the wisdom to know inflation from message of the heart.

Sam Believ: Yeah. The, whenever something is ego-based and is very attractive for you to receive, then I would question it as well. Yeah, exactly. If it tells you, oh my God, you’re the incarnation of Jesus and it, and you really like the idea that people grasp to it, but it can, it doesn’t mean the information is wrong, it just might mean a lot of different things.

You just have to try and interpret it and not just take it directly. You talk about. You use poetry in your ceremonies, which is very interesting. Can you tell us why and specifically Yeah. Which kinds of poetry and at which point of

Dr. Richard Grossman: time? Yeah, I’m not exactly, I don’t exactly recall the first time it happened, but I know that I had been reading various books on Sufi poetry particular, and then one day I’m in ceremony and I’d pick up a piece of paper I’d written a poem on, and I read it to the group.

And the next day everybody was talking about how incredibly beautiful and powerful it was and how it brought understanding to them of what they were experiencing. So I think a lot of times, especially. People go into ceremonies and they hear somebody singing in a foreign language they don’t understand.

And it’s a whole ritual. They don’t understand, especially in the beginning, of course, not so much when you’ve done it for a while. You might have learned Spanish or you speak Spanish as a native or any one of the jungle languages that you might be working with. There’s this place of almost a fracture between the experience and the understanding.

And so if I read a poem that speaks directly into the same experience that people in the room are having, it creates a connecting point where their mind can understand their heart a little bit better, their mind can then instead of having the heart, having the medicine work going on here and then the stomach and everything else, and the brain’s going, what the heck is going on here?

It’s like a point of focus. So if I, were to recite a Rumi poem, for example, which is where my poetry work started with Rumi and Kabi and EZ primarily. Now, I just collect poems now that each one of them has a specific place in ceremony that works really well. But if I were to read, a poem that said something to the effect of All in comparable giver of life, cut reason loose at last, let it wander.

Gray eyed from vanity to vanity. Shatter open my skull. Pour in the wine of madness that may be mad. Mad as you. Mad with you, mad with us. Beyond the sanity of Fools Lies a burning desert where your sun is whirling in every atom. Beloved, take me there. Let me roast in your perfection. So that’s a roomish poem, that one, at that place where you’re afraid to let go, where you’re afraid to surrender to the power of the medicine, you think it’s gonna destroy you.

And here’s something from possibly, a thousand years ago saying, we’ve been here, we’ve done this, we know it’s okay. This is a gift you’re being given. This is something valuable that you’re being given. Don’t fight it. Let go. Let your head be shattered open. Let your skull be shattered open and let that whine or vine of madness be poured into you.

And then beyond the sanity of fools, one of my favorite lines in poetry. Because what is the sanity of fools? That’s life unlived. That’s life unexplored. That’s life. As an ot, automaton, the prisoner of your thoughts, the prisoner of your emotions, the prisoner of your past, which is what we call San sane sanity.

Beyond that is a burning desert where the sun is whirling in every atom. Oh, incredibly beautiful. To recognize that a person can go into that experience of being utterly and totally overwhelmed of being utterly and totally shattered, and that it’s okay, that it’s okay, that it’s not only is it okay, but another beautiful wine is this is the greatest gift a human being can never be given existence, has no greater gift.

For somebody who’s in the middle of, maybe their head’s in their bucket and they’re processing through their life and they’re on the verge of a breakdown to recognize that, whoa, this is such a beautiful, incredible gift that you’re being given here. The possibility to heal, the possibility to really let go of the past, the present and the future to the past and the future, and live in the eternal present.

So poetry, sometimes it’s, sometimes a poem is good for a laugh. It’s just really funny and it breaks the tension sometimes they just, honestly I read them ’cause I love to read them.

Sam Believ: Yeah, no, I’m I’m very far from poetry. I’ve never read poetry, I’ve never appreciated it, but I’ve been recently.

Interviewing people and they mentioned that, and I’ve started watching those YouTube video where the poetry is read and it does make you feel a certain way. So I think there is something there. Kinda gave me an idea. Somebody needs to write some medicine songs with those lyrics and just get people to feel it through music as well.

How old are you, Richard? I never tell I’ll ask Chad GT later, but you’re obviously older and you have a big gray beard and you’ve been, I,

Dr. Richard Grossman: I die at Gray every night, so yeah. Good disguise.

Sam Believ: Okay. Yeah. But obviously you’ve done a lot of healing and you been doing this for 35 years now.

I’ve been in it for five years, so 30 years later I could probably. Expect similar level of results as you, I’ve been, the, occasionally I feel really confused because, I’ve learned so much and I’ve done so much and I’ve healed so much. But it’s like there’s seems to be always more and it’s increasingly more.

And is there ever a point where you’re like, yeah, you know what I’m healed now. I just feel good. Is you? Is there a light in the end of a tunnel or is it just a never ending battle to tell me about this? Because I know that you seem like someone who would know that.

Dr. Richard Grossman: As far as I can tell, it’s a never ending process.

But on the good side of this, there’s different stages to that never ending process. And the first stage is dealing with. You’re shit, dealing with your stuff that can take years or minutes, all the places in life that where there’s regrets, where there’s pain, where there’s trauma, where there’s grief, where there’s loss.

All of these things put impressions inside of us that can be untied. The knots can be untied. It’s a good analogy and there’s a lot of it, there’s a lot. Then there’s a familial karmic healing, which kind of can go back through family stuff. I’ve had experiences where I healed my ancestors. There’s karmic stuff, there’s all of these.

Let’s heal this. ’cause it’s causing me pain level. There’s a lot of it. And the good news is that even healing one aspect of that makes life better. So it’s, it’s putting the puzzle together or maybe taking the puzzle apart, but then there’s another level of healing that comes after that, which I call the how good can it get level of healing.

And in that level, that’s an infinite journey because we’re infinitely journeying into the infinite. And so matter how far I journey into love, there’s more, no matter how much light I experience, there’s more, no matter how much joy I experience, there’s the potential for more. And so that takes it out of the heavy, like I got a heel thing, which is certainly part of the process.

And takes us into the realm of the mystics and the saints is how good can it get, and I was talking to somebody last night about this and I said, imagine the miracle of just taking a breath with nothing else going on. Not easy, to take a full in and out slow breath while you’re letting your body breathe.

You. And the mind isn’t giving you a tour of it or finding all the reasons why one breath is enough, don’t take two, whatever. Whatever the noise coming out of the head is that’s gonna be there. Then we get into the realm of when I was first in the jungle, I had a realization that ayahuasca on some levels was the Raj yoga, the jungle’s interpretation or vision of Raj yoga, of the yoga of meditation, the yoga of consciousness, the yoga of understanding beyond intellect.

And I think that, that’s why you’ll get some of the old guys that have drunk a thousand times and hope to do it a thousand more. Because each one there’s new and there’s new learning, there’s new experience, there’s new joy, new bliss, it’s ever unfolding. And in the eastern cosmology, it’s the lotus that’s eternally blooming at the spinning heart of the universe, eternally blooming, and each moment of it is fascination. Each moment of it is something that. As Kabir said, my heart’s be drinks, its nectar, I’m in awe of this. And awe is, I think, the highest. Awe plus gratitude is the highest level of human experience. So I can, go through, oh, I gotta heal this. I gotta heal.

Is it gonna heal? And it’s horrible. I have to puke again, ugh. Then I think there’s a breakthrough point, and it could happen instantly. It could happen anytime. It’s not like it’s linear and it’s gonna take a certain amount of time for it to happen. It happen anytime of poof, the universe opens up, love opens up, understanding opens up, peace opens up, and then you’re in a place where the medicine goes from being, beating you over your head to get the shit out to.

Dancing with you in an eternal dance. ’cause it’s the eternal dance of your own soul. Medicine is the gatekeeper, not the gatekeeper, but the key in the lock. Some people need, some people don’t even need the key in the lock there door’s already open. I’m not saying everybody needs to drink ayahuasca, but that experience of releasing and letting go and allowing the light to take over, allowing the power of love to take over, that’s an experience that every human being should have.

Change the world overnight. ’cause we certainly live in a world that lacks love.

Sam Believ: Yeah, definitely. That’s that’s what makes me, and I’m sure many other people work with the medicine and try and bring more people to the medicine because of just how. Quickly, it can make you feel that even if it then fades away, still, it’s totally worth it.

I think nobody should die before having experienced that connection and that love through the medicine or through other ways. I like this conversation because what it does for me is you’re more mystical, more poetic view on the medicine. Makes me wanna drink again, have been I drink.

I run and I run a retreat center called LA Wire. And we do three retreats every month and quite receive quite a lot of people here with the Colombian tradition. I done serve the medicine, but I basically organize everything around it. And I know since when, but I’ve decided that I’ll be drinking medicine once a month.

I’ve been doing it consistently for years now, and, but still sometimes there’s this feeling of resistance. It’s do I really want to and this view of this view on the medicine, a more poetic, more mystical makes me want to I almost can’t wait for the retreat to start, it’s in a few days so I can drink again and I’m hoping to start drinking more medicine.

’cause I think I’m ready to go to this next phase where it’s like, how good can I get? Because I’ve never went there because, there’s this importance of integration and I, up to now I wasn’t able to integrate because my ceremony’s over and I have tons of work ’cause I’m responsible for other people.

And our team is now close to 50 people. So it’s there’s a lot of stress. So I don’t I haven’t been able to like, okay, this is time for me, but now I’m in the position where I’m hiring some people and I’ll be able to hopefully integrate and walk the talk. So I’m excited for this this stage and that this conversation is really helping.

Speaking of working with the medicine you obviously serve the medicine as well, and I know you don’t like calling yourself a shaman, but we do have this epidemic of people that come and drink the medicine and they want to serve it almost immediately. And there’s probably nothing wrong with it, as I like to say.

No, don’t confuse the letter. The invitation letter to study in the university with a diploma. So it’s like in, in your opinion, if someone gets that calling, what is the responsible way for them to get to the point they can serve the medicine, but without, let’s say, hurting anyone and doing it properly?

What is the protocol?

Dr. Richard Grossman: That’s a good question. I’m still working on that. Lemme just back up for one second. And just a suggestion. Try drinking small amounts of medicine and then really using the force of your own intention to meditate with a small amount of medicine. So it’s not dramatic, but you can use it gently.

So going to the protocol, what makes a person who serves medicine good at it is they have to have a deep understanding of who they are. They have to have undergone. Their own deep healing so they don’t bring their own stuff into ceremony when they’re trying to lead a ceremony.

What I noticed when I was in my Amazon years, is that of the people that I participated with, of the people that I drank with, some of them were incredible musicians with their, magicians with their eco rows and the plants and stuff, but they had very little logical sophistication, I would call it.

They didn’t understand the mind. They didn’t understand the difference between mind and heart, and they had not necessarily done their healing work because their work was all about learning how to be a shaman, cordero, whatever. So when the Northern mind comes down into that, I think there’s a good. A good opportunity or there was, I think it’s changing now because there’s a lot more sophistication now, but there’s, the necessity to, for people to do their own deep inner work that’s the most important thing I’m trying to get to is if you haven’t done your deep inner work, you’re not clear, you’re not gonna be clean while you’re singing your egar.

You put your own desires and intentions and ideas and thoughts and concepts into it. And we certainly have heard horror stories about what the results of that can be of people starting ayahuasca cults and horrible things happening in ceremonies. So I think that’s number one is do your own work. Number two, I think one of the things that I think is necessary, and I’m really thankful that I’ve had this, is learn about the human body.

Learn at least basic physiology and anatomy, or learn at least basic pathology. So I can know if somebody’s having an anxiety attack or a heart attack during ceremony, so I can know if somebody’s liver is going into a crisis or if they have a gas pocket in their, transverse colon that’s causing them a lot of pain.

So understanding, illness, understanding health, I think is really important. If I were to start a school for leading ceremonies, it would have a concurrent western medicine thread going on of anatomy, physiology, pathology, biology, things like that. I think having musical skill is incredibly important or an innate musical skill.

Singing An charro is much more than playing, singing on a guitar and singing some words you got off of YouTube, or Spotify or whatever, that it’s a quality of soul. Having a meditation, sitting meditation practice, I think is incredibly important. And being under the tutelage of somebody who could be considered a master is also very important or can be very important.

I know eventually if you go back far enough, the master didn’t have a master and they learned it on their own. And I think that’s possible for people now, but that’s a much trickier path. So finding a good teacher is really important, and in that the X factor would be loving the work would be loving it more than just about anything else there is other than maybe your family.

Wanting to see people heal and light up, and it’s it’s a tricky path there because there’s always the money thing, there’s always the power thing, and there’s always the people who hear voices in their head because they haven’t done their own work to know the difference, who are told strange things as the leader of the ceremony that they need to do.

And those strange things hurt people. How our imbalances happen. Having an incredibly airtight code of ethics that you practice by is incredibly important. Sacred Plant Alliance has a incredibly good code of ethics. I worked with, worked on, and no first aid, no CPR know when it’s out of your hands and you gotta get somebody to a hospital.

If you’re leading a good ceremony and doing good intake should never happen, but it does. People die in ceremonies or die because of ceremony still. And I think that’s basically incompetence on the part of the person who is leading the ceremony or really bad luck ’cause people die, but people who drink medicine and they’re healthy and then they die.

It’s ’cause of incompetence of the ceremony leader unless it’s like a CVA or a coronary or something. So it’s it’s making it your life. It’s understanding the amount of education that’s really needed. I think certainly as northerners we have a different psychological makeup than jungle people have.

I think it’s important to study and understand the western, northern mind. In other words, it’s a lot. If it was a school. If there was a school to teach people how to lead ceremonies, it would be at least a four to five year program. Full-time as though you’re going to chiropractic school or medical school or acupuncture school.

It’s no less intense. And certainly the level of competence is equal or greater than many of those things.

Sam Believ: And as a homework, there would be a lot of drinking, of a lot of medicine. How many ceremonies would you say? Minimums, how many has to do before they even consider serving a hundred?

I know you’ve done more than a thousand ceremonies. A

Dr. Richard Grossman: hundred hundred. Minimum first 10, you completely don’t know what you’re into and what you’re doing. It’s overwhelming. And then you gotta do your own work, which is gonna take a number of ceremonies. And I think a hundred’s a good level. ’cause if you get to a hundred, you know you’re dedicated.

You want to do it, it’s part of who you are and that, that takes the festival shaman away. The joke is just because you go to a festival and drop acid doesn’t make you a shaman, there’s certainly plenty of people that you’ve probably met, I certainly met, who it’s like, yeah, I’m a shaman.

Eyeball, spinning in opposite directions. Crystals,

Sam Believ: yeah. I’ve been there and I’ve seen them and unfortunately we have created some, has all, we’ve had people that came here and had medicine for the first time, and they’ve been inspired, but they just wanted to take a shortcut and I tried to always communicate that.

I think that analogy is really good. Don’t confuse the letter. Invitation letter to study with a diploma. That’s about it intense. And I think your expectation of four or five years and high good ceremonies, at least, I think that’s very reasonable. And in a way, you’re setting a very high standard, even to most indigenous shas because a lot of them don’t know the medicine and a lot of them are not good singers.

So I think it’s a reasonable thing to expect because I like to call shaman like a neurosurgeon for the soul. It’s like the work is invisible for most people, but it’s very complex, nevertheless. So would you trust your brain to someone with one year of experience? Of course not.

That’s why, neuro. Neuro neurosurgeons, they, they study for 10, 15 years and it’s even more complex. Your soul is even more complex as you implied, there’s layers and there’s, all this magic. So yeah, I think hopefully someday we’ll have a branch of medical school training with a bit of musical training and a bit of business training and everything that’s required to get someone to be like a proper medicine giver.

So yeah, there’s definitely lots, there’s definitely lots to grow there. You also do acupuncture in, in your ceremonies occasionally. It’s very interesting because someone reached out to me on your behalf trying to get you on a podcast and one of the reasons I was really interested is because I’ve been, talking recently, I’ve met a person that talk, talks a lot about acupuncture, and I’ve never really crossed my path before. And then I know you, about acupuncture, so it’s I wanna learn more about that. And what is the connection between acupuncture and the medicine work?

Dr. Richard Grossman: Yeah. I almost, I rarely do that, I have to say.

There was a period about five years ago, I did a lot, especially with wachuma. The needles have their own incredibly ancient and powerful magic to them and skill, and it’s not unusual for somebody who’s in a medicine ceremony to discover that there’s places inside of them, literal places, stomach, intestines, whatever, that are completely knotted up and stuck.

And some carefully placed needles at the right moment. Can almost immediately free up and balance the energy in a person’s body. Beautiful. It’s like

a matter of minutes and I don’t do it too often with ayahuasca. ’cause basically if I have 10 needles in somebody and need to purge, it’s gonna be not a good thing.

Sam Believ: Quick, quick it was out.

Dr. Richard Grossman: But with Chuma, there’s usually more of a warning and, there’s a purge point in them that doesn’t tend to happen again.

But, it’s the needles are phenomenally powerful and they do have a spiritual tradition to them as well as a healing tradition. Much of the spiritual tradition’s been lost or been hidden, I would say. But the, in, in lieu of the physical healing, which happened when, the ERC decided that anything spiritual was no longer part of who Chinese people were.

But there’s a, a great deal of wisdom in that tradition that I think matches perfectly with medicine work when it’s done skillfully. And please don’t go out and buy some needles and start sticking it into your second ceremony you’ve ever looked at. ‘Cause you know you’re a shaman ’cause you dropped acid at the festival and you know you’re an acupuncturist.

’cause it resonates. It takes a lot to, to learn acupuncture.

Sam Believ: Yeah. Okay. But yeah, tell us more about acupuncturist and what, it comes from the Eastern tradition, right? Yes. You, you said you do it in a ceremony. I’m considering to trying it for the first time soon.

Can psyched. Increase the efficiency of your acupuncture results and what are the results someone can explain for acupuncture for somebody that like, I literally know nothing about it. Yeah,

Dr. Richard Grossman: yeah. Mean acupuncture is it’s the same idea. It can work on physical illness it can work on pain.

Musculoskeletal pain is certainly what most people get acupuncture for these days. But it can also work on physical illnesses. The idea is that it’s really, it’s complex. I can’t explain it in five minutes, but it’s complex. In Chinese cosmology there’s five elements. Fire, earth metal water, wood, and fire.

I think I got that anyway. And each one of those elements relates to two specific organs in the body. For example, the earth element relates to the spleen, pancreas, and the stomach. And also they all relate to emotions. So if somebody has, for example, stick with earth somebody who thinks a lot, who ruminates choose their cu of their thoughts would be showing an imbalance in that particular element.

So there’s hundreds of points on the body. Some of them work on, there’s the points that are like shoulder points. Those normally just work on the shoulder, then there’s the points on the hands and the feet where the points on the hands and the feet become like circuit. What is it where you have a train going down the track and that can go to two different directions.

What’s that called? Junction? I don’t know. But anyway. Somebody pulls it and in the old days, and the train would go in, one or the other. So the points on the hands and the feet and the, to the great extent to the arms and the legs as well. Lower arms and lower eggs, legs serve as these switches that can shift energy from one part of the body or one element to another.

So as there’s these five elements there’s other ways of looking at acupuncture to, there’s many theories of it, but if one organ is excessive, another one is likely to be deficient. And excessive can be caused by external pathogenic factors, disease basically by internal pathogenic factors. What we think about our emotions, food, we eat, things like that.

And so if one is taking too much, one gets hyperactive, another one’s gonna be hypoactive. Generally this is growth simplification. So I can find by looking at the person’s face, looking at their skin, looking at the color of their face, looking at their tongue, looking at what’s on their tongue, what’s not on their tongue feeling their pulses.

There’s six pulses on each wrist, and each one relates again to a specific organ in the body. I can determine which point to use to open up the pathways where it might be stuck from one organ to another, and then bring things into balance. So Chinese medicine is the medicine of balance and harmony. The whole idea is to harmonize the physical, emotional, spiritual body.

Ease into ease with medicine. I think everything gets amplified on medicine. Somebody with a small degree of imbalance in their stomach might discover that they have stabbing intense pain in their stomach that won’t let up. And along with that, there may be hidden thoughts, repressed thoughts.

So if I then go in with a needle into the exact point, I can even do it with my hands into the exact point of pain and be there for a little while I’m doing points on the peripheral points to allow the balance and harmony to occur. Allow the switches that are stuck in one direction or the other to be freely flowing in whichever direction is needed.

Then very powerful treatment can happen. Very long lasting treatment can happen. That’s the beauty of that particular combination of work. Like when I was one of the, one of the jungle healers I worked with said, you’re really a bridge. You call me bridgeman. Because you know so many different cultures and ways and you’re bringing them all into this coherent, solid thing.

So I love learning. I love experiencing, I love, in, and my ceremonies. We don’t just have ikaros, we have music, a lot of beautiful music from different cultures, and they become medicine, music. So it’s this the medicine has escaped the jungle for good. I hope you know somebody, somebody wants.

Asked me about that. And I said, maybe Ayahuasca wanted to become a tourist for a while and learn about the rest of the world. Maybe she got a little bit tired of just e and wanted to experience more of what this world has to offer and see what the rest of these crazy monkeys are doing around the world.

Sam Believ: Wanted some Pink Floyd and Beatles on top of that, that yeah, medicine, my ceremonies. Yeah, medicines definitely have escaped and ones all over the place and there’s definitely merit to balancing all this knowledge because it’s kinda like in science, previously we had all kinds of different sciences and then it all came together and made a better, bigger science.

So there’s definitely a need to combine that knowledge and expend it i’m glad that you’re doing it and hopefully more people in the future. And thank you for your little workshop on the acupuncture. I’m gonna, I’m hopefully gonna try it soon. Before we wrap up, tell us about your your books and maybe some, explain to people where they can find more about you and learn more about your work.

Dr. Richard Grossman: Commercial break. This is called, I guess it’s backwards, isn’t it?

Sam Believ: Yeah, no, I can see. It says Press Forgive the medicine of your Life. Of your life.

Dr. Richard Grossman: Yes. The journey starts where you are and that’s it’s a major work for me. People for many years said, you should write a book. You should write a book.

And I’m like, I don’t wanna write a book. I don’t wanna write a book. It’s too much work. I’m not ready. I don’t have enough to say. And then I had done, like I’d written a bunch of essays and stuff that was just hanging out on my computer and then came COVID and then came. This became my world for a couple years, and fortunately the outside, I live in the mountains and there’s beautiful hiking trails here.

But I started writing and I wrote. I wrote about my life. I wrote about my stories. I wrote about other stories. I wrote about philosophy. I wrote about what’s wrong with the world and turns it into cohesive vision that is trust and forgive, which is what came out of that initial powerful experience in the concentration camp where what was being told me as a way to get out of it was to trust and forgive.

Which is a whole process that is a lot more than just those words. So has some stories in it. It has some fiction in it. It has a lot. I can’t even say everything that’s in it ’cause it’s too much. It’s a pretty hefty book. It’s I’d never written more than maybe 10 pages before.

And this one has 322 pages and it’s beautiful. Everybody I know who’s read it has gotten great value out of it. Some people have read it three or four or five times. ’cause it has that ability to unveil layers as you’re reading it. It even has a lot of footnotes. As footnotes

Sam Believ: For people like me that don’t know how to read, is there an audiobook version?

Dr. Richard Grossman: There should be an audio version. I’m guilty.

Sam Believ: You make one. It’s like I, I stopped reading books like 10 years ago. I’m just full audio. It’s just for some reason I enjoy it more. Even like the information absorbs better. I think you have a pretty good voice. You could voice it yourself. You have a nice microphone.

Maybe next time COVID comes back, you can do that. Hopefully not.

Dr. Richard Grossman: No, I should. I’m working on another book right now. I finished this one, which is nonfiction except for three stories, which are fiction. And I’m working on a fictional novel now that’s Ayahuasca based as well, that I’m probably three quarters of the way through.

So it should be published hopefully by spring. Sounds interesting.

Sam Believ: Well, Richard, thank you so much for sharing. Thank you for your story. All the knowledge. It’s on am

Dr. Richard Grossman: Amazon has it?

Sam Believ: Yeah, Amazon. Once again, trust and forgive. The Medicine of Your Life by Richard Grossman,

Dr. Richard Grossman: or it’s also on my website, which is heart feather.com, heart feather heart.com.

You can reach me through heart feather.com. If you need to reach me,

Sam Believ: I’ll leave some links in the show notes as well. So yeah, thank you so much Richard. And hopefully you can come to Columbia someday, visit us and maybe we can help you be even a, be better and bigger bridge if expand your knowledge.

So you’re definitely invited. And for those of you who are listening, thank you for listening and I will see you in the next episode.

Dr. Richard Grossman: Thank you, Sam.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Norman Ohler, investigative author and storyteller known for his bestselling books Blitzed and Tripped. Norman’s work explores the hidden influence of drugs in history — from methamphetamine use in Nazi Germany to the political suppression of psychedelics — and challenges how we think about drugs and society.

We touch upon topics of:

  • 00:36 – Norman’s personal journey into investigating drugs and hidden histories
  • 01:28 – Nazi Germany’s use of methamphetamine and Hitler’s daily drug injections
  • 07:30 – Could Hitler on ayahuasca have changed history?
  • 09:36 – The untold origins of LSD and Nazi/CIA “truth drug” experiments
  • 18:17 – Norman’s book Tripped, dementia research, and microdosing LSD with his parents
  • 22:01 – Brain mapping studies with ayahuasca and early results from Sam’s retreat
  • 25:08 – Capitalism, government control, and why psychedelics remain illegal
  • 29:01 – Vision for an egalitarian, borderless, AI-supported global society
  • 36:21 – Capitalism vs. spirituality and building new economic models with blockchain/AI
  • 42:01 – How psychedelics foster empathy, healing, and potential planetary change
  • 49:18 – Norman’s political vision and plan to run for German Chancellor
  • 53:39 – Ancient ritual use of psychoactive plants and why prohibition is anti-human

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com.

Find more about Norman Ohler at substack

https://stonedsapiens.substack.com

And check out his books Blitzed and Tripped.

Transcript

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we to host and believe that they’re having a conversation with Norman ler. Norman is an investigative author and storyteller who’s bestselling books blitzed and tripped and uncovered the surprising influence of drugs from math in Nazi Germany to psychedelics and modern society.

His work challenges, how we view history and drugs. Norman, I’m really excited to have you on the show.

Norman Ohler: Thanks for having me. I’m excited too.

Sam Believ: Norman let’s start with with your story. What in your life took you to, to studying drugs and psychedelics and Nazis? What’s the story?

Norman Ohler: I don’t know. It’s a complicated question. Maybe maybe it was my upbringing in a boring German small town that made me suspicious that there must be enough, another world hidden somewhere. Like in David Limps movies when you go through the portal of an ear that you find lying on the floor and enter a totally different world and maybe that’s the real world.

So I guess I was always. Curious.

Sam Believ: So I believe you were if not the first guy, but one of the first people to actually discover that Nazi military they used. The math was, is that correct?

Norman Ohler: I made it, it’s popular and I discovered most of the facts, but my work is based on the work of, his, a historian at a southern German university who had found out that Pervitin, which was methamphetamine, was being used in the campaign against France.

And he published a scientific paper about it, which I read, but it was not very known. But it was quite interesting. So I met him and he said, where I found these documents, there’s actually a lot more, but I just don’t have the time or the interest to really go deeper into the subject. And he was so kind as to refer the actual signatures in the military archive of Germany to me.

So I knew where I had to look and that was the starting point of my extensive research. And then I was. I guess the first person to really write the story to really investigate the full story, also including the drug use of Hitler, which had not been properly examined, I would say, even though there were also already writings about this.

So I, my work is based on also the research that other people did. I would say.

Sam Believ: No, it’s it’s not a, it’s not a regular topic for the podcast, but I think it’s just really fascinating. You, you don’t really expect, to, to think about, historical people and their use of drugs or psychedelics or stimulants and things like that.

We never view history from that lens. But yeah, it kinda all makes sense when you. Add the meth, methamphetamine to the mix, the history starts to make sense, the Blitz Creek and everything. So what’s what’s the most interesting thing you found about Hitler and his drug use?

Norman Ohler: He even took an MAO inhibitor towards the end of his drug career.

I think it was Syrian. Syrian ru. An MAO inhibitor or is that a DMT containing plan?

Sam Believ: I think ACA is a DMT and Syrian RU is the MAI I’m gonna check while you’re telling the story I’m gonna check.

Norman Ohler: So Hilo is very advantageous in his drug use and he basically tried everything. He never really used ayahuasca.

I think at least I didn’t find any reference to that. ’cause I think it was completely unknown in Nazi Germany. This was like four William Burroughs discovered in the rainforest. Other than that I was quite fascinated by the extent of Hitler’s drug use, which was not only. Actually, it wasn’t really methamphetamine.

Methamphetamine was for the soldiers. And Hitler was not really a fan of methamphetamine because he was more into kind of finer highs, like opioid highs. I don’t know, finer is the right word, but he was more into opioids and cocaine than into meth. That in itself, that. That would use a lot of opioids was surprising to me, especially learning from his personal physicians private notes that he gave these drugs or medications intravenously.

So it actually received an injection almost every day, if not every day. Some days are not recorded. I thought when I re, when I saw that in the archive, that was quite extraordinary. ’cause DSS people that were guarding Hitler, they were like describing how this weird doctor always, walks in and then you know, the doors shut and then the doors open again and he walks out with a syringe and he washes it in the wash.

In the wash basin. And that’s quite weird, especially. If you know that one of the core points of Nazi ideology was their war against drugs, they invented the war against drugs. So you can see like how hypocritical they were on the one hand, putting people in concentration C for drug use on the other hand, like doing it themselves so they could improve there.

Performance or increase their mood or, work against their depression and anxiety. So that whole story is just fascinating. I just loved researching it and writing it.

Sam Believ: It is really fascinating because, MAOI, yeah. And I checked Syrian rule is the MAOI, it is basically almost halfway there.

Just one more ingredient and then you gotta, I ask, imagine if. If Hitler would have ayahuasca could have changed the history quite a bit.

Norman Ohler: I’m not really an expert on Ayahuasca yet, but I know some things and I also learned, and, but correct me if I’m wrong, that tribes have also used it to get ready for war, like to create.

Community that would be, that could defend or itself against an outsider or attack an outsider. So I think Ayahuasca not, if that is true, then it, that would mean that Ayahuasca doesn’t necessarily turn you into a peaceful or better person. It certainly could, but it also could like, create a sense of.

We against the other. So not sure how Hitler would’ve reacted on Ayahuasca. I don’t know if he would’ve seen the cosmic truth that we’re all one, or whether it would have reinforced his belief that him and the Germans were superior race. It’s hard to say. Actually.

Sam Believ: That’s a good question because we’ve given ayahuasca to more than 2000 people and in most cases it leads to.

Ego dissolution and this feeling of connectedness and love, but it’s also the container, right? But in some rare cases, for some people who already have a big ego, it actually makes their ego stronger and they get all kinds of like thoughts about how they are extra special. So yeah, I would, I don’t know.

You never know, but I’ve seen it going both ways. I think in decades the container matters more. So if you would’ve, accidentally synthesize ayahuasca farm ayahuasca, basically like the Syrian rule version. I. It would definitely do something, but we don’t know what, so it would change the history, but to which direction?

It would be, you could probably write another book about this, but you, your first book was Blitz and it was about Nazis and methamphetamine, Hitler and his drug use. And your second book took you more as strip and it took you more towards psychedelic. So there, there was connection between.

Germans Swiss LSD and this, it’s a fascinating story. So just give us give us the, your take on it for whichever angle you wanna start.

Norman Ohler: I think you should read, should all read the book. It’s hard for me to summarize it ’cause it’s I dunno. It’s a hard thing to do and the philosopher Nietzsche said, you actually shouldn’t do it.

You should let this book speak for itself. But let’s frame it that way, that I became interested in LSDA long time ago, actually, when I first took it in my twenties. But I never thought it would be become a topic for a book. I just used it for my own personal. Growth and recreation also. But I guess it’s always, for me, it’s a learning experience.

I don’t do just LSD just for fun, but it became even more serious in a way, or important when I read a study that LSD and micro doses could help against dementia, which by now I do think can work. I somehow believe that from all the evidence, I know that psychedelics are quite healthy for the brain, especially for the aging brain.

I might be wrong, but that seems to be the case to me. So that study was interesting to me because my mother suffers from Alzheimer’s and I wanted to help her. So I discussed this with my father who takes care of my mother and also with her to some degree. Especially my father who had been a judge in Germany was skeptical because he said, if LST so beneficial, why can I abide it in the pharmacy?

Which is a very obvious question, but also very naive question obviously, especially coming from a judge who’s like part of the war on drugs or at least sentenced people to prisons, to prison for using drugs. Like he did. Mostly not psychedelics, but more like heroin and cocaine, especially in my hometown in, in, in the southwest of Germany, especially heroin was quite big there.

So I told, I, I said to him I’ll, I’m going to research, why it actually did become illegal, because also I was interested in it. I about Hoffman, the discover of LSD wrote a book on his own. Discovery, which he calls LSD, my Problem Child. And in it he explains the process of LSD becoming illegal as a result to the hippie movement, overdoing the drug in the sixties.

And I, I don’t believe that story and I think that Hoffman. I don’t know why he did that. It’s an interesting question that should be researched. At one point, he omitted what happened in the late forties and in the fifties. He just doesn’t write about it, even though he must have known what happened to LSD because he was Mr.

LSD. So I tried to figure out what actually happened, focusing on the discovery point of LSD and then the later forties and the early fifties. And by going to the archives of Sandoz for which Hoffman worked and where he discovered LSD in base in Switzerland, archives that are now owned by Novartis, which is the company that bought Sandoz in the nineties, I was able to find correspondence between the CEO of Sandoz.

And the leading Nazi biochemist Koon discussing the ergo research that Sandals has done and also discussing NSD in 1943, when Sandals discovered it, the Nazis basically knew about it because this Kon guy, the German, and the guy, the Swiss CEO, they had been best friends since the twenties, which was a coincidence, or.

Maybe not a coincidence, but it was a fact. So they were friends and they stayed friends also during the dictatorship of national socialism. And Stone also was not reluctant to share his research with Kun. They always had shared their research, especially on ergot. They had exchanged, their knowledge.

So Kun the Nazi was, he knew a lot about ergo research and, received also LSD from sto. And at that time he was responsible for developing a truth drug for Hitler. ‘Cause the Nazis being paranoid, right? Wingers wanted to know, who belongs to us and who is our enemy. So the idea was to develop a drug that can extract all the secrets from someone during an interrogation, for example.

Because they had run into problems getting information out of Polish resistance fighters. So they wanted to break that resistance, that will of the other person. And then they did, in order to find out whether psychedelics could be the truth drug that they were searching for, they conducted.

As s experiments in the concentration camp of Taal in 19 43, 44, and early 45, until the camp was liberated by American military in April 45. And when it was liberated, the Americans found these documents documenting the psychedelic experiments in order to find a truth drug. So the American military.

Became interested in psychedelics, which they had never been interested in before, obviously, because psychedelics were totally new. So they were like, what is this? What is this masculine that they’re using here? What is this odorless taste of substance, which was most likely LSD that they were using here?

And that interest was then adopted by the CIA, which was formed in 47, which was. The central intelligence agency that was supposed to bring America into shape as being the superpower in competition with the Soviet Union in the emerging Cold War. The CIA kind of took over the truth drug research from the military, which had taken over from it, taken it over from the Nazis.

So that’s the line of truth drug experiments that I was able to. Yeah, describe and tripped, which had never been, to my knowledge, that link has never been found or described. So that what, that’s what makes the book tripped unique and obviously also the story that I then bring back to my father in the end of the book.

That’s just a, I really summed it up very briefly. The whole is quite is quite fascinating actually. So I tell my father the story, then he kinda realizes, yeah, LSD was not made illegal because it’s dangerous for your health, but it was made illegal for political and ideological reasons.

And those reasons did not apply to him at this point. And then he decided to use LSD with my mother together in Myosis. And that actually. Didn’t lead to her recovery, but it did lead to a slowing down of the disease and of improving her cognitive abilities. So that’s the happy ending of Trip.

Sam Believ: Yeah. Thank you for summarizing it. Yeah, I haven’t had a chance to read the books, but I’ve listened to quite a few podcasts, so I know that the books are really good. People say that they were. They’re really well written and they’re fun to read. ’cause I believe also in, in beginning of your career, you were you’re a no affection writer but yeah,

Norman Ohler: podcast just scratching the surface,

Sam Believ: yeah.

Norman Ohler: The books go. No,

Sam Believ: I definitely recommend Irv one to read the book, and I will definitely find that myself. The story is is just it’s pretty interesting how, one person in this case, you, yourself because you just looked at things differently. You discovered like this new angle and and like we all kinda accept the conventional story, like in Michael Pollan’s books, there was LSD and hippies overused it, but it’s like basically their, the reason LSD spread to us was because.

CIA took interest in it was because of Nazis had interest in it. And it’s like then this MK alter experiment, right? That kinda went astray. So it’s like we, maybe we wouldn’t have that second wave of psychedelics, if not for CIA. Like it’s interesting

Norman Ohler: how there’s going deeper. Yeah. That’s what that’s what John Lenon.

Said we have to thank the CIA ’cause they brought us LSD. I probably wouldn’t go so far as to thank the CIA, but because there was also at the same time, which maybe John Len didn’t know a lot of legitimate LSD research, Sandoz also gave LSD, they gave a lot to the CIA, they did. And the CIA tried to get a monopoly on LSD, but it didn’t have it for quite a while, and Sundus also gave it to researchers actually for free.

You just had to write to DU in the fifties saying that you wanna do a research with LSD and you’ve got free samples. They never sold it. This, I think they changed to selling at a certain point in time, but that was quite shortly before it became illegal for a long time. You could just get it from them because they were also interested in the reports.

You know what, because they also had, they didn’t really know what it’s good for. It was a problem for them as it is for pharmaceutical, psychedelic pharmaceutical startups today to really turn a psychedelic into a product because the regulations of, for example, the FDA in America or of other regulating bodies in other countries.

They’re not really designed to evaluate and appreciate psychedelic medicines because they’re just different animals. So it’s hard for pharmaceutical companies to put them onto the market. And Sando completely failed. They were not able to turn LSD into a product. And certainly the pressure from the CIA, it didn’t help at all, but even without that pressure, it would’ve been difficult for them to do it.

Sam Believ: Yeah. So you mentioned the, the effects on the brain and the story with your mother and that her symptoms improved. So I can’t really talk about all psychedelics, but so I was speaking to you for a while before maps, and then we met at Maps in person.

Also at Maps I met. This guy, Luke Jensen, I also interviewed him for the podcast, and now he’s he’s here at the retreat. And we’re doing a study where we brain map people before the IAS retreat and after IAS retreat. And so far it’s, it’s, the results are really good. It’s very clear.

We just need a big, bigger sample size, so it definitely works. What changes

Norman Ohler: in the brain?

What changes in the brain?

Sam Believ: So that’s the weirdest part is that, if you take, for example, a medication of some sorts, you know that it’s going to improve something and increase something and decrease something else.

Like I, I’m still very new to it, but what he describes it somehow Ayahuasca can increase and decrease same areas of the brain depending on what is needed. So that’s a little bit woo. The conclusion is somehow psychedelics or this plant medicines, traditional plant medicines they affect the brain for the better.

So if, let’s say you have low activity in a certain area of the brain, it will increase it. If you have high activity, it will decrease it, which is, which kind of makes no sense from phar pharmacological point of view, but that’s the observation. So basically the brain improves. And that there is like scores to measure it.

We’re still very early to it. We maybe have scan scanned maybe 30 brains or so. But it seems very interesting and hopefully, but when you come visit we can scan your brain as well. Yeah. If you, of course

Norman Ohler: we find it highly absurd that like governments are not trying to develop this for the good of their own citizens.

If I was. Leading a nation, I would probably want everyone to be as smart as possible. So I would encourage people to research something like brain mapping. And but our governments, they do the opposite. They make it actually legal to use these substances. And then you have to, it’s really strange.

It doesn’t make sense to me from a leadership point of view. Unless you want like a society full of dumb people, which is probably what capitalist societies are aiming for. So people just become consumers instead of liberated beings. That’s why we have to get rid of capitalism, by the way.

Sam Believ: It’s a, it is definitely a little political and it’s hard to know exactly what’s going on one, one way.

One way would be to assume that there is some kind of thought behind it and some kind of conspiracy and they just, for example, big Pharma doesn’t want Ayahuasca to get popular. But also from the government point of view, I think government want, if I was government, I would want like a lot of very well-trained people that know one specific thing, but they don’t really question.

How the things are done. And if you look you as a, journalist and now historian through your books, you probably found many moments where governments are not really doing the right thing. There’s like ulterior motives and I definitely question the way our society’s structured and you need unhappy people.

In order to consume, if you’re really happy, if you’re really grounded, you’re probably gonna live somewhere close to nature, just eat good food and you’re probably not gonna buy the absolute newest iPhone because there won’t be any necessity. So there’s definitely some problems with that, and I think psychedelics for, fortunately for us, and unfortunately for governments.

Kinda reveal it to people, the other people that came here, for example, to LA Wire and they just said I don’t wanna do this job anymore. I don’t wanna, have this relationship or whatever. It just gets, becomes obviously clear to them almost immediately. What do you think what’s the perfect society and then how do you think that tech dogs can improve us as, humans, maybe help us evolve.

Norman Ohler: I think the perfect society must be an egalitarian planetary society where every human being has the same political rights. And we’re also, the social situations are, coming towards each other. It’s intolerable that some of us live in. Overabundance while others are actually starving.

‘Cause people are not starving ’cause they’re like lazy or useless human beings. It’s just because they’re unlucky being born in a certain area. And I think that a happy human society can only be one where we acknowledge, that we’re all different, obviously, but at the same time that we, are empathetic, loving creatures that take care of each other.

So we have to find a way to organize this. So I have a few ideas, like a global minimum, basic income to which every human being is entitled. I think there should be no borders. Everyone should have the right to live in Columbia or in Thailand or in Germany. And I think we need to curb the power of the nation states.

We have to abolish national armies. We have to have a taboo on violence against other human beings, and we have to organize ourselves. Somewhat egalitarian and just way on a planetary scale, which probably will work with the help of a an AI system or a web of AI systems that help us and support us and that help us with the distribution of.

Food and wealth and raw materials. And so it’s a completely different society that I envision will come after this society that we have right now, which is a society based on separation violence. Prohibition will seed to exist, stop to exist. So I’m, I think there will be a completely different way of life.

I just hope that I will still see it, and that you will still see it. I don’t know how long it will take. The current system could collapse quite quickly, but it could also, drag on for another a hundred years, which of course would be a drag because so many people will suffer and die and the planet will be ruined.

So I think we are living in a pre-revolutionary situation, and we just have to, we just have to organize in a way, like we have to get, we have to, probably develop a blockchain based artificial intelligence including. Ways to communicate, which are not the social media channels we’re using right now but that which are channels which enable us to keep our data and not, give our data to some asshole in the United States who then sells it to, to make advertisement, to manipulate our brainwaves and all this shit.

A actually, we’re really in deep shit right now. We all feel it that the capitalist system that we have, lets evolve. Actually since the nineties, I would say, since Bill Clinton, enabled like this high speed capitalism to really take over. I think we can all sense that this is coming to an end.

I think the war in Gaza right now is like a, we can see what’s happening if we continue to live this way. It’s just it’s just. Horrible. How we treat other people by now. We just, we starve them to death and destroy them from the from the air with like planes, like dropping bombs on tents and, what the fuck is going on?

Is this really, this is really a disgrace from, for humankind how we are living right now with these leaders in the United States. Criminals in the government, in Israel, criminals in the government, and Germany is the same. It’s no real, like all China, Russia, they’re all North Korea, Iran they’re all ruled by ruthless criminals.

Turkey it’s really hardcore. And this is not for the good of us. Human beings. And this is actually what my next book is about. I’m writing a new world history, which is called Stone Sapiens, which kind of makes it clear what our history so far has been and who we actually are as human beings and what we need to do to create a different narrative and, get rid of these chains that are.

Holding us all back and creating so much suffering on the planet right now.

Sam Believ: Yeah, there’s there, it’s a definitely a noteworthy topic to write about. And I It seems obvious, yeah. That something is really wrong right now. I like to say that we’re sort in arms race like everyone with people that want to raise the consciousness.

Through plant medicines, meditation, and books and many things like this to kinda tell people like, okay, pay attention. This is what we are. And then on the other side, it’s people that are just crazy and all they want is more power and they don’t wanna let go of that power.

It’s depending on who wins, we either gonna disappear as a species or maybe evolve to the next step. And I kinda like your stone sapiens name, but. Definitely don’t like it. I like it. Yeah. Huh. Okay. I think that if we get to the point where psychedelics are mainstream, it will just get more difficult for people to ignore the deeper layers as in like spiritual reality of existence.

And there were not just these me bags living and dying, but it’s really interesting. Somebody said that I remember lots of quotes, but I never remember from whom, so I’m really ashamed always that, I dunno, but somebody said that capitalism is the worst system, but it’s the only system that worked so far.

And obviously I was. I was born in Soviet Union and that was my birth certificate actually has hammer and sickle, and then I know that story. Obviously that didn’t work out, but I also have keen interest in blockchain and obviously psychedelics and what you said. I’ve also heard about it a long time ago that the reason socialism doesn’t work is because this planned economy where you have to spread things.

It doesn’t work because it’s so hard to redistribute. But if you get internet of things and blockchain and ai maybe there’s a way to make it work. So AI could either help fix us or destroy us. There’s just a, it is a, it’s a really interesting time to be alive and it’s there’s this Chinese proverb that says, I wish you live an interesting time, which is supposed to be like a.

Like a negative thing to say because interesting times are the times where, which are also the most painful. So yeah I rarely talk about politics on this podcast. It’s really interesting and I hope I’m not gonna offend anyone, but Yeah. It’s interesting ’cause we are in this space, right?

Healing space and people come and we heal them, but it’s also, we’re in a capitalistic society, so we need to like charge prices and pay wages and it’s. It’s difficult because for me, as someone who tries to find that balance between spirituality and business, it’s a really difficult balance because like those energies seem to be so opposed to each other, but obviously there’s that, there doesn’t seem to be any other way unless you have huge amounts of money or something like that.

Yeah, I just just throw out, throw lots of words out there. I don’t know if you have any. F future thoughts or maybe tell us more about your book? What do you think is

Norman Ohler: the next step? No, also my gut feeling is that capitalism is corresponding to our way of also doing trade.

And I think it makes sense that that we put a value on our, services or on our goods. I think that unre, I think we can see by now that unregulated capitalism on a global scale doesn’t work ’cause it creates excessive behavior which results in destruction of the planet and in, in mass wars.

So I think we must find a way to regulate capitalism. And I don’t think this is a contradiction. I don’t think capitalism. Needs to be unregulated to be capitalism. I think capitalism actually needs to be regulated and this can be done through, laws which, for example, regulate the size of a corporation or regulate other things.

So I think actually, because I also don’t believe in the planned economy, it really didn’t work in the eastern block. Because who does the planning? Maybe if the, if there is the blockchain ai that can do the planning and we all agree that this is the way to go forward, maybe that’s a different ball game.

So I think actually we do need a new type of AI because so far the AI that we have, if I understand it correctly, are owned by certain corporations. Which then of course have a capitalist, monetary interest is behind the ai. I think we need, just like we have Bitcoin, I think we need like a free AI that we can all participate and that is not regulated by one person or one one company.

So I think actually coding and programming. Incredibly important, and we need like libertarian or freethinking people on that front who, don’t do it for meta or for some other bullshit corporation, but actually do it for, creating a free a free network. I think we, we really need that.

And, then I don’t think we need to get rid of capitalism because we like us to compete. We like to be different. We just don’t want billionaires. And then 1 billion people starving to death. That’s what we don’t want. And that is what is going to happen if we don’t regulate capitalism.

So we have to regulate capitalism, especially our American friends have to get used to that thought. ’cause it’s a very un-American thought. It’s the only thought that will, move us forward. So we have to find a way to regulate the excesses of capitalism. So yeah, I’m curious, how in how inventive in flexible we are going to be in the future.

And obviously psychedelics help us to become. Better people, even though I said before that not necessarily you become a better person, but I would certainly say that the tendency to understand more about yourself and about the limits of your ego and about empathy and understanding that we’re all one.

I think a lot of these like things that I would consider as good things. Come or are in fact supported by psychedelics without wanting to sound too naive I think it’s absolutely important that the ban on psychedelics is being lifted. A free planetary society obviously will be a society without, prohibition.

And we all must, maybe that’s the next step that we almost work on a global scale against our governments who still try to prevent us taking these substances. I think that’s quite important, and I see it as an important step in the liberation of our species. And of course, that’s the reason why, it’s, why it’s forbidden, because governments don’t want us to be free.

As you said before, they want us to be, dumb consumers, but that’s not gonna stand, and it’s, it doesn’t it’s not what we really want as human beings. It’s just amazing how many people are actually buying into it. And we all, in a way buying into it on a daily basis.

If we live like in a city or something like that, we. We buy like a coffee that’s way too expensive. And but we just have to, we just have to be aware and we have to be smart and we have to be sensitive. And that’s a challenge for every person. Like every person has to change. And the way to change is actually to do therapy.

And psychedelics are a therapy that is the quickest that can work for neuro. A, a big amount of, for everybody actually, I would say, or for most people it can be very beneficial. Or just love, we have to love, we have to, but some people just don’t know how it is to love, like I didn’t know for a long time.

So it’s not so easy. We grow up in in an, in a strange world, full of machines and cold behavior, especially. Like Germany or in the northern, north, northwestern hemisphere of the planet. It’s because we’re so focused on external things, on money on our egos we really have to form as human beings.

We have to get back to who we really are because I think we’re capable to do so much more. And whenever you meet. A nice human being, that can happen like every day. Just going to the market and buying a bunch of apples from a woman that, has, smiles at you from the heart, it’s all there.

We just have to be conscious of it and be aware of it and implement it in all of our actions in our daily lives as well as in our spiritual practice.

Sam Believ: Yeah, everything you talk about from, loving more and being more creative and just that evolution of consciousness. I think that definitely psychedelics is that secret ingredient that we’re missing as a society.

It’s just a matter of how long it will take, and as you said, whether we’ll still be alive for it. And the world is so crazy right now that like people, when they come here and they drink ayahuasca with us, we tell them. When they go back home to, to not watch the news and to try to, focus on themselves.

Because at the end of the day, the only thing we can do is start with ourselves and just get saner and happier and more loving, and then hopefully it will spill over to the society. But. It’s interesting that you mentioned Germany and my, my retreat is called Lara, which is like two words put together.

And I, for a period of time, I had so many German employees that we had this joke and we called it Dasra because we had more than half of our team were German speakers. And rolling jokingly, we call it das. Okay. But lots of Germans are attracted

Norman Ohler: to economic of Ayahuasca probably.

Sam Believ: Yeah.

And it helps a lot to loosen up and reconnect. I’m from Latvia originally, which is not too dissimilar from Germany in the way people act and live their lives. So what have you noticed so far with, how’s it, how’s in Germany? Do you see more people interested?

Are people reading your books to learn more about, history and then they get, get excited about psychedelics or what do you think what do you think about German future with plant medicines or psychedelics?

Norman Ohler: I live in Berlin, which is probably the most liberated place in Germany.

Most educated place. So there’s like tons of people who do psychedelics and work on themselves and have reached some kind of higher consciousness. But the psychedelic scene is still not as big as, for example, in the United States where it’s like already like totally mainstream to be like psychedelic, which I think is great.

And I would not be surprised if the United States would be the first, will be the first. Western country that legalizes psychedelics, which would be great because it would probably have an effect on other countries. So in Germany we’re like, we’re not like leading the PAC in terms of the psychedelic revolution.

But I don’t think we’re like lagging behind. I think we’re like in the middle field. My books are being read, I’m known or my work’s known in Germany. So I think it’s okay, but still, we have very conservative governments that supports wars and behaves and completely ir irresponsible, despicable way.

That’s actually why I want to run also in politics in Germany. I want to become German chancellor in eight years, so my campaign is slowly starting. The next elections are in four years. I will already want to be, take part with my new party in elections, and then in eight years I want to take over the country and then dismantle the system from within.

And work for the planetary society that will actually overcome nation states. If that works, of course Germany would, obviously also legalize all psychedelics immediately. So I would ask for every, anyone that listens to this podcast to support my campaign.

Sam Believ: Yeah. If if you’re, especially if they’re German, right?

I’m assuming.

Norman Ohler: Yeah. But also, non Germans can support, yeah. It’s basically, it’s an international movement, the stone sapiens movement. It’s not just, it’s not just, it’s not about Germany, it’s about humans.

Sam Believ: How can they support you? Is there some kinda link you have or something they need to sign or,

Norman Ohler: It’s still I’m still like starting the political movement right now, but you could already subscribe to my substack with, and then you will be, then you will keep in touch with the developments. That’s the stone sapiens Substack. So I invite everyone to join at least for free.

Or even for with paid with a paid subscription. Then of course you will support the evolving community. Would be good.

Sam Believ: Sounds good. You do sound very passionate about those things, so you do. Even though you’re a journalist and historian, you do feel more, you do feel more like a politician.

I can see that that side of you,

Norman Ohler: Or it needs changing. I think I could help bring about some of that change. I think it’s fun and I don’t wanna leave politics to all these assholes that are doing it right now. Because they actually have a lot of power and they do a lot of bad things.

So it would be nice to change that a little bit.

Sam Believ: I hope you succeed. It would be great to have met you then. Yeah, I

Norman Ohler: would come as German chancellor to Columbia and pay a visit. Sounds

Sam Believ: good. Maybe we can spread it to here as well. Like for example, in Colombia there’s this big problem with coca and cocaine and stuff like that.

I think if they would just legalize it, it would take away the money from the criminals and there’s.

Norman Ohler: Yeah, of course. Fighting, fighting drugs is like, all drugs have to be legalized. Also the bad drugs have to be legalized, ’cause they’re not really bad. They’re just handled in a very bad way.

Coca was a sacred plan for a very long time, and there’s no reason why it should be illegal now. Obviously it’s a way to keep countries like Colo and Mexico down, let them, sink in, drug war, let them, let not, let them not prosper because obviously drug cartels would be corporations, that would be companies that would be regulated and that would pay taxes, and that would employ people.

That would then, process their products, which might be, heavily regulated. But, the current situations in Columbia certainly cannot go on like this. And also in Mexico, it’s just drowning in violence. And that’s because of the war on drugs?

Sam Believ: Yeah. The Coco has has a good history before it was synthesized and taken away from its tradition. Speaking of which, I know you, you mentioned in some interview that psychedelics were always used as ritual. There was always some kind of tradition historically as you research this topic. So what have you found in that direction? Why is that

Norman Ohler: that’s like a very long answer because it concerns so many substances in so many places.

Of the world. And I certainly examine them all in, in the new book Stones, sapiens. But I don’t know how to summarize it. Basically psychoactive plants have always been with us because they do stimulate our brain and we are the creatures of the brain. That’s our that is our unique.

Will feature that sets us apart from the animals. And that comes with or that is supported at least by drugs or psychoactive compounds. So it’s normal for humans to take stuff, and change their brain. The idea to. Make drugs illegal is like a completely nonsensical idea. It’s like an anti-human approach basically.

So it’s, I think there will be obviously a time in history where we will, shake our heads. You know that in the 20th century, in the 21st century, drugs were like illegal and you they would put you in prison if you would take like magic mushrooms. It was a little, that just doesn’t make.

Any sense from an evolutionary standpoint?

Sam Believ: Yeah. Especially given how. The, those plants, they grow everywhere. Like here recently we had a guest and she came and we had this decorative plant that’s just a pretty plant. And she’s do you know, this is, it’s a psychedelic, and a lot of the plants we don’t even know are psychedelic.

And most plants contain DMT in some shape or form. Yeah, it’s it’s very hard to avoid people from consuming drugs or medicines. For example, here in the common neuro. You can find the mushrooms, like how can you control that? So yeah I I agree. It’s it’s probably the right way to go but yeah, it’s time for us to wrap up.

I think it’s late there in Germany. Any, any last messages to the audience and where can they find your books and your links and stuff like that you wanna share?

Norman Ohler: I would, emphasize again on the Substack, don’t say aps. And of course, check out the books.

They’re available also in Spanish in English or in other languages. I think it’s fun to read a book once in a while, so why not start with Trip?

Sam Believ: Sounds good. I haven’t read, but of what I’ve found. That’s a really great book, so I recommend it guys. Yeah. Norman, it was a pleasure having you on, and I hope you, you finally make your way to the wire soon.

And Noah, you were supposed to be here even sooner, but eventually make it happen.

Norman Ohler: I will come for sure. ’cause I haven’t had my really good ayahuasca experience yet, so I’m curious whether it will ever happen and maybe a geo retreat. It will.

Sam Believ: If you count for a week, I can almost guarantee you that you’ll have a good ioas experience.

If I come, I’ll stay for a week for sure. Yeah. If you count for four days and I’ll give you like 80% chance, but one week is, I’ll come for 99%. Okay, cool. Cool. Norman thank you so much. Guys, as always, you’ll be listening to Ayahuasca podcast you host, and I’ll see you in the next episode.

In this episode of Ayahuasca Podcast, host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Simon Ruffell — psychiatrist, researcher, and co-founder of Onaya Sciences. Simon is known for bridging Western psychiatry and traditional Amazonian plant medicine, completing a PhD on the therapeutic effects of ayahuasca and training in Shipibo curanderismo in Peru.

We touch upon topics of:

  • (00:47) Simon’s journey from psychiatry to the Amazon
  • (08:33) How ayahuasca heals: neuroplasticity, epigenetics & spirit work
  • (13:18) Indigenous perspectives on balance and illness
  • (16:11) Designing research with shamans & translating indigenous knowledge
  • (22:11) Safety concerns in Western psychedelic use without shamans
  • (31:05) 80% PTSD remission and other research findings
  • (35:23) Synchronicities and destiny on the healing path
  • (44:18) Ego traps: rushing to become a shaman
  • (50:36) Rethinking psychedelic education and training models
  • (58:52) The story and spirit of Agua Florida & evolving traditions

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com.

Find more about Dr. Simon Ruffell and Onaya Sciences at http://www.onaya.science and on Instagram @drsimonruffell.

Transcript

Dr. Simon Ruffell: You’re listening to ayahuasca podcast.com. Sometimes you get people who engage in indigenous practices and they flip and they go into a new way of understanding. They go into a new way of understanding the world, and then they hold onto that so strongly and they reject the whole of Western science and they think, oh no, that’s Western medicine.

It doesn’t have the answers. It’s not true. I think the answer is that you can hold both at once. Knowledge is plural. It doesn’t have to be that if you engage in. Indigenous knowledge that Western knowledge is incorrect. It really doesn’t. I think you can have an understanding of both and you can hold both as true.

And that’s really where like true understanding and true progress comes when you have that understanding that knowledge is plural. And we’re seeing that across the board with all of our published research over the last 10 years. So we’ve seen significant and sustained improvements in depression and anxiety, improvements in self-compassion, decreases in global distress.

We’ve seen decreases in how neurotic participants are increases in how agreeable they are, increases in how mindful they are. All of these different areas. We’ve seen that across the board. But again, knowing at least some of the process behind the way that Ayahuasca works, I do also feel like there’s more that we can be showing here.

This is really just looking at the ayahuasca process through a keyhole, but it works to demonstrate how ayahuasca might be beneficial to some people and to explain that in a way the Westerners can understand.

Sam Believ: Hi guys, and welcome to our podcast. As always, we do the host, Sam, believe. Today I’m having a conversation with Simon Ruffle. Dr. Simon Ruffle is a psychiatrist, researcher and co-founder of Anaya Sciences. He’s known for his pioneering work on ayahuasca and mental health, combining Western psychiatry with traditional Amazonian plant medicine.

He completed his PhD studying the therapeutic effects of ayahuasca and has worked closely with indigenous healers in Peru. This episode is sponsored by Lara Ayahuasca Retreat. At Laira, we combine affordability, accessibility, and authenticity. Laira, connect, heal, grow. Guys, I’m looking forward to hosting you.

Simon, welcome to the show. Thanks

Dr. Simon Ruffell: so much, Sam. It’s a pleasure to

Sam Believ: be here. Simon tell us your story. First of all, your story going into the mental health field, and then finding psychedelics in it.

Dr. Simon Ruffell: Yeah, for sure. So I started off studying medicine in in the uk mainly because I was really interested in psychiatry.

So I was always fascinated with the human mind. I always found it incredibly interesting. I always found people really interesting, specifically what happens when, quote unquote, their brain seems to go wrong, when their mind goes wrong. What is that? What explanations do we have? For that, for mental illness.

Why does that happen? And so I ended up going to medical school and I spent six years studying medicine, studying a load of stuff that I wasn’t actually that interested in order to get to psychiatry. And I got through medical school, got to psychiatry, and I loved it. I absolutely loved it.

I loved everything about it. I loved the patients that I was seeing. I found it super interesting. I loved helping people. I loved the theory behind it, studying it. The only thing that I didn’t love, which was big issues, that a lot of the patients that we were treating didn’t seem to get significantly better.

And that’s a major issue in psychiatry. It’s not just me who thinks this. There are many psychiatrists who now say the psychiatry is in crisis. It’s become a palliative specialty. We don’t use the word cure. We just try keep people in remission from mental health problems. And I spent a few years working in psychiatry with this on my mind, and then I decided to take a bit of a break from medicine and I decided to go and work with different cultures around the world to try and find other ways to treating mental health problems.

And eventually I ended up, I guess I, I would say through a stroke of fate or luck, depending on the way that you think of it. With somebody who was training to be a ero in Guatemala, and he was actually on holiday, he was actually taking a break from his work in Peru and he was based at a center in the Peruvian, Amazon where he was training.

And so I started speaking to him about medicine. He was telling me all of these things. He was telling me how he seemingly with ease was treating many of the conditions that I’d been really struggling to treat in my own patients back home. So he was talking about treating anxiety, treating depression, treating PTSD in ways that I’d never heard anyone talking about it in terms of curing it, in terms of removing the root cause of it and what’s more, he seemed to be saying that the way that he was doing it wasn’t just with Ayahuasca, but it was using ayahuasca as a tool to connect with spirits.

And it was the spirits. Of ayahuasca or the spirits that you could access through ayahuasca that were actually treating the patients as well as other medicines that were being used as well. So I was obviously fascinated by this. I couldn’t quite believe that this man was just saying these things out loud.

Not only that he believed them and that they were quite far out for me as a western medical doctor, as a western psychiatrist, but that he seemed to be saying that there were communities within the Amazon rainforest that you could speak to, that you could go to, that you could form a relationship with, and that they could teach you how to do this in your lifetime.

Which for me was just fascinating. I was just had to know more about this. And so I ended up going down to Peru with this man. I did an ayahuasca an ayahuasca retreat, which was, it was amazing. Like it was absolutely amazing. But I didn’t I didn’t start immediately believing in spirits. I didn’t start immediately thinking that this was the way that Ayahuasca was working.

But I did think that we should be researching this and I wanted to explore it more. So I started looking all of the research that had been done into ayahuasca previously, and I found that there was some research looking at ayahuasca. There was research looking at ayahuasca churches throughout Brazil.

There was anthropological research looking at ayahuasca and the Amazon rainforest, but there was very little empirical scientific research looking at ayahuasca. So I started looking at the effects of ayahuasca on personality. We then got more funding after that, started looking at the effects of ayahuasca on common mental health conditions and epigenetic change.

And it wasn’t after going back and forward to the Amazon rainforest for a good four years. Trying to fit everything that I was experiencing when I was drinking ayahuasca with the maestros that I was working with into a Western scientific box, that my perception of health and wellbeing and really the nature of reality took a significant shift into the Shabo way of understanding.

And I started training in with the Shabo in 2019. I’ve been doing that pretty seriously since then.

Sam Believ: Thank you for sharing your story. Fascinating. It’s yeah, I find myself in somewhat of a similar position where you’re forced to create a new worldview. It’s I don’t completely accept neither the Western or Amazonia worldview.

I think there’s there must be a truth somewhere in the middle and I’m still trying to form it. And it’s a sort of interesting thing that people rarely. Have to do, generally you just,

Dr. Simon Ruffell: you’re just born into a world here. Just to pick up on that as well, I think this is something that’s really on my mind at the moment, is this, truth quote unquote truth.

What is truth? And I find that people, at least in my experience, and people who are trained in Western science or people who are just from a western background, hold onto that belief so strongly. And then sometimes you get people who engage in indigenous practices and they flip and they go into a new way of understanding.

They go into a new way of understanding the world and then they hold onto that so strongly and they reject the whole of Western science and they think, oh no, that’s, Western medicine doesn’t have the answers. It’s not true. I think the answer is that you can hold both at once. Knowledge is plural. It doesn’t have to be that if you engage in indigenous knowledge that Western knowledge is incorrect.

It really doesn’t. I think you can. You can have an understanding of both and you can hold both as true. And that’s really where like true understanding and true progress comes when you have that understanding that knowledge is plural.

Sam Believ: Yeah. Holding opposing truths or, paradoxical kind of information requires a certain level of maturity.

So it, it is definitely possible, but it’s not easy. And but people sorta like extremes, if you go on YouTube, it’s there’s carnivore diets, there’s vegan diets there’s no popular people that are gonna talk to you about what about we just do it this, something in the middle where it’s actually good for everyone, but it’s just not sexy enough.

It’s not interesting. So there’s also this part of it, it’s like you, you gotta choose your extreme. So what is your. What is your current worldview like? What are you lending on? Especially from the point of view of then how does the ayahuasca healing works? When I first came into Ayahuasca and I’m not a doctor, but I’m an engineer by trade, and then when I discovered Ayahuasca, I was like, okay, I’m gonna drink this and it’s gonna increase my neuroplasticity and it’s gonna remove my depression in some whatever way.

I didn’t understand it. And of course I think about it differently now, but what is your worldview or customer vision or, especially in like, how does I, how does Ayahuasca heal people? I

Dr. Simon Ruffell: think in the way that you just said. For sure. And also in the way that the indigenous cord that I work with also say, so I fully believe that Ayahuasca induces neuroplasticity, that the DMT within ayahuasca bias, the serotonin receptors in our brain, and it works in many other ways. Our current research is showing that it could be working epigenetically, so it could be changing the expression of our genes which is really exciting. So we’re specifically looking at whether it can reverse the expression of genes that have been changed as a result of trauma and a result of stress.

And it seems that Ayahuasca potentially could be doing that. We have original data that’s showing that we’re looking at the effects of ayahuasca on the gut microbiome. It shows that ayahuasca could be having an impact on the gut microbiome. All of these things are the way that Ayahuasca works. 100%. That is how Ayahuasca works.

But at the same time, I fully believe that Ayahuasca also works through opening you up to the spirit world through removing energetic blockages, through restoring balance in your energetic field. And there’s something that the Shaba called, and it does this through. And through vibration, through sound, through healing, and through spirits, it’s, they’re both 100% true.

I don’t think that having a belief in one of these means there’s, you can’t have a belief in the other one. They’re both as important in my opinion and in my experience,

Sam Believ: I’m getting an analogy coming to my brain a very engineering one. But it’s you have a car, you have a car, right? And you have a motor, and you have your fuel system.

You also have your electrical system but also you have the, the cooling system and it’s arguing no it’s the cooling system that needs to work in order for the car to work. And it’s no, you don’t get it. It’s the fuel system. So it’s the spiritual level, the physical level, the mental level, and probably even few more other levels in between.

That’s how I start to view it now, but also the priority, not being the physical, but it’s like the spiritual that kind of defines the physical and not the other way around or maybe also the other way around, but like, how would you like prioritize those three? Or do you even agree with that sort of

Dr. Simon Ruffell: model?

Yeah, totally. If we’re going back to the analogy of a car saying, no, it’s the cooling system, no, it’s the whatever system. It makes me think what systems are we not aware of? In, in science we’re still exploring how is could ioas could work from a neurobiological perspective. And the Shapiro have an excellent understanding of how ASCA works from a spiritual perspective.

What other perspectives are there? What other ways is Ayahuasca working that neither of us aware of? I’m sure there’s, I’m sure there’s a whole load of information that we don’t know about right now, which is super interesting to consider.

Sam Believ: We’re almost, in a way and I really like that understanding of ayahuasca being extremely advanced piece of technology.

And we’re thinking, oh, it’s ancient, so it means, it’s like, it’s just simple, but it’s so advanced that it’s there’s this, I don’t know this, the name of this movie with monkeys find Some Object or something like that. And they’re like, that’s us, kinda like western people that ask what is it like poking it?

It’s a person in some tribe and contact the tribe finding an MacBook, and trying to understand how to use it. And in that case, I think indigenous people they’re more advanced and we just have to accept it. But from a scientific point of view, and you’re a scientist and you do studies, which is really cool, but like, how do we.

How do we even get to study spirits? Like w will Western science, or at least our scientific method ever be able to prove anything without being laughed at?

Dr. Simon Ruffell: That is such a good question, and that’s something that I spend a lot of time thinking about. Before we get to that question, I just want to, just to pick up on something that you mentioned previously about how Iowa works, ayahuasca works biologically, how it works spiritually, and those different levels of healing.

And one, one thing that the SHA taught me, which I have found really interesting, just to give more of a, an understanding of how healing and how illness works from an indigenous point of view, was that there are three different levels when it comes to healing. Three different colors, basic levels, and it’s all about balance.

And should people call eros, sometimes they talk about healing, but in my experience, they more talk about balance, about whether you’re in harmony with what your yourself, your environment, other people, your ancestry, all of those kinds of things. And so when we think about healing and balance from a Shapiro point of view, should people start off by saying, okay, so if you are out of balance initially, it will manifest spiritually.

You’ll be out of balance spiritually. And this is really this higher level that many people in the west probably wouldn’t be able to pick up on. They probably wouldn’t be able to notice it unless you’ve done some training or you might notice it, but you won’t really understand what it’s. And if you don’t address that, if you don’t address being out of balance spiritually, then it’ll begin to manifest psychologically.

You begin to get anxiety, you begin to get depression. You begin to get out of balance there psychologically. And then if you don’t address that, then it’ll come to the final level, the third level, which is physically you begin to develop all of these kinds of physical symptoms. So again, indigenous healing is already what we would call integrative medicine before, they’ve even tried to think about preventative medicine.

So there’s already this complexity to the way that indigenous peoples are approaching healing and wellness. The with just getting to when it comes to Western medicine. Now, when it comes to scientific investigations, this has been a really interesting journey that, that I’ve been on and that we now I, which is the organization that I run, have been on over the last decade.

And it maps our journey a as an organization and our spiritual beliefs. And many of the other people who work at ON have started training in called Isma as well, which is fantastic. So they’re dual trained in Western science and indigenous medicines. And we started off our slogan at on is to try and bridge the gap between western medicine and indigenous knowledge, but what does that actually mean?

Like what does that actually look like in practice? And so we started off by setting up something called the Indigenous Advisory Board, which is the Accordant das that we work with in the Cordata. And some indigenous peoples from Australia as well are also on that advisory board. And so we design studies together.

We come up with the concepts for studies. We speak about what it is that we want to investigate and then we try and put that into academic terms. We then interpret the results together. So we do the research and we get the findings, and then we ask, we speak to the indigenous peoples that we work with to find out how they would interpret those findings.

And then we then disseminate that information to communities that we work with. So usually involves translating everything into Spanish, putting into layman’s terms, and trying to get out there into this the shabo communities that we’re working with. And so in practice, what that’s looked like is various different things.

Like we spoke to Don Rooke who’s one of the maestros that I apprentice under. And he said that he wanted to look at the communication and the relationship between humans and plants. And so we immediately thought how on earth do you do that? From a scientific point of view, how on earth do you look at that communication?

So we were thinking, okay, the relationship, how could we translate the relationship between humans and plants into western science? And we came up with an idea to look at this concept called nature relatedness, which is how, what how closely somebody feels that they are part of nature, whether they feel like one with nature, whether they feel like there’s any distance between them and nature, whether they feel that if they harm nature, they harm themselves, those kinds of things.

So that was one way that we tried to translate what Rono was saying into western science. He then said that he wanted to look at the impact of different IDOs on participants. So he wanted to see how a healing I actually helps somebody as opposed to a protection I, and we immediately thought oh my goodness.

Like how on earth do we do this? How on earth do we look at that from a scientific point of view? And so what we ended up doing was something called EEG Hyper scanning, which is when you get multiple E EEG caps and you put them on participants all at the same time. We did that in ceremonies, and we then timestamped rono singing his OTs and then translated all of that into English so that we could see when he was singing about protection versus when he was singing about healing.

And then we timestamped the changes in people’s brainwaves so that we could correlate singing about protection and brainwaves to singing about healing and brainwaves to see if there was any difference. And so after that, we were thinking like, oh, great. Okay. This is, we’re pretty, I think we’ve done pretty well here.

That was almost an impossible task that Rono gave us, but I think we’ve managed to translate it. And then when we spoke to Rono afterwards, he just said, yeah Simon, you may have these caps on people in ceremony so that you can think at their brain waves. But actually I have caps on each of you in the ceremonies in the spirit world, and I’m picking up on everything that you can’t pick up on, and my caps are far superior to yours.

And it got me thinking are we actually looking at what Rono wanted to look at? We’re looking at brainwaves. Can we pick up on the technology of iCards? Do we have that kind of technology? Another example is when we were looking at epigenetic change, we were looking at the way that ayahuasca changes the expression of different genes.

And there’s some evidence that could be passed down through different generations. So for example, there are some early studies looking at survivors of the Holocaust, and it shows that their children are more susceptible to stress. When I explained to Rono, yeah, we’re looking at epigenetics. So we’re seeing whether or not IO acid can change the expression of genes.

And then, who knows, maybe that could be passed down through generations. He was like yeah, of course it does. Of course it does. And I was like what do you mean? Of course it does. And he said, we’ve known that for hundreds of years. We just call it cleaning ancestral lines. I was like, ah, okay.

So there are these other ways that you can interpret the results that we are getting in our science. But what’s most in my mind at the moment is that despite our best efforts over the last 10 years to try and do this, we’re still trying to fit all of this research, all of these concepts into Western scientific frameworks, right?

So we’re still trying to look at IC adults from a western point of view, trying to look at them using brainwaves, trying to look at cleaning ancestral lines, using epigenetics. And there’s nothing inherently wrong with that, but it’s still. Putting Western science in a dominant position. So what I’m interested in now is how do we take it back one step further?

How do we begin to create almost a new form of science that doesn’t do that’s co really co-creative from the beginning with indigenous healers? What does that look like? What kind of questions are we asking? How do we analyze that data? Which is super, super exciting and we need to really consider, do we have the technology that’s required to look at these concepts?

Do we have the scientific technology to look at what indigenous peoples refer to as entities to look at what they refer to as ics and the healing powers of vibration? The answer to that is no. Maybe science isn’t advanced enough to look at these kinds of things. So when we think about bridging that gap and beginning to investigate spirits.

Entities and concepts like that, we need to think very carefully about what science looks like. And that’s really where I’m beginning to focus my energy and my attention now.

Sam Believ: Yeah. So for now, let’s say we don’t really understand scientifically or from the western point of view, we don’t understand the entities and the spirit world yet.

There’s like in, in a, in an ancestral model, and that’s the model we practice here at Loar as well. You have a shaman, you have the medicine, you have the set and setting like maloca, you have the fire, you have the group and the healing happens within all of those sort of nodules together.

It’s like a complex thing. But now. Because, Western inside and denies the importance of shaman and they replace it with a psychologist or a psychiatrist. So you generally would sit there with a blindfold, some kind of psychedelic, and you’re, you would be opening up yourself to all those things, but likes psychologist or psychiatrist doesn’t have any idea about spirits or how to protect you or, or any chance or any me medicine, music or any lotions or any smoke and stuff, the tools that, that indigenous people use.

So what is, what are the risks and what is the safety aspects that were missing in, in sort are modern. Take on psychedelics.

Dr. Simon Ruffell: Yeah. Thanks Sam. This is such an important question and it’s one that I’m amazed that more people aren’t talking about. It comes up from time to time, but it is not in the common discourse in the, the psychedelic renaissance.

And so lemme tell you about a conversation I had with Donno, which I think sheds some light on this. A little while ago I was speaking to Ron and I said we’re doing these studies in the west, I’m sure you’re aware where we are looking at psychedelics in hospital-based settings.

And he initially was, oh, that’s great. That’s fantastic. That’s great that you’re taking an interest, in our medicines. And there are some studies that they’re looking at ayahuasca as well in hospital-based settings. And he was like that. That’s brilliant. Yeah. Great. So tell me more about them.

So I said, we have this set up, like you described, we have a patient, they have a blindfold, they take a psychedelic, and there’s a psychologist there, a psychiatrist, and they’re in the hospital room for a few hours. And he was like great. Yeah. But who’s there to to be the cordero?

Who what cord daal do you have? I was like, we don’t really have corderos, we have like psychiatrists. He was like, oh, okay. But. What would you do if somebody has a demonic attachment? What would you need to do if somebody requires an exorcism? I say I mean we don’t really use those kind of terms.

That doesn’t really fit into this paradigm. Wouldn’t really say that. We’d more just speak to the patients, like as a psychologist or as a psychiatrist. And he was like, okay, but what do you do if someone has like an energetic blockage and the energy won’t flow and you have to remove that blockage?

Like how do you do that? How do you get rid of it? I said again, we don’t really use those concepts, we just talk to the patient about what it was that they were going through. And he said that’s in, that’s incredibly dangerous. So you have no guidance. Like you have nobody who is skilled at working with this energy.

You have nobody who is there to remove an exorcism, to remove a negative entity if you require that. And then the analogy that he gave to me was that’s a little bit like going to an airport and just walking straight out onto the runway. And then when you get to the runway, you just get on a random plane and you don’t check which plane it is.

And you could get on a plane that takes you to iBio, which is great. Or you could get on a plane that takes you to Gaza. You end up in the middle of a war zone. And if you don’t have somebody there to work with the energies, that’s incredibly dangerous, not just for the participants. Who’s completely open, but also for the therapist as well, because all the energy from the participant could be coming into the therapist.

And this is a conversation that’s incredibly difficult to raise within Western psychiatry and western psychology and the psychedelic renaissance, if you want to call it that, because people don’t understand. They assume that it’s just not true. And this is something that I think is a huge risk as a result of the arrogance of the West thinking that these concepts, the indigenous peoples talk about.

Entities spirits, they must be some kind of metaphor or there must be some kind of theology. They don’t really mean that there’s actually some kind of entity. They don’t really mean that there’s actually a spirit that’s engaging with this person who’s stuck on them that’s causing the depression. And they do, like in my experience of training with the Shabo, they literally mean that those things literally exist.

And if you don’t engage with them as if they’re real or if you don’t, at least acknowledge that these people who’ve been working with psychedelics for hundreds, if not thousands of years, fully believe this and that’s the basis of their treatment, then I think that’s really risky and really.

Naive and stupid. It is stupid just to ignore the experts in the area that you’re trying to get into, because as Western people, we are new to this as science, we are new to this. We need to be learning from these people who’ve been working with psychedelics. We’re far longer than we have.

Sam Believ: This episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before. For those who don’t know us yet, we started Lara with my wife four years ago at Lara. We combined authenticity, accessibility, and affordability.

LA is currently highest rated Iowas retreat in South America with more than 635 star reviews and an average rating of five stars. If you come to lare, you’ll experience powerful, authentic ceremonies led by our indigenous shaman. Fernando, in a. Very beautiful venue. Just one hour south of Meine Columbia.

We’re surrounded by nature and have comforts like hot water wifi at la. Our team has guided more than 2000 people through this life-changing transformation of ayahuasca experience. At the same time, we keep it very affordable. At the moment, we have retreats starting at as low as $645. So whether you’re coming for healing, clarity, or a deeper connection to yourself, the wire is the best choice.

If it is your first time drinking Ayahuasca, you’ll love our three and a half hour preparation course and integration support. All of that is included in price as well as pick up from Metagene accommodation in Ayahuasca. There are no hidden fees. Visit lara.com to book your retreat or learn more. Lara Connect, heal.

Grow L-A-W-A-Y-R a.com. It’s like getting a computer, connecting it to internet. And you say, you don’t believe viruses exists. You just don’t believe it. It doesn’t mean that they will not do what the viruses do, and the problem is that, it’s, I’ve never drank with sha people.

We work with the Inga tradition here in in Colombia. But it’s very similar, all the aspects are similar. The, there are some smaller differences with like, when and how they sing Ikaros and whether the amount of light in the ceremony, but from what I gathered. But the concept and the cosmovision is the same.

But the problem is like when the Western people take those medicines. Then they use them inappropriately and somebody gets hurt. Like you mentioned your Don Rono saying, what if the, what if he has a demonic attachment? But what if a person goes so deep that their soul leaves their body and it needs help to be brought back?

The psychologist doesn’t know how to do it, so it’s then they can die and then they will blame Ayahuasca. They’ll not blame the, it’s oh, here you go. You have you know what would be a good analogy, but you have a hammer and you can, it comes with instructions. You use it to put the nails into boards, you build the house, but here you go and take the hammer and you kick your punch yourself in the head and you kill yourself.

And it’s this hammer is very bad. So it’s once again not about the hammer. And I’ve seen stories like this where people, they come to the retreat and they do ayahuasca and then they do combo, and they died of hypo hyponatremia as in overly hydrating themself. And they still blame it on ayahuasca.

So it’s it’s not unfair because Ayahuasca is such a. Buzzword. People just want to attach everything to it, be just because they don’t know what the hell they’re doing with it.

Dr. Simon Ruffell: Totally. I wrote about this in my PhD, so there’s been a bunch of ayahuasca related deaths. There’s been a bunch of deaths being put down to ayahuasca.

But when you investigate each of those deaths further and also not just deaths related to people developing psychosis, there’s always something else there. So in terms of psychosis is okay, ayahuasca induced psychosis, but then you look at the case more deeply and it’s always was mixed with cannabis had a family history of psychosis underlying uncontrolled heart condition, which led there’s always something, there’s something which goes against the rules and regulations of how it should be used.

So yeah, I totally agree with you on that.

Sam Believ: Yeah, so it’s, it is just a very powerful tool and we have to be careful with it. It’s if you have a scalpel, you’re not just gonna just swivel it everywhere. And it needs to be understood as well by, by Western society. So on the more, let’s switch to more positive notes.

So you were frustrated. You were frustrated with how, Western model didn’t really work for many conditions and people just kept coming back. What have you observed, what have you studied with indigenous modalities, obviously ayahuasca and other aspects of indigenous healing and how have results have been?

Do you have any studies like showing 80% remission and such symptom, or do you have any cool numbers you wanna share with us?

Dr. Simon Ruffell: Yeah, totally. We have 10 years worth of research which I’ll send to you so I can be linked to in the show notes. It is, it’s interesting with the scientific research that we do, because I think it’s very valid.

I think sciences a fantastic tool that we can used to investigate, spiritual things like ayahuasca, but I think there’s also a ceiling level into what we can. To, to what we can interpret from those experiences. So for example, in terms of cool numbers, yeah, we’ve got loads of, we’re currently in the process of looking at military veterans with PTSD, who are going to the Amazon Rainforest.

They’ve had PTSD for years. Many of them feel that they’ve been failed by the Western medical system. We’re looking at them in terms of EEG, epigenetics, gut microbiome, cognitive tasks and changes in their psychometry. And at the moment, this is unpublished data, so do take it with a a grain of salt.

But at the moment, we’re getting roughly an 80% plus remission rate in our criteria for PTSD and participants and six month follow up. So that means six months of taking ayahuasca, according to our measures, around 80% of our participants are no longer meeting our criteria for PTSD Now. That’s amazing.

That’s an absolutely fantastic finding. It’s far better than the treatments that we have, by quite a long way actually that we have already. I’m also interested in what else is happening with them that we can’t pick up on, that we don’t have scales to pick up on. So the remission from PTSD is a symptom of something else that’s going on with them, right?

There’s something that’s happened, there’s a shift that’s happened. Now, whether that is a removal of negative energy. Whether that’s coming back into balance with themselves and their community, whether that’s literally some form of exorcism according to the shabo. I’m not sure, and our science won’t pick that up, but we can present these kind of numbers, which are, really, really excellent.

And we’re seeing that across the board with all of our published research over the last 10 years. So we’ve seen significant and sustained improvements in depression and anxiety, improvements in self-compassion decreases in global distress. We’ve seen decreases in how neurotic participants are increases in how agreeable they are, increases in how mindful they are.

All of these different areas we’ve seen that across the board, but again. Knowing at least some of the process behind the way that Ayahuasca works. I do also feel like there’s more that we can be showing here. This is really just looking at the ayahuasca process through a keyhole, but it works to demonstrate how ayahuasca might be beneficial to some people and to explain that in a way the Westerners can understand.

Sam Believ: Yeah. So I definitely have a, I kinda already know the answer, right? ’cause we host about 700 people every year and I’ve seen all kinds of very impressive transformation. But we do still like, science and some people still doubt us. So I’m glad you’re doing the science and we’re also exploring doing some science and even with you guys, I’m talking to some of Anaya members to, ’cause we’re doing this AYA retreat for UFC fighters and if we can find some money.

Then we can probably do some science as well.

Dr. Simon Ruffell: Amazing how much of my life has been determined by that one sentence. If we can find some money, we can do some science. So if anyone listening to this has any links to funding, please do hit either myself or Sam up. That’d be greatly appreciated.

Sam Believ: Yeah, it’s there’s so many cool things you could do in life if you didn’t have to constantly try and get money, but the, those are the rules of the game. So yeah, guys if anyone’s like a crypto billionaire secretly send us some money for it to do some good science, but if not, it’s fine as well.

There’s other ways to support us, at least leave a like, and follow and subscribe and follow Simon on Instagram or whatever. We’ll leave some links in description, but let’s talk about. Other aspect of the invisible world of entities, gods angels, all that sort of strangeness, quantum physics stuff.

But like synchronicities, right? You probably would’ve not been able to predict, six, seven years ago that you’ll be studying ayahuasca. And the way you met your shaman, I believe was pretty synchronistic as well. Something very similar happened to me. I never even started an ayahuasca retreat.

It just started itself. It’s a totally different story, but I see it over and over again when I interview people that they seem to be like plucked out of different walks of life and just brought on this path as in being like recruited. It’s all your time has come like we need to do this.

Anything you wanna talk about that and what do we under, what do we understand and what do we don’t understand about? Like how does it work? What is their destiny astrology what’s your take on it?

Dr. Simon Ruffell: My, my take is dramatically changed over the last the, in the last 10 years for, in 2015 when I first ended up in the Peruvian, Amazon and I met the the man who had become my or my maestro.

Yeah. I thought it was just a chance encounter. I thought, oh, that was lucky. That was very fortunate that happened to me, this man. And then he showed me, ayahuasca, showed me all this stuff, and I started researching it and we started getting funding. And similar to what you said, like I never.

I never set out to make a research organization. I never set out to any of this. I never set out to research ayahuasca. I never set out to train in shamanism. It just happened, it just unfolded. But over the years and studying with the Shabo, you get taught. To listen to those synchronicities.

You get taught to pay attention to them. And you also get taught how to differentiate what’s the synchronicity and what is forming a link between something that’s not there. And I think that is a really tricky and important distinction to make, especially for people who aren’t from an indigenous background who are starting to engage with these kind of practices.

Because this is another thing that I see the whole time is with people from a western backgrounds. Either they completely ignore synchronicities and just think that it’s just like chance. I very much include myself in that camp, at least in 2015. And on the other side, you can begin to slip into everything to synchronicity, oh my God, this was supposed to happen.

I was supposed to me, this was supposed to happen. And that really isn’t helpful, that kind of magical thinking. And that begins to delete into a distortion from reality. Which, in Western psychiatry would be diagnosed as psychosis. I totally think that synchronicities are important, extremely important, and they should be listened to, but a degree of discretion is needed in order to stop yourself from going off the deep end.

And unfortunately, that quite a lot within the medicine world and within people who are drinking ayahuasca.

Sam Believ: Yeah. So then how do how do you distinguish between synchronicity and wishful thinking or magical thinking? Is do you have any tools? And I can share mine as well afterwards.

Dr. Simon Ruffell: Yeah, absolutely. I think. In general, having support systems around you that you can bounce ideas off so you can see if things make sense, so that if you are beginning to act a bit strangely, people can, they can tell you about that. They can reflect it back to you, is really important. Also, just because you are, now open synchronicities doesn’t mean that all logic goes out the window.

So if there’s something that really makes no sense, and so for example, okay you make a leap that whatever, I had this podcast with Sam, he asked me to do this podcast. Now I must ask Sam to marry me. And it’s wait, that’s completely nonsensical. There’s no reason as to why that would happen.

If it goes against logic, you can still use logic to explore that. For me personally, and the way that I was taught is it happens with time, right? So with time you learn to differentiate what’s just you, what’s just wishful thinking, and what can actually be a synchronicity or a message from spirit or a message from the plants.

I think in order to do that, you also have to really know yourself. So you need to know what your pitfalls are, and you need to know what your ego would want to happen. So it is all very well thinking, oh, this is like a message from the plants. The plants are telling me that I need to become rich and famous.

Oh great. It’s okay, could that actually be you rather than a message from the plants? And then also when it comes to communicating with spirit as well, ’cause I hold synchronicity within that bracket of communicating with spirits, is it in keeping with what you know of the spirits that you work with?

Which usually though it depends which spirits you work with, but like in my experience, they’re usually extremely kind, extremely humble, for the greater good. Not without a sense of humor, but if it’s something that could be more human, it’s worth looking at that. So I really feel that it’s a case of getting to know yourself and practice over the years.

And there should be talk about this as well when it comes to visions within ayahuasca ceremonies. One of the things that you learn very early on when it comes to training and corner, that is well. Is how to identify in ceremony. What is your own projection and what is the message from spirit? What is your projection of what you would like to happen or your fears, and what is a message from spirit?

And I just feel it just comes down to knowing yourself more than anything else.

Sam Believ: First of all, I’m a little offended that you’re not gonna propose to me.

Dr. Simon Ruffell: There’s still 20 minutes of the podcast, Sam, so you play your cards right.

Sam Believ: And then but yeah I agree with that. And I also think that what helps me personally with synchronicities is like you need to start, you need to notice a pattern.

If it’s just a one thing oh, one me one message. It’s it could be yes or no, but if it’s two or three coming from different people, then it can be like, okay, there’s something there. I need to explore it. Kinda be open to it, but also don’t take any input as like a final one.

For example, something opportunity recently a guy came to me and after ceremony is ayahuasca told me you should plant more fruit trees at the property. And then I was like, okay, that’s cool. And then a week later, a girl came to me and she gave me a donation to plant more fruit trees. I was like, okay I see it, actually after this call, mass administrator’s gonna come take some money to bring some seeds and we’re gonna plant some fruit trees and some saplings.

I get it. But if it would just be one and it’s okay, you can plausible deniability. It’s kinda it’s kinda an interpreting game where you need to like. There is not like a yes or no. There’s 50 shades of maybe. And also I notice it a lot with people stepping on the healing path or spiritual path where they drink the medicine and it tells them, you have a potential to be a healer, by the way.

And then because of the ego interpretations oh my God, I’m magical. I’m special, I’m better than everyone else. They then try and find some medicine on black market and become a shaman after a few months. And I’m like it’s not entirely incorrect, but it’s don’t that’s where you mentioned time is very important.

It’s it doesn’t mean tomorrow. It might mean 10 years from now. Most likely with the ingers, it’s don’t confuse the invitation letter to university with the diploma. It’s you, it’s a, it’s an invitation, so explore it, ask around, and then as long as you’re open, then another synchronously will happen and take your summer, and then another happen.

You just have to be patient. The patience seems to be, that’s the word we use the most in preparation. When the new group comes, it’s patience. Patience, because everyone wants everything immediately. And I think it’s also part of the issue with the Western society where, you feel sick, you go to the doctor, it gives you a pill, your pain goes away.

So ego is a big part of it, but what are your thoughts and have you observed may maybe many stories of people like, I’m a shaina or, maybe even I’ve had people that, they saw something about. A specific religious figure, and they’re like, oh my God, I’m the reincarnation of this.

I’m like let’s let’s not jump to conclusions. It’s the, it’s the ego. Oh yeah. And and any thoughts on that?

Dr. Simon Ruffell: Yeah, totally. It’s something that you see all the time, right? And I think this is one of the issues with going between paradigms, between going between the western and the indigenous paradigm.

And so I think it’s very easy as well that there’s something quite, like alluring and quite attractive to this world, according that is like you said, yourself, like magic, oh, I have like magical powers, or I have a degree of power that can bring people in.

And it’s not like western medicine where. If you do six years and you pass your exam here given a certificate and it says formally, you are a medical doctor, and then you go and you keep training and you get different pieces of paper different that show how advanced you are. There can be no real way of knowing how advanced a accordant data is without sitting with them, really.

You can get that vibe from talking to them or whatever, but it’s largely word of mouth. It’s largely reputation. And so I think there’s something that can really play into people’s ego when they hear, oh yeah, you have potential to be according, ah, you’re like, ah, you notice that I’m special.

Finally, someone’s actually noticed that I’m special. One of the issues that I have with people who do this, who go to the jungle a couple of times and they start saving medicine, is it’s a little bit like doing work experience. You have the potential to be a western medical doctor.

You go and do work experience in a hospital for a week or so, doesn’t make you a doctor. That’s just to give you a taste of what it is to become a doctor, which takes another five years or arguably the rest of your life. And so I think. As we begin to integrate indigenous knowledge into Western science more, as we begin to see more people who are bridging these paradigms and walking between these paradigms, that’s when we need better support structures.

That’s when we need better systems. We need people to be more informed. Because if you were in an indigenous community and you drank ayahuasca a few times and then you started to serve everyone else in the community would be like, what the hell are you doing? Stop that. And they’d take you down a few pegs.

They’d keep you safe. Whereas in Western culture, we don’t really have that. So if someone goes to the jungle a couple of times and then comes back to London and says, I’m a cordero. I serve ayahuasca, most people won’t be any the wiser. And they’ll just think, okay, fine. Yeah, maybe I can sit with that person.

Maybe it’s safe. So I think that, we need our therapists to be informed. We need people drinking ayahuasca to be informed. We need people to be more educated to stop this from happening. ’cause it’s super dangerous and insulting I think.

Sam Believ: Yeah. There’s also a problem with shamanism specifically where most of it is invisible.

It’s because it’s a spiritual process. Like you can see a shaman sitting down with his eye, clo eyes closed, and you can assume he’s sleeping or something like that. Or, they’re doing stuff that is not necessarily visible. So people assume Shamon is just this guy that gives you the cup and then sits there, maybe sing some songs and oh, that’s easy.

I can do that. It’s but kinda not realizing how complex it is and it would take you a few years of drinking medicine just to even realize how complex it is. So there’s this I keep forgetting there’s this then Denning Kruger effects or something like that where you. Truly knowledgeable at first till you realize how not knowledgeable you are, to then actually get the knowledge gradually.

Dr. Simon Ruffell: Absolutely. But don’t you see that loads of ayahuasca, because I’ve seen that with so many people where you see people who have drunk ayahuasca twice and they’re like, oh my God, I have all the answers. I know everything. And then people who have drunk ayahuasca 10 times and they’re like, oh my God, I know absolutely nothing.

And then people who have drunk ayahuasca 50 times and they’re like, I know. Like a tiny amount. And I’m on the beginning of, getting my knowledge of, and so I do think that you go through this process of realizing that there are, there are answers here and then, oh my God, I dunno, anything.

And then you begin to be humbled and you keep going. And the path of cor to Ismail, like they call it the path of suffering. They say it’s the path of no ego and you’ll just constantly just have your ass handed to you repeatedly. And I think that’s also kind of part of the path, part of the training.

Sam Believ: You said in the beginning you said when you went to medical school you had to like, learn a lot of unnecessary stuff before you, you could start working with psychiatry and that’s, that was your interest. In the end of it. My, my previous head of facilitation who was with us for a bit more than a year, he went back to medical school to study him for about 13 years just to get to the point where he could serve the medicine legally in us.

So it’s and he, so not serving medicine, but let’s say giving Ketamine someone in the clinic. So it’s like work that he was already doing here. Now, I mean we have shaman serving the medicine, but we have facilitation team helping with people and like sitting with them and honestly lifting a lot of weight from Shaman.

It’s like the work he was already doing here now he would need to study for so such a long time. To then be able to do it again. Like what do you think about sort our educational model and how, and whether it’s appropriate or inappropriate in this new emerging field of psychedelics?

Dr. Simon Ruffell: I think that the education model that we have for western medicine is entirely appropriate.

So in order to train as a western medical doctor, it should take you five years minimum. And then you should have to do additional training on top of that in order to, train in your specialty. And then at the end of that, then you are a, consultant is what we call it in the uk.

You’re a consultant, psychiatrist or whatever, and then you could run a team of other psychiatrists and you can make decisions by yourselves. I think that, in my experience in indigenous medicine, it actually follows a very similar path in that it’s, after five or so years, you’re probably good enough to start holding ceremonies by yourself.

After that, the con, the training continues. Maybe after another kind of 10, 15 years, you might be a kind of a master shaman and you can be training other people. For example, the thing that concerns me is that. What seems to be happening with psychedelics is that people who have trained in psychiatry, so they’ve done medical school, then they’ve done another 10 or so years, so as postgraduate training in psychiatry suddenly are assumed to be able to work with psilocybin.

It’s whoa. Okay. That’s completely different. Or they do a small course which trains them, supposedly trains them to work with psilocybin. And actually what they get trained in is a bit of the history of psilocybin and how it works in the brain. Something about prep, something about integration and what to do during a dosing session, and that could be done in a couple of weeks.

And legally those people are able to work with psychedelics. Now, for me, that’s super concerning because in order to work with the psychedelic, that’s the thing that should take you 15 years to train it like it does in indigenous medicine. It is not just something that you can bolt onto somebody who’s trained in psychiatry that is.

That isn’t the right person running the ceremonies, in my opinion. It’s not to say that they don’t have something to do in that, it’s not to say that they can be very beneficial within that setup. I believe that they can, but I do feel that you need somebody who knows how to work with those energies in that setting.

So what I am advocating for, what I would really like to see, and unfortunately is beginning to see, we’re just seeing the beginnings of this in Australia, are indigenous peoples in a dyad with psychologists and psychiatrists. And then that’s when you dose people within a Western medical setting so that you’re getting the benefits of having somebody who knows how to work with these energies and the benefits of psychiatry and psychology.

But I don’t think it’s enough just to have a psychiatrist who isn’t trained in that dosing. People alone.

Sam Believ: Yeah. And also I’m not really necessarily let’s say you’re shaman they probably don’t have a. Entire knowledge of like anatomy or, all of the small things you need to learn to become a medical doctor first before you get there.

So there’s also like a lot of unnecessary things, and maybe there could be like a refined program where there’s more focus on like practical work with facilitating and actually being in ceremony and drinking the medicine. And I think it could probably I could see that instead of 13 years there and then 10 years there, maybe it could be like basically we need to work out like a new modality or new balanced education system when it comes to this whole thing.

Because neither is perfect. And I, I don’t know if you have any ideas about it or what are your thoughts on forming. Forming new learning paradigms like by combining the best of both traditions, like respectfully or is that even possible?

Dr. Simon Ruffell: I think it is absolutely possible, and I strongly believe that this is the future.

So again, if we have any secret billionaire crypto currency people, please do consider reaching out to Sam and I for this. ’cause I’m about to pitch him an idea, which hopefully he’s gonna but I’m beginning to see these new centers, or at least the ideas, these new centers forming, right? So centers that blend scientific knowledge with indigenous knowledge.

And so they’re, these, the what’s beginning to happen, and I think there’s gonna be a lot of, trial and error with this stuff. And so we have these centers that combine research with retreats with clinic, so you have all of it together. And this is largely a response to many indigenous people.

So for example, Banky, who’s the head of the, has been like, cool, like crying out for this thing. It’s great that you guys have an interest in our medicines, but don’t do this without us. So I think that these training schools, these hubs, these areas where knowledge is being cultivated and stored can happen.

They can occur where it’s blending these worlds and it is starting to happen now, but it has to be this new form of science that I was talking about where is science and indigenous knowledge on completely equal footing? And then you train people in both of them together because. In my experience, in order for Western people to get, the most outta psychedelics and to get them, to engage with it safely and effectively.

It can’t be used in the same way that indigenous people work with psychedelics. There needs to be more support around it because we don’t have that kind of community structure. So I think that these new hubs, these new research center retreat clinics could be a really fantastic way to train people in this way that really bridges worlds.

Sam Believ: Yeah, I think that’s where we’re heading for sure. ’cause we’re start like, so sometime this year we’re gonna start doing some science and I’m, I’ve created a couple connections at Maps and also talking to Wayang your colleague and also we have our volunteering program where. People come and they help facilitate in the ceremony and they inevitably learn both from shaman and for example, right now, one of our integration coaches who is a therapist, he works with us mostly remotely, but he comes and he trains us workshops and that’s kinda western approach.

But and the knowledge starts to accumulate, we’re having a Passover between one head of facilitation to new ones, and as they’re doing it, we’re collecting the knowledge and it kinda is already, our volunteering training program has become so complete that it’s almost better than some of them facilitation training courses out there for which people charge a lot of money.

And we at least for now, do it for free. But definitely something is brewing. And the whole maps situation. Have you ever been to maps?

Dr. Simon Ruffell: Been to Matt. I was in the conference.

Yeah. I’ve been a few times.

Sam Believ: So I it was synchronistic as well. I never planned it.

Basically people that came here, Matt and Ashley, they love Lara and they live in Denver. They said like, when maps is happening, you should come. And then they’re like, let’s organize a booth. And they helped me organize everything. And it’s just it’s a very difficult thing to do. And they help with this.

So it’s I guess it was meant to happen. And through maps, now science is coming into the wire. So Synchronicity. Synchronicity. Yeah. Anyways let’s just one last question before we wrap up. I have a question, I have a option of two. One is your story about the spirit of Agra Flua, and and the other is psychosis.

Which one do you wanna talk about more?

Dr. Simon Ruffell: It’s up to you. Let’s go for agro flua.

Sam Believ: Yeah, tell us that story. I think it’s very funny. Okay.

Dr. Simon Ruffell: I’m trying to remember exactly where I started with that story, how I got onto it. Yeah, what there’s many different, there’s many interesting things about Frida.

So for people who dunno, Frida is a it’s a alcoholic chemical, synthetic flower water, which is used really often by indigenous corderos for energetic cleaning. And so you put it in your mouth and you quite often spray it and they’re on yourselves, on other people and. According to the indigenous worldview everything has a spirit.

According to the shabo, it’s based on animistic worldview. Everything has a spirit. And so even agla farda has a spirit. And you can actually diet agla farda, so you can go into isolation. You can take small amounts of Agla, Freeda, you can get to know, you can form a relationship with the spirits of Frida, which is a really interesting concept.

Now Ava Farida made its way into into ceremonies, into ayahuasca ceremonies relatively recently. I think it was probably 20, 30 years ago, it started working its way into ayahuasca ceremonies. And what happened is that the indigenous corderos found in the agro farida by complete fluke.

Happens to be very good at repelling negative energy and removing negative energy. And the company that makes AGLA three doesn’t make it for ceremonies. They, it’s a room deodorizer and it’s mass produced in London, and they were almost going bust. They were almost out of business. And then they found suddenly when the ayahuasca boom happened, which was in kind of the nineties going into the two thousands, and all the ayahuasca centers started opening up and loads of people started flying to the Amazon rainforest to drink ayahuasca.

Suddenly there was a massive demand for agro farda in Peru. They like, what the hell is going on? Like, why in the Amazon rainforest is ala Frida suddenly? It’s certainly so popular. And so they ended up actually figuring out that it was, because it was being used in ceremony and setting up a factory in in Peru so they can mass produce it for these ceremonies.

And it’s funny, it’s this funny story about the use of Aglo Freeda, but it also shows something really important, which is that these traditions, they’re not static, they’re always changing, they’re always evolving, they’re in flux. And I think there’s something else that Western Pi, like Western society, the global North, seems to try and super impose onto these traditions, which is, I know we need to.

Respect these ancient ways. Don’t change it in any way. And it’s yes we do need to respect these ways, absolutely. But we also need to give them space to grow and evolve because this is what they do naturally. And you can see this within the Shabo tradition. The language slowly changes over time.

Many of the shabo incorporates their Christian beliefs, rightly or wrongly. And the jury’s out on whether that’s, whether that should be included in Shabi shamanism. But many of these concepts get incorporated into the traditions as well. So really just a reminder that, shamanism isn’t fixed according to Isal isn’t fixed.

These traditions are fluids. They’re adapting and they’re changing with time. And just to be open to that as well.

Sam Believ: Yeah, I agree with that. Here’s showing on for those of you who are watching on the video, that’s the Colombian version. It’s called cia. That’s what shamans use here.

Dr. Simon Ruffell: They say, ah, nice. I agree.

Sam Believ: I think there’s I’ve had someone bring the bottle of this. They’re somewhat similar, but it’s basically alcohol based. Let me lemme demonstrate the use of it. You spray it on your hand and then you rub it and you smell it and you can rub yourself. And I just remove all the negative ties from myself.

Easy as that. Super effective. Yeah. But it also says only superficial use and I believe it was, it’s not really also intended to

Dr. Simon Ruffell: No, this one says it too. Not for cosmetic use. Not for internal use.

Sam Believ: Yeah. And regarding blending of traditions like a lot of. A lot of indigenous knowledge now is there are some roots into like ancient European magic of that, like Spanish people were using.

And there’s some aspects of that plus Christianity. And also like for example, like Ste or Agro Flo, alcohol based stuff. It’s like alcohol was not South, south America. Alcohol was, developed and by Arabs right in Middle Ages. But even in other preparations, like there’s a thing called, which is Ur.

This is like a seeds of a grass. They grow in the jungle and they’re very fragment. They put the, those seeds, they crushed them and then they put alcohol on top and they sprayed on people also for cleanses. So if alcohol wasn’t here, it means they, they didn’t have it before. They probably had the seeds, but they probably used it differently.

So yeah, it keeps developing and keeps growing and as you said, the, your shaman, he. He goes on vacations. That’s how you met your show. And my shaman, he, he uses WhatsApp and stuff like that and it’s amazing. Like it actually makes my work much simpler being able to communicate with them and create WhatsApp groups.

So yeah we shouldn’t like create this image of something that does not exist of this. Holy saintly people that poop butterflies, and they’re just spiritual all throughout. No they’re humans and they do their thing. It’s you will not expect your doctor to be living in a cave in the mountain all the time and just meditating all the time.

Same thing goes to shamans. They, they have normal life. Yeah I think that’s, we can wrap up now. So just tell us more about Anaya Sciences once again. Crypto billionaires and other kinds of billionaires help us out. We’re gonna do some cool studies millionaires as well. Even, whoever wants to support I think that’s that’s a, it’s a cool thing to do.

Dr. Simon Ruffell: Yeah, absolutely. One of the great things about on IA is that, so we are an independent research non-for-profit organization, and we collaborate with world leading universities in, in most continents, south America, north America Europe, and Australia, and. Because we are an independent organization, we can design studies that look at things that we want to look at.

And so that’s how we manage to bridge that gap between Western science and indigenous knowledge. So if there are questions that USAP in particular want to look at, or whoever it is hopefully is listening to this, you might want to fund it. It has an interest in, we can design studies that are based around that to try and answer those questions as accurately and as holistically as possible.

So we’re an organization that’s been going in some form for 10 years. Although Nia itself has been going technically as Aya for about the last four years and we’re made up of psychiatrists, psychologists, neuroscientists called Eros Ave. Doctors Tibetan Buddhist, really holistic team. And the vast majority of the scientists, at least in the core team, also train in Shipibo as well.

So we really have that. Yeah, that dual training. We also run education programs as well. Training programs to train people to do prep and integration work from both an indigenous and a western point of view. And you can check out our websites. So on NAYA Science, that’s O-N-A-Y-A and on NAYA io are our sites.

So please do have a look and if you’re interested and wanna learn more, sign up for our email list or to just drop us an email.

Sam Believ: Thank you for sharing Simon. And yeah we are currently working on doing a retreat in February for UFC fighters and MMA fighters and we wanna study the fact that ayahuasca and like brains that have been beaten up into pulp.

And if you wanna support that, also message me somewhere and probably the money will eventually go to Alaya if we manage to make it work out. So not completely sure, but if it’s meant to happen, it will happen. Synchronicities will happen and trust the process. So thank you Simon. Thank you for coming.

Thank you for sharing. And guys, thank you for listening. Hope you enjoyed this episode, and I will see you in the next one. I hope you enjoyed this episode. If you’d like to support us and psychedelic renaissance at large, please follow us and leave us alike wherever it is you’re listening. Share this episode with someone who will benefit from this information.

Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only. This episode is sponsored by Lara Ayahuasca, retreat at Lara. We can buy in affordability, accessibility, and authenticity. The Wira Connect, heal, grow. Guys, I’m looking forward to hosting you.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Simon Tennant—a New Zealand psychotherapist, integration coach, and longtime friend of LaWayra. Simon supports guests through complex processes (including repressed trauma), drawing on meditation, IFS lenses, somatic work, and a growing interest in philosophy and Christian mysticism alongside Buddhism. He’s served on LaWayra’s facilitation team and consults post-retreat, emphasizing patience, embodiment, and community as pillars of lasting change.

• 00:00–00:03 — Reunion, Simon’s role with LaWayra and integration work
• 00:03–00:06 — Recent ceremonies: body-based learning, “great mystery,” non-ordinary states
• 00:06–00:09 — How ayahuasca deepened meditation; greater capacity with difficult client work
• 00:09–00:12 — Shamanic flavor across traditions; curiosity over fixed identities
• 00:12–00:17 — From Buddhist lens to Christian mysticism; using “God” without recoil
• 00:17–00:20 — Multiple lenses metaphor; flexibility vs. rigidity in belief systems
• 00:20–00:23 — Losing self/other to return more whole; holding paradox and conflict
• 00:22–00:24 — Containers, boundaries, and why safe ceremony space matters
• 00:24–00:29 — What volunteering at LaWayra teaches therapists vs. online courses
• 00:29–00:32 — Building a practical facilitator training: “cookbook” + kitchen analogy
• 00:32–00:35 — Post-retreat integration: practices, community, and resisting distractions
• 00:36–00:39 — Working with childhood/sexual-abuse material: patience and not-knowing
• 00:39–00:43 — Somatic integration: TRE, SE, body as a safe place
• 00:40–00:41 — Ayahuasca as a shadow medicine; opening and purgation
• 00:44–00:48 — Shadow, DMN, neuroplasticity, and the ego/DMN connection
• 00:48–00:50 — Three-hour maloca meditation: embodied attention and capacity

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Simon Tennant at csimon.nz (C-Simon, spelled c-s-i-m-o-n.nz).

Transcript

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we do the host, Sam. Today I’m having a conversation with Simon Tes Simon. It’s his second time with this podcast. The previous time was about a year and a half ago, or about 80 episodes ago. 80, yeah very long time ago. You definitely should check the last episode.

So go back 80 episodes. It’s it’s worth it. Simon is very good with his words. Simon is a friend. Yeah, he is a therapist. He’s an ayahuasca enthusiast. He’s an integration coach, tango dancer, horse rider, man of many talents. He’s one of those the most interesting men you’ve ever known, kind of people.

But most importantly. Simon has been a part of LA Wire ever since he came here last time. He’s been helping us. He was one of our integration coaches, still is. And Simon generally takes over when we have a difficult case like someone discovering big trauma and he always guides those people and really helps them to get better.

So Simon, welcome to The Wire and welcome back to Iowa Podcast. Thanks, Sam. It’s lovely to be here. Anything I missed in that intro? Anything else you want people to know about you?

Simon Tennant: Oh, just that I’m a guy deeply drawn to being of service and helping and exploring the big mysteries of life, the big questions and again, relationships.

Sam Believ: And Simon is also from New Zealand, so he is literally if you would look down. He’s right from like right from the other side. Funny enough that New Zealand is exactly on the opposite side of the globe. For those of you who believe that artistic globe, because don’t wanna offend anyone, I don’t wanna offend anyone who’s not educated.

Sorry about that. Speaking of flat Earth, I used to work on ships, so we would circumnavigate the globe. So I have no doubt, and if you have any doubt, so reach out to me. I can prove it to you that. That is indeed a globe anyways salmon. Yeah. Tell us about, so you just did one week of retreats with us.

First of all, let’s talk about your experience. How was Ayahuasca for you?

Simon Tennant: Yeah ayahuasca is very dear to my heart. It continually teaches, and bewilders and shines new lights onto unexplored territories. I think probably context from last year when I was here and I was here for, 21 days or whatever it was and then coming back this time from my last retreat, it really opened up a new landscape for me to explore.

In the last year I’ve really gotten interested in philosophy and theology. Christian mysticism when I came here last time was very much into Buddhism and so I’ve just become really curious to the different mystical traditions. And so I feel like ayahuasca when I take it, it allows me to have more experience of some of the things I speak about in those.

Had ancient wisdoms and intimations about experiences of something larger than yourself. Yeah.

Sam Believ: Any recent experiences in those ceremonies where you were like, I, what the hell was that?

Simon Tennant: I guess not. What the hell was it? I think I framed it simply as feeling like a mis, the mis, the great mystery was unveiling and, unveiling itself to continue to be a mystery.

So I, I love that that it, for me, I was a really ’cause it’s so volley based, so body-based, so semantically experienced. I don’t tend to have lots and lots of visuals, but the felt experience in the body is just, yeah, really beyond words. It’s so rich. It’s, texturally deep and it’s like you could look at one aspect of of experience and just fall into it, into eternity, literally.

So I guess that’s, I get to experience just going, beyond the kind of egoic experience of every day and into different experiences of something much larger, much as you could say, grander.

Sam Believ: Yeah. You did a retreat with us last January, so it’s about a year and a half ago. Yeah. You did it 18 days.

It was very profound. Yeah. It was incredibly changed my life. How did it change your life? What happened since then?

Simon Tennant: It was my first time doing any psychedelics here last time, and I came from having a strong meditation practice and having a lot of, personal therapy, which I still had.

I feel like the last 18 months have just opened up this beautifully rich landscape to explore. Little intimations I’d had through meditation and ayahuasca really deepened my meditation experience. It’s helped me to have a lot deeper, richer more expansive experiences just with meditation.

So it, what it did is it opened me up to, non-ordinary states and how how they visit people in a myriad of different ways. I feel like it helped, it’s helped me to become more compassionate person. And it’s helped increase my capacity to be with really challenging situations, especially with clients.

And since then, I’ve my, my private practice has become, there’s more, more suffering, more difficult challenges that have come my way that I felt like in the past would’ve been a real stretch and they still stretch. I guess there’s a kind of a grounding. Like a trust that there’s a way to get through it even if we don’t know what the way is.

And so I think it really helped ground like not just trust in myself, but trust in life. And so that’s a gift I’ll be eternally grateful and know to my last breath.

Sam Believ: How did it change the way you work with your

Simon Tennant: clients? It changed the way, just in context, if you haven’t seen the last episode in New Zealand, if you’ve had sexual abuse, you can come to a psychotherapist like myself or a counselor and get free therapy for many years if that’s required.

You can also have mindfulness retreats, yoga trauma informed yoga’s, a lot of support New Zealand. And this is all all done by the government. So people that really need the support and help can come and get it. So I think it’s a beautiful. A beautiful thing that New Zealand does in that space.

And I feel this is just laro my experience here, helped me hold those clients in a kind of more, a deeper way. Hold. What’s happening for them? Have more trust in like the innate wisdom of the body or the psyches. Lured towards healing if we’re just patient and spacious enough.

And I guess it helped me tolerate things like sometimes we have to tolerate that, which. Someone’s not been able to tolerate themselves or no one else has been able to tolerate. And sometimes that’s really confusing and somatically really big in the body. But I feel like my experience with Ayahuasca helped me trust and being patient with that, and that there’s a way through and.

So I had these experiences where the client lands on and they come in through and I might feel, battered around or in a disequilibrium with it and confused about what to do. But if I stay with it for long enough, that might be over multiple sessions. Usually something comes through and arises and participates in some type of co-creative experience that feels larger than just.

Me and then something comes, interjects back in that helps shine a light on where we might head a, where we might go like a glimmer of where to go. And so I feel that’s one of the really big things that’s happened for me. Just a trusting in that process.

Sam Believ: It sounds

Simon Tennant: almost shamanic that, that kind of thing.

Yeah. It wouldn’t be too dissimilar and. Mean, when you look at Shaman traditions and Buddhist traditions, Sufi, Christian mystics there’s a flavor of that’s quite similar. And I’m not saying that I’m one of those, I just, someone’s really curious and exploring those spaces.

So there may be a little bit more difficult to explore with, a conventional know, empirical scientific paradigm yet. Yeah, that’s changing as well.

Sam Believ: Yeah, don’t be shy. I think you can definitely call yourself a mystic. A curious

Simon Tennant: mystic, that’s for sure. Yeah,

Sam Believ: for sure. And that larger thing that you feel you’re connecting to or where you pass on this trauma and pain of other people what is it?

Is it God universe? Is it collective unconscious? Any theories about that?

Simon Tennant: We could, I could name it in many ways is. The creative advance of the cosmos, like Alfred North Whitehead’s process, philosophy, and theology is something that has and informed me like keratitis hagel, like this kind of unification of opposites or something around the intimacy of holding something that would seem to not be able.

Enter the same space seems really important that if we can hold the tension of that there’s something new that can emerge or ate something new that, that comes from there. And so that’s where I’ve been really interested. Not just in my personal life and private practice, but also with clients holding, a way of holding conflict conflictedness and, from an IFS perspective different parts wanting different things.

So it’s informing me in, in, a myriad of different ways. I notice I have to do continually check myself, and I feel like I’ve landed somewhere of some kind of knowing, having to give wave of that knowing to a new space of unknowing. Which is what DiUS says about the sculpture that just chips away at the stone, although there’s no stone left, but a sculpture.

So I a lot of these metaphors I really love from these mystical traditions. ’cause they, they have, they, they get me confused and. And this kind of poise space of having to stop and pause a while and sink into that confusion about what on earth are they speaking to here? And to be tumbled around in it until something kind of indwells and gets enlivened.

That again gives a little intimation, a little flavor or glimmer of what they might be speaking to. Yeah, I feel that’s an eternal process that’s ongoing. Yeah. So that’s, I feel like that’s the space in the last year that’s been the big, say revelation, but continued unfolding, shaping of,

Sam Believ: yeah.

So you said it, it almost changed your worldview and like you went from more of a Buddhist lens to mystic Christian mysticism lens. Yeah. And. How do you feel about that? Like the, there’s like many different schools of thoughts. Religions, et cetera. They’re in a way contradict each other, but in a way, when you work with, you realize that it’s just different people looking at the same thing from different angles.

It’s like how do you balance out this conflict. Where, which one do you prefer? Why just yeah. Let’s just go in that direction for the,

Simon Tennant: yeah. The first thing you ask me is how I felt. And so I’m noticing myself sitting a little bit of a smile on the corners of my cheeks. Some little butterflies pulling it up and my chest feels full and I feel buoyant.

So also dense and my body with it too. And I guess that’s speaking to quite a few words that I can put to that, which is like feeling excited, feeling blown and away by it, feeling the profundity of it the bigot two, another word. I guess for me, using the word God because of all the things that had been done in the name of God and really enjoying science.

When I was younger, it was a, it was literally a word that I felt really, it was really difficult for me to say and now it’s not so difficult and I can use it without feeling like I need to retract away from it. And, I could use it interchangeably with, a creative advance or a, a cosmology or a collective unfolding.

Yet going from, I wouldn’t say going from Buddhism to, to Christian mysticism that’s that that both of them inform me in different ways. And so it’s coming back to what you speak to different lenses and to. Modes of inquiry at speaking to the unknowable. Like why is there life, my says that, if life was asked a question of why there is life, I would simply say that I live so that I may live that life, gives birth from its own ground and springs forth from itself without ever asking South why is alive and.

So I feel like these different traditions, these rich traditions, whether you’ve got indigenous cultures in South America or the rich, traditions in India from and the different schools over there in Buddhism to Christianism, to Sufism, to the Middle East all have these modes of inquiry that have incredible wisdom.

And so I guess I don’t land. On one, one place With that all yet at the moment, I would say Christian mysticism possibly. ’cause I’m from a European background and often I think those of us that have been in science or been really interested in kind of the western mind, that really prizes the intellect and rational knowing that, using that word.

God’s really difficult. So Buddhism’s in some ways a safer entry, which is not to which is not to kinda make a judgment on Buddhism. ‘Cause it’s, incredibly rich in its own tradition. And by the way, I’m not a scholar on either on any of those. Just a lay curious explorer in them.

Sam Believ: I kinda like that approach to. Some people, they would choose a religion and then they would change the way they dress and maybe even modify their body parts, if and it’s like very strict and you just follow those rules. Some people have no religion at all.

I kind that approach of viewing it as like a lens, or specifically in that case you have glasses, right? So you can probably wear other pair of glasses with slightly different tinge of. Color, maybe a bit more, paint a bit more blue, whatever. Or just sunglasses. And just be able to, as you go through life and as you learn more things to be able to like, switch and adjust.

It’s like for anyone who ever had glasses made, when you come to the glass the opt, optologists optometrist, they like put in different lenses. Until they find like a proper one. And I think that’s a process we should all do as we grow and live in this world.

Instead of just oh, my, my grandfather had glasses. He’s gonna wear them. Just gonna wear them. Yeah. It almost feels, from that analogy, it almost feels stupid. What do you mean you gotta ruin your eyes? But we, at the same time, we accept so many things our ancestors did. And sometimes it has merit to do what has been done because it’s the best for you.

But I like that flexibility. It’s like I, or even have one lens in one color and one lens in the other car. As a bit of Buddhist, a bit of, yeah. A Christian or a bit of Sufi, mystic and a bit of indigenous Earth-based understanding of the world. Just finding your own way. I, I. I’m all for that flexibility in life and the way we live our life.

It’s obviously I have a very unusual life and if I would be like, oh, but I, what do you mean I have to do nine to five? What do you mean start an NIUs retreat? Just go in the middle of nowhere and start building something. Yeah. So obviously I’m a I’m all for it, so I don’t know. Any thoughts come to mind?

Simon Tennant: Yeah, it did. It’s like we don’t have to let difference, see a threat to each other. If we’re all these, wellsprings where life pours out from and is creative advance that, lays down a value laden story in the creative advance of life, then more stories are necessary.

And to have it one way of looking at something I feel is really limiting. I often ponder you, I guess I shared in, in one of my experience af after I’ve been here recently helping be part of facilitation team, but also doing some myself and realizing this experience of losing myself and other.

In order that I can return to myself with including them. So I’m really wanting to be rich to like, how does, how do when I come into contact with someone, even if it’s someone that you know, maybe doesn’t land on me in the most, in a way that is feels lovely or enlivening, but maybe I’m wanting to retreat.

What is it that they’re showing me? What is it that I can learn from them? What is it that I can include that can help me give away what I know so that I’m ripe for something more to come in? And I guess that’s one of the traditions like that tic having to become the barren desert to let go of yourself in order for newness.

It’s for new understanding to, to come in to then let it go again. And I think young psychedelics there’s this lovely thing that can happen and it can be terrifying as well. When someone has an ego dissolution or an ego death which is the way in which they’re in the world, gets ablated in what they know.

Gets changed and the energy they have for life, what drove them. Maybe it was to prove themselves or the seeking of material wealth. The energy for that kind of dissipates. And there’s this kind of difficult space where something new emerging, ’cause something maybe deeper saying to form a connection to purpose, something larger than themselves that they wanna give back to.

Having to be patient with that process, but having to literally give away what you know in order to know deeply to give it away again, I think this is what a lot of these traditions say, the a atic tradition, the Christian sticks around. You can’t say anything about the divine or know it. You have to give away of knowing into unknowing so that it can visit you in, a different type of way.

Sam Believ: It is the crab that in order to grow has to remove its shell and

Simon Tennant: then get a new shell. And limitations are really important when we have to have boundaries. Like we have cholesterol and we have a phospholipid membrane. ’cause if we didn’t, we’d be like a pool of fluid on the water. We need containers and holding in order for.

Attention to build. So that’s something new can emerge from it. Like you have a malca here where a wonderful shaman, Tyler Fernando, and your musicians and your ceremony staff hold space, literally hold a space in which this process can emerge. ’cause if you didn’t have that space, it just, it goes out.

And that, that can leave people feeling incredibly exposed And like the foundations are a water bid.

Sam Believ: It’s interesting that you mentioned that, we have our, every cell has its membrane and otherwise it would be a liquid. It reminds me, we had one, one time, one guy, he described an experience where he dissolved and became a puddle on the floor.

Not literally, from his ego point of view. So you mentioned the team. Obviously you got to be a team member for yourself. What do you notice the first question is, what can being a team at Naas Retreat teach you?

Simon Tennant: Oh gosh. I noticed myself having to take a big breath there.

’cause I guess this experience here has just, has touched me very deeply. The people that come and give their time here, the support that yourself and the other long-term people. Here like Nico and Clara that have been here, your long term stuff. Just the welcomeness and the love that they put into this.

And I don’t use that word lightly. There is a real profound sense of wanting to help people here and wanting to do well by others and accept others and. Find a way to help them. And as a therapist being here and being able to experience people in some real non-ordinary states, some would say some quite extreme states is such a, wonderful experience.

And will continue to inform the way I work in my practice. So there, there’s it’s complex. I wouldn’t say it’s complicated. It’s complex. There’s a lot of. Parts moving here, you’ve got these, process of people’s autobiographical stories coming up, their traumas, and you’ve got transpersonal, psychospiritual stuff coming up.

You’ve got perinatal birth processes, you’ve got relational processes. So it’s just such a rich crucible for people to explore themselves. And there’s a reason why I came back to Laira, and that’s because, the way things were done here was in a really safe manner, and I can put my hand on my heart with that.

Having experienced it from both sides that if you are wanting to do ayahuasca or any psychedelics, that sense, for something like ayahuasca that’s got the rich tradition here, that you’ve got shamans that, that train for their whole lives to be able to do that, come to somewhere. Like here to do it, respect and honor the tradition.

So for me I don’t do ayahuasca outside of Columbia, outside of Lara. Thank you for sharing

Sam Believ: that. That’s that’s all very nice and thank you for recommending yeah, recommending us. What can being a part of a team teach someone from a point of view of, let’s say how would. Three months of volunteering at LA Wire compared to, let’s say, a three months online course.

Simon Tennant: Yeah. Gosh. I, and look, I, recently completed a certification with my Medicine Australia. Really rich learning as a psychedelic assistant therapist, fantastic faculty, really well held online in a nice experiential space at the end. And a really great way to learn. And, but then also to bring that knowledge and that learning to a place like Laira and be on the ground with it.

Is that’s it’s invaluable. Like you can’t put a price on that. There’s only so much you can do online without being boots on the ground and feeling like, I guess you could say the beauty that comes, if beauty is the unification of diversity and. Being able to hold more intensity of experience.

And that’s what you get at an Ayahuasca retreat. You get diversity, you get people of all ages and cultures, all different processes and this right process, and you get to be pulled and swayed by it. You get to be like, oh gosh, what do I do now? And trust in the process and trust in your team that it’s not just you having to hold it, but you’re a part of this team that’s holding it, who’s also, part of, the wire as a whole holding it and a shaman holding it and a musicians holding it.

There’s just these different layers and so there’s a real communal community. Thing here that happens, which I think is really important for therapists. ’cause office, obviously most of the time we’re in the four rooms of our practice on our own. We have supervision and we have collegial support. But something like this is is just so rich and spending three months here.

I think would be invaluable to any therapist, even if they don’t wanna work in the laundry states, but to build capacities to be with someone that maybe has DID or extreme borderline personality disorder or bipolar or psychosis or, antisocial type personality, deeper pathologies.

Yeah.

Sam Believ: Yeah. Analogy I like to use, and it doesn’t go to a therapist, but specifically with people that are training to be facilitators at the psychedelic spaces the courses, it’s it’s like reading a cookbook. It doesn’t matter how much you read it, it’s not gonna make you a good chef.

This is like real, but here we have a kitchen. And we have a little cookbook, but I’m really looking forward to keep expanding our cookbook. And the videos of how we cook, if it’s a good analogy, if it’s still stands, but like we’re working now, the different ingredients, workshops and training manuals.

And eventually, hopefully you’ll get good enough to become a mini facilitation training program with a lot of practical part of it. And it’s something that. Yeah, I told you that, that idea that I have. What do you think about it? Should we,

Simon Tennant: If we take the shit out of it, I would just say yes.

Absolutely. I think it’d be invaluable. And like I said, like this last year, I’ve, been a part of supporting the wire from a distance and helping often patients that have, repressed memories of sexual abuse since it’s a specialty area. And, there’s something that happens in these states where you have to help people that have these experiences, whether they don’t know if they were a hundred percent real.

Part of them feels it is. And part of them feels, it’s not like how do you help someone hold the anxiety of not knowing? And I feel like that my experience at Laira and working with your patients in that space has been incredibly valuable. And even it’s not just for people wanting to train non-ordinary states, whether that’s through breath work, meditation, tantric practices, or psychedelics.

Even if you are just wanting to deepen the way in which you work with your clients, coming to somewhere this where you have to be with people in their most vulnerable and their most exposed is such a rewarding and. Rich, I use that word rich because it is like textually rich experience of being required to grow.

Like you. You have to, you’ve gotta, now, like they say the samurai, you must learn all the techniques, but you have to throw them out the window or forget them when you go into battle. Otherwise you’ll die. You’ve gotta be in this other space where you can be somewhat by the seat of your pants and.

As one of my first lecturers in Psychosynthesis said to me, intuition favors a well stocked mind, so you’ve gotta do the learning, but then you’ve actually gotta be here. So I if LA Wire is to create something like that it’d be invaluable. Valuable.

Sam Believ: Yeah. So you mentioned supporting LA Wire from the distance, and I highly appreciate you because occasionally people do discover really big trauma and it’s they need.

Integration and you’re really good at it. And you’ve helped us guide several people, and then one of them Clara as well. She had her process. And for those who want to learn more about this, Clara was our head of facilitation for almost a year, and she recently left and her episode should be, should have come out right before this one, so go check it out.

But she has, she had her own journey. The integration post retreat integration. And where, when you work with people, what are the, tell us about it. Yeah. What is your method? What is useful? What is that?

Simon Tennant: Every now and then you get a client, I don’t even, that’s I’ll say with client such as someone like Clara, who’s Will’s really engaged in their healing.

And does the practices, doesn’t just use the one hour a week with me, but that uses what we practice in session, looks outside of session, into meditation, into yoga, into somatic experiences, journals reflects deeply. And it’s those types of people that are really engaged that really see the benefit, like you’ve said, 10 years times, Sam that.

Ayahuasca, psychedelics, they open a door, so it’s for the individual to walk through that door and step and walk on that path and, there’s some really important things. Integration. The integration is literally a more of a western concept. These medicines usually were held, whether there were va, Buddhist taking an amrith medicine, or whether it was taking ayahuasca.

They all had a SA community that held their process held helped them on their way. And so the integration was an innate we don’t have that in the west. We come to this beau like the wire is beautiful, it’s spacious, it’s quiet. You can hear yourself think again. And then we take that and we go back to the jarring ness of the concrete jungles to Fernando would say.

And we have the, those winds that blow. Of needing to, needing more and more, and distractions, never before have we been able to, obliterate ourselves by doom scrolling, literally annihilate, annihilate ourselves with distraction. So the integration process is important, like nature, if you need to work with someone or find a group that you can be with, that helps hold you on your way.

Noticing, being able to put the medicine music on and reflect deeply on, on your time that you’re imagining your time at these spaces. And so that unfolding, what will be revealed to you is got enough content for a lifetime. If you choose to work with it, it’ll continually unfold.

So yeah. That’s what I got to say about that. Yeah.

Sam Believ: So you work specifically a lot with people that drink ICAN and childhood trauma comes up or Yes. Or more commonly sexual abuse from childhood, what do you have to share there? For example the cases he worked with, what are the common patterns?

Should people be afraid to drink because the trauma will come up, or should they pursue it? And how do you know what is the process like? What are the challenges in this kind of process? Yeah. I think Freud

Simon Tennant: says something important here, as does Jung ASAs, Oli. Like we’re responsible for our own conscious and unconscious process, and we’re dominated by that, which we’re identified with.

And a lot of the times. All this trauma is there, even if it’s been repressed and it’s, and in some ways been forgotten the body knows somewhere, the psyche knows somewhere, and it will be seeping out in ways in your life that you maybe not conscious to. You might think you’re making a decision from a place, but it might be from an unmet need or from a place of fear or terror.

Like the psyche always we would say is you’re seeking for integration, for individuation to to become whole. Working in that space the important thing is to, I’ve found, is to help them hold the space of not knowing. And a word they get sick of me saying is patience, is that.

If we’re patient enough, we’ll at some stage get a knowing and an in depth knowing I could trust that what was given to us was either symbolic or it was real. And so we have to hold that tension. And that’s when helping manage anxiety and daily practices are really important.

‘Cause they help keep you well engaged in that process. So I think that’s the major thing. Is that we have to be patient with that process. And often it’s difficult to do on your on your own. And this isn’t a plug by the way ’cause I’m literally pretty full. But to find someone that can help you, whether it’s a wise guide, I have a wonderful guide that I’ve worked with for 12 years.

I have a be a beautiful supervisor. That helps me. I need help as well. We all need it. And, so that’s an important thing to know, that we need to help and to be patient, to trust, but trust can be really difficult. One of the things I guess is really important is that talking about it’s not enough either has been my experience that we have to get into our bodies, especially with trauma.

We have to make the body a safe place to go to. So that’s things like, CH yoga, trauma informed yoga can be helpful. A modality that I like is TRE. That’s a really. Great process, somatic experiencing lots of different ways that we can include the relational experience with, making the body a safe place to go to again.

And leading it to express. Yeah.

Sam Believ: So having your own extensive experience with Ayahuasca now and helping integrate lots of people and other knowledge of psychedelics. How would you explain the mechanism of how Ayahuasca works for healing? Gosh, I’m not sure

Simon Tennant: I would we often say that ayahuasca’s a shadow medicine, and so I think we have to hold that, that it helps open like even the purgative aspect of Ayahuasca, that it opens in some ways.

To allow something to be let go of. And we could say it through a purge, but I feel it opens the opening can be really difficult for people at times, or it can be beautiful on my personal experiences is that it is something I wish everyone could experience. And I’m grateful for that. But that’s not always the way either.

But I feel like it, it opens a a space in which. Other types of wisdom or understanding can end well come in or come forth from within. It helps us look deeper, helps shine a light into the unknown, un illuminated spaces of the psyche, those rich sutures. It’s like the journey in a way, like it, it helps helps feel like a Virgil to Dante in those spaces.

But because it’s so somatically based I think that’s one of the beautiful things about ayahuasca and the challenging things is that you feel in your body, you get to feel your body and the body gets to release, it gets to cry, it gets to sweat, it gets to laugh, it gets to dance, it gets to, to sweat.

Yeah.

Sam Believ: So speaking of the body, and you mentioned, importance for people with trauma to, in integrating to make the body a safe space. And we did this workshop recently on TRE. Yeah. Talk to us about this process. Let’s say somebody who is not in Columbia, they have no access to Alaska.

What can they do to make their, to reconnect with their body, make it feel safe again?

Simon Tennant: Like I’d often used to say mutation and body-based mutation is good, but if you are suffering from a lot of trauma. Then closing your eyes and sitting in a room on your own could be an, leaf and really exposed and really vulnerable.

So I would encourage, if that’s how you are to find a therapist that does somatic based things like I said, TRE, which is trauma intention releasing exercises, which is something that I’m studying at the moment. As a wonderful way of allowing the body to unwind naturally, it’s like it’s inducing a tremor response so that all of the tension and the torque up energy that’s in our nervous systems that we don’t allow to.

To release can release. And also what’s really gentle about it is that you have control over the tremors by starting and stopping and not going over certain level of activation and noticing somatic markers. And so I’d encourage you to reach out to TRE providers that can help you with that or somatic experiencing providers.

That’s difficult to do on your own because. You want someone to help you understand how to regulate that process to start with. Otherwise it can be really overwhelming. So there’s a caution there of just doing it on your own. But David, the silly is the is the founder of TRE and there’s plenty of information on YouTube and the web to, to look into that.

Sam Believ: You mentioned shadow and that was being a shadow medicine. Talk to us a little bit about that, integrating your shadow. What is it? What do you mean by that?

Simon Tennant: Yeah shadow shadow can mean a lot of things. It can mean that we’re not alive to, and that we’re not aware of.

It can be the pain, shame, guilt. Those things trap that the ego extent of ourselves doesn’t want to get close to ’cause they’re really uncomfortable or they don’t fit a worldview or they leave us feeling exposed and vulnerable. ’cause often these things happen in childhood when we are really vulnerable like a human organism.

When it’s birthed, when it goes from an aquatic creature to an air breathing creature, through a really difficult experience called childbirth is like one of the most vulnerable creatures. And when it’s been taken advantage of in early years, then we cra these different types of defenses that help lock innocence that was taken advantage of away.

That doesn’t happen again. And shadow work or a shadow medicine. Can really help shine a light into those spaces. And Jung speaks about this, very eloquently around when this process, this content comes up and its need to metabolize how difficult that transitional space of metabolizing it is as it seeks integration.

But that integration part is really difficult and know Ayahuasca is another one of those lights that’s helped shine and open that up, psychiatric research suggest that it decrease, psychiatrics help decrease the default mode network. Those long patterns we have on our life in which the lenses, which we view.

View our world, the patterns that are maybe dysfunctional with. They’re safe because they’re familiar and the psychedelic, like ayahuasca helps open those helps, create new kind of neuroplasticity from a kind of more biological sense. So that what we’re usually used to experience and in the way we’re used to experience in I wouldn’t wanna say shuts down, but becomes a lot softer and we’ve become a lot more porous or open to shining a light into those darker spaces. And those are the spaces that can be really scary. Those are the spaces that, that, visit us in our dreams with nightmares or monsters or demons, or being chased by those that wanna assault us.

Yeah.

Sam Believ: You mentioned default mode network and sort of default mode network being. Switched off or diminished during the secondary experiences. Yeah. Do you equal default mode network to ego? Is there any connection with,

Simon Tennant: Yeah. Conceptually these are all conceptions. You can’t touch an eco, an ego or like a default mode network.

They’re abstractions, but helpful. Helpful. We sometimes in psychotherapy talk about them as structures. To be helpful. But yeah, the they can in, in ways be interchanged. Being a way, an ego conceptualizing it as a way of knowing what we know and being identified and what we know.

And that being a way that helps us navigate the world. ’cause we’re always wanting to protect against uncertainty and the unknown. Like you look at our world today, literally. It, like whether it’s insurance or funeral insurance, life insurance, motor vehicle insurance, university jobs, all these things.

And they’re all necessary in a way as well, but they’re often about protecting against uncertainty. And the unknown, which I think I said in my first podcast a few, is I feel one of our biggest capacities is to build thing with the unknown and the uncertain. And so I think, a way of. This is only a very brief way of looking at the ego.

’cause depending on whether you are a Freudian, a Jungian, or a psycho, dynamically based what object relations theorists you subscribe to, the ego is described in different ways. But, as general a wave, which we know the world and identify with it, and it helps us navigate the world, would be, general, which would be enable us to the default mode network too.

In some ways,

Sam Believ: Freudian Union or Iowa Skin. Whatever is your school of thought. Yep. You said this morning to me that you just meditated for three hours in the Moloca. Yep. Talk to us about meditation. It’s important. And you mentioned body-based meditation, like what is it?

Simon Tennant: Yeah. Firstly to be able to meditate in the Malka, you probably can’t see it behind, but it’s at the foot of the mountain.

The mountain holds it and it holds the mountain. That’s a conditioned space there where people come to heal. There’s a wonderful shaman that works there. There’s beautiful musicians, there’s a lovely team. There’s been so much care. One of the things that, that I think I shared with Clara the other day, is that when I’m here in LA Wire, it makes me wanna be a better person, makes me wanna be kinder, makes me wanna participate in life with more depth and more richness.

And so meditating in that space is literally like having a mini ayahuasca ceremony for me that’s so full in my body. I have to go through some pain with sitting for a long period of time and lean into it and try and find a spaciousness in amongst, my, so as tremoring as I’ve sat cross-legged for a while.

And be with that, be with the bugs that, you know, like a fly that lands on my face. All those things. And so that’s all really rich and embodied and. Those types of body-based meditations help connect with our body, but they need to be leaned in gently to start with. They need to be helped into so that you’ve got sufficient capacity to be with that.

And generally most people can just do that. But as Blaze Pascal says, the root of all man’s Missouri is his inability to sit quietly alone. Because when you’re alone. Your ego gets involved, your urges and desires of wanting to always be busy and productive, especially in the west, come up.

So you get to learn so much about yourself by just being with yourself to realize that yourself is not just yourself.

Sam Believ: On that note, let’s start wrapping up. Yeah. ’cause I think we both heard the. The bell, the kitchen bell. Yeah. That means that the food is coming. Yeah. Tell people where they can find more about you. I know you have a blog.

Simon Tennant: I just a, I just have a website that’s out of date. But c the letter C Simon nz.

If you wanna get in touch with me, reach out. Always happy to be available when I can and help where I can. Or point you in a direction where you might be able to get some resources and help. Yeah. So Simon with the C so C Simon, so C-S-I-M-O n.nz. So it’s a play on words. C Simon nz.

Okay. I’ll ask you later and I’ll put it in the description. Yeah. Can you spell it? C-S-I-M-O-N, NZ C Simon? Yeah. Okay.

Sam Believ: Thank you Simon. It’s always pleasure having you here. I hope you come back and never leave. I will be back for sure. Guys, you’ll be listening to our Oscar podcast. As always, we do the whole assembly leave and I’ll see you in the next episode.

Thanks, Sam. Good stuff.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Danielle Herrera, a California-based licensed psychotherapist and psychedelic-assisted therapy specialist. Danielle blends somatic and Jungian work with harm reduction, draws on Indigenous lineage and Sufi mysticism, and trains new facilitators with Beckley Academy. We explore how love, right-relationship, and spiritual technologies help people heal trauma and integrate psychedelic experiences into daily life.


  • 00:01–01:22 — Intro and Danielle’s background



  • 01:22–08:14 — Origin story: chaotic childhood, harm reduction path, ketamine/MDMA training, founding Tender Heart Healing Arts



  • 08:41–12:48 — “Loving people for a living”: centering love in psychotherapy; Indigenous and Sufi lineages



  • 13:14–17:11 — Trauma as absence of holding; parenting parallels; harm-reduction lens



  • 17:12–22:03 — Why some grow from pain: “jet fuel,” ayahuasca discomfort, meaning-making



  • 22:32–25:10 — Transmutation of pain; rites of passage and village containers



  • 26:01–29:46 — Shamanism vs “psychosis”: the role of container (Crazywise reference)



  • 29:46–36:30 — Sufism 101: Rumi, polishing the heart, spiritual technologies; resonance with ayahuasca/Icaros



  • 37:32–42:43 — Mystical experiences in therapy; clinician competence and frameworks



  • 42:43–47:02 — Spiritual emergence: signs, tenderness, intuition, “magic is real”



  • 47:02–51:40 — Addiction: “don’t ask why the addiction—ask why the pain”; right-relationship with medicines



  • 51:40–54:19 — Real integration: becoming better to those you’re responsible to love


If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Danielle Herrera at tenderheart.us (yourtherapistlovesyou.com) and Instagram: @yourtherapistlovesyou

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Danielle Herrera: There is not a single indigenous culture that is secular. Also, indigenous cultures fail to have words for religion and spirituality or mysticism. There just aren’t words for it. And the reason is because you wouldn’t even begin to conceive of living a life without those at the center.

Okay, so spirit at the center of the work religion, of the center of your work, mysticism, is it is the container in which they exist. So I’m very excited about the mystical experience as it occurs. People have it, I would say, through lots of different directions. It reminds me of something in Ramdas’s book Be here Now where he describes.

He says something like, it can happen through having your heart broken or giving birth to your child, or falling in love. It can also happen through the psychedelic experience. It’s these moments he says, it’s like the rug gets pulled out from underneath you, and when that happens, you’re like, I don’t know how the world works.

I thought I did and now I don’t. Okay once the rug gets pulled off from underneath you, what you need is somebody to help you make sense of that experience. If you get a psychologist or a psychotherapist or a psychiatrist who’s oh no it, you just you’re going a little crazy ’cause you took some drugs and they make it that simple.

Your capacity to meaning make and actually integrate something as powerful as one of its experiences just completely collapses if that’s who you have. But if you’re instead meeting with a shaman or a Sufi merchant or a Shik or some other mystical initiated being, whatever it is who can help you make sense of you’ve done the thing, you’ve touched the divine, and now you’re coming back to earth and you’re trying to make sense of that relationship that you just had.

You had a moment of merging, and now we want to know how do I take this merging and make it so that I am a better person to the people whom I’m responsible to love.

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, you the host, Sam. Today I’m having a conversation with Danielle Herrera. Danielle is a licensed psychotherapist and psychedelic assisted therapy specialist based in California. She blends somatic Jungian and harm reduction approaches with a deep respect for indigenous wisdom and spiritual emergence.

Danielle supports marginalized communities, trained new facilitators through Beckley Academy, and is a leading voice in decolonizing psychedelic therapy. This episode is sponsored by Lara Ayahuasca Retreat. At Lara, we combine affordability, accessibility, and authenticity. Lara Connect, heal, grow. Guys, I’m looking forward to hosting you.

Danielle, welcome to the show.

Danielle Herrera: Thank you so much for having me. Sam.

Sam Believ: Was that a good description?

Danielle Herrera: I think that’s great. I was like, wow. How’d you come up with that one? Yeah, this, it can be hard to capture the work that we do, but

Sam Believ: I don’t share my sources. But actually was Chad ZPT. Awesome. Yes I remember once I was getting ready to be interviewed myself, and somebody asked me for my bio, and I have a couple of them written, and then I asked JGBT and it actually gave me a better bio of myself than I could write.

It was just very good. So since then I’ve been always asking JGBT. The issue is that sometimes it’s outdated. That’s why I ask was it good? But the rest of my questions that I prepare them by myself that’s as much as I use AI for Dania. So you have a pretty interesting story. So tell us your story from, how you grew up, your trauma and how, what brought you to eventually work with psychedelics?

Danielle Herrera: Yeah, great. Thanks. I’m happy to start with that question. For reference, when I was just at the Psychedelic Science conference, I was on a panel. Mostly on the use of psychedelics for substance use treatment, substance use disorder treatment. And when we were trying to figure out what question to ask me, one of the conversations that came up was that the best and most real way for me to enter, talking about what I care about is actually through my personal experience.

And I’m a psychotherapist, so it is a pretty radical thing to be able to have that out in the world. And my clients, know that it’s something that’s accessible. I work with people with complex traumas and what I’ve found is that it can be really helpful for them to know that I have shared experience.

So I appreciate starting at this point. Just gives a lot of context as to why I got to this work. So let’s see. I. Met my first psychotherapist actually was a social worker when I was about five years old. And grew up in a family that in ton Ville land in Los Angeles and grew up in a family that was pretty chaotic.

Both of my parents were chaotic drug users. My father is a chaotic heroin user. He didn’t raise me. And then my mother in time, she was an alcoholic, but then in time she also started bega, began to use methamphetamine, chaotically. And the, I think the most striking part of my experience with this was that I, my love for her never changed.

We experienced a lot of housing instability homelessness, et cetera throughout my childhood, mostly in my young adolescence. And it was intense and a lot of social workers in my life. My mother’s stuff was all her trauma, all. CSA childhood sexual, like assaults, various degrees that she did not have access to treatment for, that were just projected onto the family system.

And she, she was suffering. And so when I was younger, I, before I understood that it was some, it was a drug related experiences that she was having a lot of symptoms that sort of looked a lot like paranoid schizophrenia. So before I knew that it could possibly be from something like drugs, I taught myself or explored psychology very young in order to under understand her.

And so by the time I was in middle school, I was reading psychology textbooks, like college psychology textbooks, and became really interested in that whole realm assuming that she just had a mental illness that was untreated. Then by high school when we were also homeless, I discovered that she was indeed struggling with mental illness, but ultimately was having a really intense relationship with drug use.

And by that point I already knew I was a straight A student, I already knew I wanted to become a therapist. But I always figured I wasn’t going to go into working with drugs, I was like, why would I turn my trauma into my career? Then you go to grad school and you realize what you’re good at.

I thought I was, I did originally start training and working in child development and working with, directly with children who were experiencing traumatic scenarios. But then I was still working with their parents when I was doing that work. And. I found my way to harm reduction therapy center in San Francisco, where I naturally just understood the language.

And I remember sitting there with pat Denning and Jeannie Little, who are the founders of West Coast Harm Reduction Therapy. And they were interviewing me and they were like, what how do you know about harm reduction? Like, how do you know that the basic thing about working with drug users is to treat them with compassion and respect?

And I was like, I don’t know. I didn’t learn this from anywhere. And they’re like, oh, we get it. You knew of harm reduction because you knew of it before it was the, you even had a word for it because it was simple. It was loving your mother, everybody told me, kick her to the curb, let her bottom out.

Just abandon her. Like she’s, she’s useless. And I just couldn’t believe that was the case, so I stayed in relationship and over time she, went to rehab and struggled with it. But she, as of today, is 14 years sober. So as I was working with drug users directly in, in San Francisco, and this was mostly with folks who were also experiencing homelessness, it was a very comfortable environment for me because it was what I was from.

And then at some point you get to your own point of kind of burning out in those environments. The good news was that I was training while I was doing that work, I was also training in ketamine assisted psychotherapy. And so I got to do harm reduction work, which was addiction. Air quotes, work alongside doing psychedelic assisted therapy work.

I was also training in MDMA assisted therapy and psychedelic integration. So I found myself in doing what I say is drugs, full spectrum work. I still do that. I now run a private practice. It’s a group prac practice. It’s called Tender Heart Healing Arts. It’s, if you go to your therapist loves you.com, it’ll redirect to our website.

And I really love the work that I do and I a lot of the work that I do now is just actually distilling everything from my experience into. Something very simple, which is to bring love back into the psychotherapeutic relationship. To honor that love is the thing that is healing us. And what that looks like in practice is not turning people away who seem like they exist on the fringes a little bit too hard or trusting that people are intelligent and are orienting towards what they need to heal and supporting them in those processes.

That’s the story in a nutshell, and I’m happy to answer any questions in any direction, but I really appreciate starting here with the story. Sam. Yeah.

Sam Believ: Thank you for sharing your story. First of all, congratulations on, turning things around and, starting from the bottom. Now we’re here sort of situation.

And also congratulations on your mom being, you said 14 years sober.

Danielle Herrera: 14 years. Yeah. She’s my hero. She’s done more work than anybody I’ve ever seen do in one lifetime. Yeah.

Sam Believ: You touched many interesting topics and we’ll go through them, but let’s start with the topic of love and importance of love in the therapy because you say you, that you love people for living.

Yes. Tell us how, tell us why, and tell us why the world needs more of it. And why is it not widely accepted?

Danielle Herrera: It’s beautiful. It’s beautiful. I’m so glad that resonates for you. I do like to say that I love people for a living. So here’s what I’ll say. Is my, my perspectives on love and my experience of being like a Capital L lover and putting love at the center of my work, I think are informed by two different lineages that I come from and they’re worth naming in order to honor them.

The first lineage is my indigenous lineage, both on my mother and my father’s side. So my father is Paki and my mother is Cher Kawa Apache, and she’s also Filipino. And there is something about being raised with this core of right relationship, reciprocity and reverence that has informed everything that I’ve done since I was a child.

So much gratitude to my lineage for that. The other lineage is one that is not blood, but is something that I have been beautifully initiated into, which is my mystical practices. I’ve initiated into a lineage of, in Ati, Sufism, and Sufism. Has now really come to inform so much of my being and so much of the way that I work in a way, and sufism, one way that we describe it is the religion.

That is also not a religion, but is a religion in the sense of all paths lead to the same or all rivers lead to the same ocean, the religion of love. And so when I do my work, which is my absolute dream job, I can’t believe I get paid to do it when I’m sitting sacredly across from another person as they is getting to hold their process.

What comes up is love and reverence to them. Why do I think it’s not, why do I think it’s edgy? Why is it non-traditional? For somebody to center it in this way is that I think we exist in a culture that, maybe doesn’t trust, love or know love to be safe. And I think that’s we have to be careful with something like love within the psychotherapeutic transference.

We have seen, especially for example, in the psychedelic field, the way in which having erotic transfer, for example, or love in the therapeutic container can be misused or power dynamics lead to harm and abuse. But even in that case, I’m wanting to bring back the reality of what is happening between clinician and client and just in the clinician and the client’s experience, and then the clinician’s experience of love.

So what does that actually look like in practice is, it depends on the capacity of each client, but with my clients, I will. When I will be open to the point where we get to where they tell me like, I love you and I’m open to expressing to them that I love them back and that we just simply honor.

It doesn’t have to be or mean anything other than that core reality of existence is present between us. And that core reality of existence that is right there is actually what’s doing the work. So that way I actually get to step away from being the person who heals, right? And instead we get to honor that this like quality, this truth.

Capital T is what is healing this person. And that their ability to access that and open to that and receive that is just absolutely divine. Yeah.

Sam Believ: You described the harm reduction as just. Most, the most important thing there is loving people. So instead of judging them or telling them to bottom out or just cry it out.

And as you were sharing that, I thought about that, in our society also child rearing is also considered, there’s like similar patterns. Like just let them cry it out. Just let them go through it themselves. So I have three kids myself, so we don’t do it this way. So I’m just wondering if you ever thought about it this way as well.

Like why? Most of the trauma starts from the childhood, right? And we have this entire generation that grew up being like locked in the room where they’re the most vulnerable and they need the help. That’s why they’re crying. So the sleep training sort of thing, any thoughts that come to you from the direction?

Danielle Herrera: Oh, I love that you’re bringing in your experience with fatherhood here, and congratulations, you’ve hit the jackpot with the three babies. Yeah, that’s a great comparison. Okay. So I think one of the things that you’re hitting on is this truth about trauma, which is that trauma isn’t the thing that has happened to you.

It’s the thing that happened without there being a person to hold you within it, right? Or the absence, the isolation in it, the the lack of somebody to guide you or give you context or help you make meaning of it. It’s the, I am alone in this experience. That’s what creates the trauma. We can have an event occur, but if it is held contextually, we’re in a different, if it is held relationally, we’re in a different experience.

So take the child who is having, being a brand new human right, who is having a really intense experience, understanding this emotional capacity, what is going on, this human body, human experience and the power of the parent being able to help them understand that this is the human experience, so this is what, for example, Sufism does.

Is it provides a, it’s like a blueprint. It’s a science, it’s a true like spiritual technology that gives you a lot of language, a lot of story, a lot of structure, a lot of container for what might be happening in the intensity of the human experience. So for example, when you connect us back to like harm reduction, what we do in harm reduction is we trust that human beings are intelligent and we’re, we are simply trying to manage our human experience.

And in the same way that if I am feeling. Dysregulated and then I assess, oh, I actually haven’t eaten in a few hours. Maybe I should go eat this cheeseburger. That same mechanism is occurring for a human who is having a really intense, maybe out of alignment relationship with a drug who is, potentially just having an experience where they’re like, I need, I’m feeling like I need to shift my internal experience.

Okay. What we have is a human who’s trying to understand and shift their human experience. And so the power of their being somebody outside of their body to help them understand that process and then help them come back into right relationship with themselves and with this drug and maybe the right relationship with that drug is to not have that drug in their life.

But there’s still that. There is a relational tether that is occurring. We are always searching for something to help us regulate. And maybe it’s psychedelics or maybe it’s philosophy or maybe it’s spirituality or whatever it is. But we’re honoring that humans tend to know what they’re doing, but maybe they just need a little bit more help.

Sam Believ: Yeah. On the topic of childhood, like you obviously went through a really difficult, really traumatic childhood, and there’s this phrase, you know what doesn’t kill you makes you stronger. And I really like this joke. What doesn’t kill you make, makes you cripple. So it’s like, what is the difference that some people crumble and other people use it as strength to grow?

Do you, have you ever, have you been able to identify, why did you go. The more positive route.

Danielle Herrera: Yeah, that’s a great question. Yeah. Yeah I definitely am grateful for whatever ancestors and protectors and guides and angels have allowed me to be somebody who has taken everything that has experienced, I’ve experienced and found a way to use it as like jet propulsion, rocket fuel, to get me to where I am now.

I’m a meaning maker, so I, and an optimist, I’m an Enneagram seven. So there’s something even just about the personality of oh, I can, I’m, I can use this. I’m gonna find a way to make this beautiful. And that could just be personality. But I think it goes back to the previous question around like I, I noticed this with my clients, for example.

Sometimes they don’t know that there is another way. One thing that I get reminded of a lot as a psychotherapist is some of these things that I say that I have gotten to this point can judge them as being almost basic, are actually things that people really need to hear and I need to keep saying, no matter how many times I think it’s becoming trite.

And one of those is that is that there is a function to our agony. There is a function to an annihilating experience. It is the necessary like catalyst that propels one to having any desire to make something different, right? So a common question people have I think on spiritual paths, psychedelic paths, therapy is why do bad things happen, right?

So like you’re naming Sam, like a lot of bad things happened in my child, that’s for sure. But one of the answers that I have at this point is why don’t ba more bad things happen? And I think there’s, so what happens when bad things don’t happen is that we can fall into living a life of lacking purpose lacking direction having a stunted emotional sort of range.

I, my pain has been very intense and it has pushed me into having a really, I’ve had moments of crumbling, right? Lots and lots. I have complex PTSD and have been in a lot of therapy, 20 years of therapy and, but that pain in cons in holding it in context of an understanding that it is this jet fuel.

That it is like as so much as I can go as so much as I can catapult myself into the underworld as so much as I can agonize is as so much as I can feel ecstasy, right? So the depth of my pain, the well that I access, that is the that’s the invitation to add so much beauty that I’ve gained access to.

So we wanna make meaning to our pain. Ayahuasca podcast Ayahuasca is not fun. It’s I don’t know if, does anybody do it and think, oh yeah, this is gonna be like, so nice. No. I very recently just did a ceremony with some beautiful friends. And all of us were laughing about how much we before the ceremony, we were like, why are we doing this?

None of us wanted to do. Why can’t we just hang out like normal people? Why can’t we just get dinner like friends? But no, we had to plan a ceremony and have our, and know that we’re about to freaking purge and be extremely uncomfortable and nobody’s had coffee. We were suffering and we’re gonna have an intense, painful experience.

But ayahuasca being this metaphor too of that’s how it works. That’s the chemistry of it, is that the intensity of the discomfort opens up or expands your heart, pushes your capacity to receive love, beauty, harmony, et cetera. Does that make sense?

Sam Believ: Yeah. I ask is a great analogy for this.

The good, another good analogy I’ve heard about this specific topic is. It’s like pulling a string on the ball and the more pain you go through, then if you do it right when the arrow is released and you can fly far away, one of the guests on the podcast Doon taught me that it’s makes a lot of sense.

So you said function to the agony. It’s like you’re drowning in the river and this, it’s like the rock bottom, but then if you push from it, you can go straight back to the top. Is that in any shape or form connected to the topic of the transmutation of pain?

Danielle Herrera: Oh yeah. Oh yeah. Great.

Yeah. One of the things, I love this image too. One of the things that came up when you were saying that was and this is on also the transmutation of pain. There’s something different about our culture and one of the things that’s different about it is we could talk about various indigenous cultures, for example where.

This where pain happens or where a trauma occur occurs. For example, in our culture, when a trauma occur occurs, something terrible happens the person who experiences it can often struggle with one. Now it’s a thing I don’t know, who do I go to? How do I try, who do I talk to in so many families, it’s it’s American families really struggle with even talking about feelings, right?

Even having that level of intimacy of something. So there was a violation that occurred, for example. I think of different cultures who have this shaping where the child who experiences a really intense trauma, rather than being ostracized, not being believed, being isolated and then being put into a lot of different like therapies and psychiatry and put on medications, et cetera, et cetera, et cetera.

Sometimes there are shapings where a child who experiences such an event will be approached by the rest of the village as if they have been initiated. And that’s a totally different shaping. So the child gets approached by the village. Embraced by the village, okay. Acknowledged something happened.

And then there is ritual surrounding that child, oh my gosh, this thing happened. And there’s grief and there’s also a container of meaning making. And then the initiation is held as something is happening to this child where this child is now being given, a pass, some sort of torch. It’s a rite of passage.

Pass some sort of torch surrounding wisdom that they now have access to because they’ve experienced it. And then that’s very different. It’s very different. You know what a shaman is somebody who has transmuted their pain. And I, one of the grips that I have with the sort of modern psychedelic culture is that we don’t have these rites of passages.

We aren’t like being passed torches in the same way. We are self-initiating. We don’t have elders, right? But rather what would it look like, to continue to hold this model of the people who have really known their defeat and known their suffering and conquered those depths might potentially have some access to information that is valuable.

For those of us who are newly initiated into such terrible acts. Does that make sense as well?

Sam Believ: This episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before. For those who don’t know us yet, we started Lara with my wife four years ago.

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There are no hidden fees. Visit lara.com to book your retreat or learn more. Lara Connect, heal Grow, L-A-W-A-Y-R a.com. It’s basically no pain, no gain. If you wanna. If you wanna be really advanced, you have to go through, through the pain. Another thing on that topic of like shamanism, I talk, I ad maps, I actually interviewed professional in that field on like schizophrenia.

And it’s like the, there is this very thin line between being crazy and being a shaman, and the difference is the container. So if if you’re this slightly different child than in a tribe, for example, and you have access to those states, you’re probably gonna be trained by the shaman and you’re gonna become the next shaman because it can be a superpower.

But because you, we don’t have a tool for that in our society you’re just a crazy person. I don’t know if you have any opinion on that.

Danielle Herrera: Oh yeah, totally. There’s a documentary called Crazy Wise that kind of speaks to this and. The, yeah, the what, who was it? Ramdas who said something about those that your greatest Holy Men and mystics, you have them walked away into these mental facilities.

And I’ve worked with a lot of folks who struggle with psychosis, so I, can definitely see where it’s like they, that the gem is true, right? There’s this real access point that is occurring and then everything else around it, the lack of container is what can cause somebody to become harmful to themselves or potentially others, or really struggle within society.

Yeah I was also thinking about how this looks with something like Mania. There’s another film that actually comes up, it’s called touched by Fire, and it speaks to, this a similar thing that occurs for folks who are accessing ecstatic states manic states. And, there’s a lot of this film and it’s a book as well, shows you how often there have been brilliant pieces of art that have been made when the artist was in that state.

But a thing about our society is that we don’t know what to do with that state. A thing about Sufism is that it knows what to do with that state. The ex, the ecstatic the mystic, that quality of it can feel really edgy, un untethered. There are technologies that exist within spiritual containers and, traditions that can really support somebody in, in, in tethering that, and expressing this and containing it in a way that is safe for the person who’s experiencing it and does pull from that person whatever it is that they’re receiving without exploiting them versus what we experience here, which is just to become really panicked about it and to just try to take, turn it off as soon as possible.

So yeah, you’re right about the context thing for sure.

Sam Believ: Yeah. So shamanism, my, my sort of guess now is that shamanism is controlled psychosis, like when you can access psychosis on demand or in case of ayahuasca shamanism, it’s the, it’s that state access through the medicine. That’s what. Shaman knows how, how to navigate it.

You mentioned Sufism several times and for those, watching this on the video, your background looks like you’re coming to us from ancient per or something like that. But recently I discovered roomies poetry on YouTube and I was kind like listening to it. I’m not much of a poetry kind of guy, but I can, maybe not after while ask I drank, I kinda opened myself up to many more layers of emotions and things like that.

So I’m slowly trying to get into it. Talk to us about Sufism. What is it? Should people learn about it? What’s the benefit?

Danielle Herrera: Great. Oh, awesome. I’m so glad to hear that you’re opening up to poetry. I was actually just teaching I did an hour of work with Beckley just before this.

And one of the questions that a psychiatrist who was training in psychedelic assisted therapies was asking was about how to work with ineffable states acknowledging that folks are going to come integrating their medicine experiences, struggling to put it into words. And we talked about the need to be open to the ways in which people process information.

And sometimes that’s verbal and they can capture it. And other times it’s pure archetypes, pure symbolism, pure metaphor and imagery that you have to be able to understand as a clinician. And sometimes it’s poetry. And I love when clients can come to me and they’re making use of something like poetry to describe this ineffable quality.

So we could use that as the inward point to Sufism. Because Sufism really does make use of poetry to describe this ineffable quality of our union with the divine and our separation with the divine. Let’s see. Where do I wanna go? Actually, I’ll go, I’ll connect this back to what we just were saying.

You’re saying the container for psychosis, et cetera. A quote came up, which was the mystic swims in the same waters that the psychotic drowns in. Okay. So Sufism is is a mystic tradition. It is it has, its origins is the mystical sect of Islam. The order that I’m initiated into is universalist.

And it is the per pure ier of my lineages. H Knight Han he’s an incredible person. I would say. If you’re interested in anything I’m talking about, you probably resonate with his teachings, but he was a oh my gosh the most incredible musician from India who you know was a suf, like a classical musician who then dropped his music to bring Sufism to the West.

And so I’m in this in Iati order. And what these closed traditions, Sufism is a closed tradition. What these closed traditions do is that they preserve the transmission of mystical truths. And so there are things that I literally can’t say on a podcast. And there are other things that I can say on a podcast because they have informed me to a cellular level.

I have been changed directly by the science of these traditions. I say science in the same way. Okay. Ayahuasca. When we for example, I worked with the Shabo tradition and I was, when I first started, when I first went to Peru, I was most moved by the spiritual technology of the IROs the feeling of the song and the prescription that is within.

Something that we, otherwise, we think of a song and we’re like, oh yeah, there’s lyrics, there’s a bridge. There’s it’s, we hear them when we go into the grocery store and the difference of what was happening when I was in ceremony receiving these e to cleanse me and clear me and bless me, and feeling how much they work.

Okay. So Sufism has something similar. It’s a spiritual technology. So many things I could say about it. But it, most people do know of Sufism from this place of hearing Rumi poetry. Who Coleman Barks made most popular through his translations, who is also a Sufi. And what you’ll see in Rumi poetry, which I’m so glad you’re reading, I would say continue to, because they’re speaking to this core essence of of our longing and our yearning for our connection with the divine.

It focuses on the lover and beloved dynamic, the human and the divine. And this sort of primary attachment wound, honestly, to use therapy terms of what has happened in the act of creation with a divine has turned us into human and separated us so that the divine could experience themselves.

And now we feel this overwhelming sense of something missing of a lack of connection to something, to someone. And what it turns into, going back to harm reduction is. Drug use is relationships, is literally everything. We’re just, we are looking for connection. And so we’re working directly with that.

I’m absolutely in love with the tradition, so I’d love to talk about it more in whatever way you’re orienting towards. Wish I could hear the audience right now and see what they’re interested in, but it has really informed the work that I do. And I’ll say the one last thing about it is that it hold, it melds very well with ayahuasca.

So in the same way that I’ve done Shabo, tradition, ayahuasca, ceremony, so I’ve seen their structures, their technology and their imagery and their stories. Knowing Sufism has allowed the Quran to open up to me in a way that I never thought I could have access to, has allowed the names of God to open up to me in ways that I never thought possible.

One of the primary points of Sufism is to polish the mirror of the heart. So we’re cleansing and open our capacity to love and receive love and be loved and the action of love. And so when I take Ayahuasca, now that tradition is is very accessible in that state. So yeah.

Sam Believ: Okay. You convinced me.

Sign me up. Where do I

Danielle Herrera: keep reading the poetry?

Sam Believ: Yeah. I’m gonna read a couple of quotes from Rumi. I don’t get me wrong, I’m not that deep into it. I may be, I haven’t even read it. I listened to it on YouTube for an hour, so that’s as much exposure as I get, but it found me. As algorithms tend to do in a moment that I needed it.

So I was like, okay, let me like transmute my pain and go out that direction. So the wound is a place where the light enters you. That’s pretty great. Then another one is what you seek is seeking you. Another one is don’t grieve. Anything you lose comes round in another form. Another one is, you were born with wings.

Why preferred to crawl through life? So it’s like very small phrases, but it’s contains a lot of wisdom. So like each of them you can sit and basically make a one hour podcast about yes, truly. And so you talk about Sufism and connection to ayahuasca. Let’s talk about. Mystical experiences.

’cause Sufism is a mystical school of thought. Let’s talk about mystical experiences induced by psychedelics, ayahuasca, mushrooms.

Danielle Herrera: That’s probably, if I, if you were to ask what are you most interested in your work right now? I’ve been doing this for a long time, and so I, I could do the addictions and harm reduction work in my sleep at this point.

The point that I’m most interested in now is integrating mysticism within psychedelic psychotherapy, and even just within traditional psychotherapy. Which is to bring that dimension of reality back to the human experience. Actually, I was just saying this earlier today, and it feels applicable.

I. To this group that I was teaching at Buckley, they were all psychiatrists. And one of the psychiatrists had said that they don’t think they’ve had a single conversation with a client about spirituality. And that’s a very common thing. What I brought in was that just a year ago I went to the a PA conference.

It had a presentation there, but I was most struck by a workshop that I went to where the psychotherapists and psychologists, it was a really str, like a really intense percentage. I think it was like 89% or something like that of psychologists and psychotherapists who said that they felt incompetent when it comes to the spiritual capacities within their clinical work.

Their number was also just as high when they named that they’re atheist or agnostic or secular, which is fine. You can be that way when you do your work. But I just get curious about what it means when, for example, somebody comes to their clinician who they’re paying $300 an hour with, hi, I had a psychedelic experience, I had a mystical experience, and I need some framework for that.

And their clinicians are saying, I actually, I can’t, I don’t know what you’re talking about. I don’t know what to do with this. So when we were talking about that, that in this specky little was just one hour course today I named how, again, in traditions that I pull from, I named how there is not a single indigenous culture that is secular.

There is not a single indigenous culture that is secular. Also indigenous cultures fail to have words for religion and spirituality or mysticism. There just aren’t words for it. And the reason is because you wouldn’t even begin to conceive of living a life without those at the center. Okay? So spirit at the center of the work religion, of the center of your work, mysticism.

It’s just that it is the container in which they exist. So I’m very excited about the mystical experience as it occurs. And people have it, I would say, through lots of different directions. It reminds me of something in Ramdas’s book Be here now, where he describes, he says something like it can happen through having your heart broken or having, giving birth to your child, or falling in love, right?

It can also happen through the psychedelic experience. It’s these moments, he says, it’s like the rug gets pulled out from underneath you. When that happens, you’re like, I don’t know how the world works. I thought I did and now I don’t. Okay once the rug gets pulled off from underneath you, what you need is some, somebody to help you make sense of that experience.

If you get a psychologist or a psychotherapist or a psychiatrist who’s oh no, if you just you’re going a little crazy ’cause you took some drugs and they make it that simple, your capacity to, to meaning make and actually integrate something as powerful as one it experiences just completely collapses.

If that’s who you have. But if you’re instead meeting with a shaman or a Sufi merchant or a Sheikh or some other mystical initiated being, whatever it is who can help you make sense of, oh, you have, you’ve done the thing you’ve touched the divine and now you’re coming back to earth and you’re trying to make sense of that relationship that you just had.

You had a moment of merging. Now we want to know how do I take this merging and make it so that I am a better person to the people whom I’m responsible to love? That’s it. So lots of different ways it can happen. But I love when it does.

Sam Believ: So I think it’s very close to the topic of spiritual emergence, whether through psychedelics or naturally.

I know you talk about that. So how do you help people go through, through the spiritual emergence and what is it?

Danielle Herrera: Oh, it’s so great. Yeah. I have a client right now who is having an active spiritual emergence, and it’s, this is why I say I get to love people for a living. ’cause I’m sitting across from her and I’m just like in complete awe of what is unfolding for her.

Okay. How does that happen? What does it look like? Wow. It’s for, so let’s just use it as an example. It came from pain. She’s been in therapy for a very long time and experienced a horrible thing in her childhood and she’s done plenty of therapy about it. And of course you could do a ton of therapy about it, and you can still feel the big question of why, and so she did ketamine assisted therapy with me, and from that, a lot just started opening up, and so this has happened before with many clients where, what can happen is that you access this deeper understanding of the metaphysics of the universe or this deeper.

Capacity to have forgiveness for everything that occurs, and then therefore a deeper ability to be in relationship with that which is, and that which will be. And so what does it look like? Is that she’s people will get one, they gain access to a lot more intuitive states. That’s a common feature in spiritual emergence is suddenly dreams open up.

Visions open up poetry becomes readable. That’s a big one, right? You’re like, whoa sacred text becomes readable. People are tender. That’s what happens. They get, they become softened. That’s why I named my practice tender. Heart Healing Arts people become tender. They become moved easily by the suffering and the beauty of the world, and we want that.

We want people to be moved. And of course, we need people who still just do the dishes. Not everybody needs to be this person, but I imagine if you’re listening to this podcast, then you’re somebody who is, open to being moved. And so you become more sensitive, you become more attuned.

Yeah. Yeah, exactly. Both hand, totally. Wash a dish. Wash a dish. But we want that quality. We want people to, it’s break open into their full capacity to be a human and to be, I think there’s a thing about you, you start to feel like you’re going to become annihilated by those experiences, but you don’t.

Like every time you get your heart broken, you’re just like, this will end me, and then it doesn’t. And then the gift of that is that your capacity increases like tenfold, so that’s what we’re talking about. And sometimes people are really special. I’ve gotten to work with channelers and Seers who, it’s really cool work.

It’s, I’m, it’s the place where I’m telling you very directly that magic is real and there are people with incredible capacities that science will dispel. But that they, it happens and it can happen from a place of, their devotion to healing their, those wounds, the where the light enters you, right?

Like their devotion to working, to doing their work and their devotion to their spiritual practice and their devotion to being better to the people who they’re responsible to loving like that can gift them with these superpowers that you speak of absolute superpowers. Yeah it’s incredible.

Sam Believ: Let’s do last topic before we wrap up your favorite topic, which is addiction.

I interviewed Gabriel Mate two months ago, and he says, don’t ask why the addiction, ask why the pain, your thoughts on this, and also on potential for psychedelics in working with people dealing with addiction.

Danielle Herrera: Ooh, great. Yeah, I could wrap this all up at the end here with this one. Okay.

Yeah. I go, Marta’s great with that. That’s like his hard hitter that don’t ask why the addiction, but why the pain. Okay. Okay. So one of the things I think I talked about this earlier in terms of we have this primary attachment wound, the like. Why am I separate from where are you, God, where are, where, what am I?

Who am I? Why do I die? Why does it hurt? And what we do with that pain, and it intensifies the more we get hurt by people, we get hurt by life experience. And then it’s more, oh my God, why? Why did this happen to me? And so then we seek, what you seek is seeking. We seek some balm to that wound.

And we are relational beings. So we seek it through relationship, we will go to other humans and try to get some support. We will, but we will also go to that which is reliable. Gabriel mate, it’s like he’d be able to tell you this too, of something like alcohol. What a perfect, reliable source.

Regulation much, much, much more reliable than a human. Always the same. Always the same can do. It does exactly what it’s supposed to do. Okay. Okay. But there’s always the thing across from you in relationship. But then there’s the tether between the two. So we have this relational tether, it’s like a, I imagine it’s like this glowing golden rope between you and other whatever other is.

And in an animistic sense, other is always alive, whether it’s the bottle of alcohol or human okay, or nature, you’re, it’s always alive. So what do we do with this? Where can psychedelics come in? Is that we want to heal that relationship to the other. I have gotten to work with folks who have had various chaotic relationships with drugs and found that there, that glowing golden tether has become really wonky and like really scattered or really sharp and distorted, and they can see like an abusive relationship, for example.

They’re like, oh, this isn’t, this is out of alignment. Our relationship isn’t good. Okay? So one thing that we can do is we can have them have a new relationship with a psychedelic and feel the difference of relationship that, a difference of right relationship, the reciprocity that say they were doing say they were, they had an opiate, addiction, air quotes.

And instead we’re introducing them to ibogaine. Then we’re gonna have a different relationship here or whatever. Choose one. I work a lot with ketamine, so maybe that’s a good example. And then we can feel the quality of a relationship that is in balance where the harmony is restored. Okay? And then we can take that relationship and apply it everywhere.

You just need one, you need one al in alignment relationship to start replicating that over and over again in your life. That’s why therapy works, because you have a relationship that exists between you and your clinician where this person who you’re paying is reliable and good to you and ethical and safe and attuned, and then you go home and you are reliable and safe and attuned to your partner.

At least that’s the hope. And once you do enough of that relational work, then the dynamic between you and the divine can be reliable and safe and attuned, et cetera, et cetera, et cetera. So that’s probably my best answer for what we can do there.

Sam Believ: We still have a few minutes left. Let’s talk about psychedelic integration.

Danielle Herrera: Cool. Yeah, just in general. Okay. Yeah, I was just talking about this. That was what I taught on with Beckley. Okay. Actually, here, I’ll underline the thing I was saying ’cause I think it’s a big deal. This is something that my teacher says p natal miles, Yez.

He says that your spiritual work is worth nothing if it doesn’t make you a better person to, to the people around you. And I think that’s huge and I think a lot of people who do psychedelic work. I would say this is one of my gripes with the community, is that we can go towards psychedelic experiences for the experience of it, for the, like shiny, almost it’s a bit selfish. The I did this thing, I experienced it. But the integration is when you go home after your three months in ceremony, are you more gentle to your wife? Are you more attuned to your child? Did when your best friend reached out to you, were you patient?

Or did it just, or does it just make you look more sexy? You know what I mean? So integration being so much more than you took a walk and a bubble bath and you journaled and you did your art, and those things are so important. But I’m really interested in are you loving better?

Yeah. Because there’s always more. There’s, you can always be loving better. Love is an act, and I think that these medicines are, they’re like initiating. They’re, they can be perceived or received as new internal like structures, almost like internal guides that can inform our relationships as they’re happening in real time.

So if I’m my, I’m being impatient with my partner. I can attune to Ayahuasca, usually with partnership. I’m attuning to MDMA. How I have taken MDMA enough times to ask her in real time how would she respond, and that’s integration.

Sam Believ: Cool. Cool. Thank you for that explanation. And thank you for the episode. I think we started, we touched very. A very interesting topic, so a very different topic. I don’t think I’ve ever spoke about Sufism or something like that. Not that I basically, we very recently learned about it, so it’s an interesting timing.

Then, yeah, thank you so much for coming and let our listeners know where they can find more about you if somebody needs therapy.

Danielle Herrera: Awesome. Thank you so much for having me on. Sam. It, this was so fun. I appreciate you just letting me like go off. I’m a total Gemini, so I was like able to just speak and listeners so grateful for your time.

You can find me. I, my website is Tender Heart, us or your therapist loves you.com. Instagram, your therapist loves you. And I have, yeah, I’m actually moving to Washington, the state of Washington Spokane, but I will still be doing virtual. California work and then coming back here and whatnot.

But I have a whole team of like really sweet, tenderhearted, relationally centered trauma therapists. So yeah, stay connected and yeah, I was really awesome to be in conversation with you, Sam. Let me know if you wanna talk about poetry or Sufism, literally ever. Okay,

Sam Believ: sure. Sounds good. Guys, you’ve been listening to Ayahuasca podcast as always with you, the whole Sam, believe, and I will see you in the next episode.

I hope you enjoyed this episode. If you’d like to support us and psychedelic renaissance at large, please follow us and leave us a like, wherever it is you’re listening, share this episode with someone who will benefit from this information. Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only.

This episode is sponsored by Lara Ayahuasca. At Laira, we combine affordability, accessibility, and authenticity. Laira, connect, heal, grow. Guys, I’m looking forward to hosting you.

In a world dominated by logic and science, few experiences challenge materialist assumptions as deeply as an ayahuasca ceremony. In a recent Ayahuasca Podcast conversation between Sam Believ and Oliver Scott, the hosts dive into the eerie, often unexplainable phenomena that occur when participants step beyond the ordinary into the spiritual unknown.

From Soviet Materialism to Mystical Realization

Sam Believ begins with a confession: he was raised in a strictly materialistic culture. Growing up in the former Soviet Union, religion was not only discouraged—it was forbidden. “On my birth certificate, there’s the hammer and sickle,” he recalls. Faith was viewed as superstition, and belief in the unseen was a relic of ignorance.

Yet years later, after encountering ayahuasca, Sam found himself face-to-face with a reality that defied all rational explanation. He speaks about discovering an unexpected gift of healing—a power he never believed could exist—and witnessing it work repeatedly. More mysterious still were the moments when participants’ families somehow felt their transformations miles away. “Sometimes someone releases trauma during the ceremony,” Sam explains, “and their mother calls them the next morning saying she felt something.”

Shared Visions and Frequencies

Oliver Scott responds with his own story—one that blurs the line between consciousness and communication. Years ago, he and a close friend experimented with sound frequencies, particularly the 432 Hz and other healing tones. What happened next felt like stepping through a portal.

Both men began perceiving the same vivid vision: a landscape bathed in pink light, populated by friendly, otherworldly beings. “We started describing it to each other in real time,” Oliver recalls. “We were seeing the same place.”

The most fascinating part? They hadn’t taken any strong psychedelic substances—only a mild relaxant. Oliver later hypothesized that the resonant frequencies somehow stimulated the pineal gland, releasing trace amounts of DMT, nature’s own visionary compound. “It might have tuned our brains to the same wavelength,” he says, “like radio receivers catching the same station.”

The Mystery of Simultaneous Awakening

Skeptics might dismiss such episodes as coincidence or shared suggestion. Yet Sam notes that similar synchronicities appear regularly in ayahuasca circles—especially when no substances beyond the brew itself are involved.

He recounts a recent retreat where a man, estranged from his father for five years, experienced deep forgiveness during ceremony. Moved by insight, he wrote his father a heartfelt letter but never sent it. The very next morning, his father called out of the blue—“the first time in years,” Sam emphasizes.

Coincidence? Perhaps. But such stories are too frequent and emotionally charged to ignore. “I’m too suspicious,” Sam laughs, hinting that chance alone cannot explain these recurring patterns of psychic resonance.

Healing Beyond the Individual

One of the most striking anecdotes involves a young woman from Africa undergoing intense energetic cleansing. The healer, or taita, battled what felt like a powerful spiritual force on her behalf. Afterward she felt instantly lighter—as though reborn. Later, her family contacted her from across the world, saying they sensed that “something heavy had lifted.”

Oliver reflects on this with awe: “It’s as if the ceremony doesn’t just heal one person—it ripples through generations.” Modern psychology might call this intergenerational trauma release, but within the ayahuasca paradigm, it’s evidence that consciousness transcends blood and distance.

Bridging Science and Spirit

For Oliver, once firmly rooted in the scientific worldview, these experiences no longer seem implausible. Psychedelics and plant medicines have expanded his understanding of what “real” means. “If you’d told me this five years ago,” he admits, “I’d have said it’s coincidence or imagination. But now it makes perfect sense—within a new paradigm.”

That paradigm suggests that healing isn’t confined to the mind or body but extends into invisible fields of energy and ancestral memory. What one person purges or forgives may reverberate through an entire lineage.

The Lesson of the Unexplainable

Whether these stories point to supernatural phenomena or untapped dimensions of human psychology, they share a common message: the universe is more interconnected than we imagine.

Ayahuasca, in this light, is not simply a hallucinogen but a teacher—one that dissolves boundaries between science and spirit, individual and collective, seen and unseen. Each ceremony becomes a reminder that healing may operate on frequencies beyond ordinary perception.

As Sam Believ concludes, “There are things that shouldn’t be real—and yet they work. That’s what keeps me curious.”


(Based on “Supernatural event during an Ayahuasca retreat” — AyahuascaPodcast.com)

In a powerful episode of the Ayahuasca Podcast, host Sam Believ sits down with Austin, a retreat participant who traveled to the Colombian jungle seeking relief from a stubborn case of psoriasis. What unfolds is more than a story about clearing the skin — it’s about the deeper connection between emotion, belief, and the body’s natural intelligence.

From Autoimmune Frustration to Open Intention

Austin begins by describing years of frustration with psoriasis, an autoimmune skin condition that causes inflammation and visible irritation. He had tried everything — special diets, gut-cleansing protocols, probiotics, supplements, and even medical treatments. Nothing seemed to last.

“I’d cleared it out once,” he says, “but then the bacteria imbalance, years of drinking and late nights — it all stacked up.” Eventually, he realized he wasn’t just fighting a skin condition; he was trapped in a cycle of control and self-criticism.

His intention for the retreat was simple: to explore, not to fix. “I had no idea if it would work,” he admits. “I just wanted to see what would happen.” That openness would become the foundation for a surprising transformation.

The Ceremony That Changes More Than Skin

At the retreat, Austin reports not only changes to his psoriasis but also to his emotional state and self-image. “I felt awake for the first time in years,” he recalls. After several ceremonies, he noticed that the red, inflamed areas of his skin began visibly calming. “For the past three weeks, the regeneration rate has been amazing,” he says.

Yet the biggest shift came from within. “You’re beautiful on the inside,” he reflects, “and even if your skin isn’t perfectly clear, that’s totally okay.” This acceptance — of his body, his imperfection, and his humanity — became a key part of his healing.

He emphasizes that ayahuasca isn’t a quick fix or magic potion. “It’s not just drink this and go,” he says. “There’s a process.” The medicine opened the door, but it was his attitude and follow-through that carried him through it.

Mind–Body Healing: Autoimmunity as a Conversation

Austin offers a striking reframe for chronic illness. He sees autoimmune conditions not simply as the body “malfunctioning,” but as the body trying to communicate. “When your body attacks itself,” he says, “you really need to talk to your brain about it.”

In his experience, ayahuasca allowed that dialogue to unfold — not through logic or words, but through feeling and insight. He realized that the roots of his condition weren’t only physical but emotional and relational. Stress, guilt, self-judgment, and unresolved tension all contributed to the inner imbalance.

Ayahuasca, in that sense, became a mirror — helping him see how deeply his emotions affected his biology. Once he acknowledged that link, the body responded.

Integration: The Real Work After the Ceremony

Austin calls the retreat “the hardest week of my life — but also the best.” The real transformation, however, began afterward. He cleaned his diet, focused on gut health, practiced gratitude, and repaired relationships. He even reached out to family members, expressing love instead of holding resentment.

“I just feel at peace now,” he says. “At peace with myself and with the people around me.”

For him, integration isn’t optional — it’s the continuation of the healing process that ayahuasca starts. Without that commitment, he believes, the physical results might fade. With it, the effects compound.

What This Story Suggests

Austin’s journey doesn’t claim to be a clinical cure — it’s a personal story of transformation. But it does highlight a few powerful principles:

  • Autoimmune and chronic conditions often carry emotional or energetic roots that deserve attention.
  • Psychedelic-assisted healing can create a space for insight, acceptance, and emotional release that traditional medicine rarely reaches.
  • True change requires integration — lifestyle shifts, self-care, and relational healing.
  • Acceptance, not resistance, can be the turning point for physical improvement.
  • The mind and body are not separate; when one heals, the other follows.

A Balanced Reflection

Austin’s story shows that ayahuasca can catalyze profound shifts in how we relate to our bodies. His psoriasis visibly improved, but more importantly, his relationship to himself transformed. The key wasn’t perfection — it was peace.

Still, both he and Sam emphasize that this is not a shortcut or a universal remedy. “It’s a process,” Austin repeats. Healing unfolds over time, requiring honesty, patience, and a willingness to look inward.

For anyone struggling with chronic physical symptoms, Austin’s journey offers hope. It reminds us that healing is not always about eradicating symptoms but about reconnecting with the wisdom of the body and the truth of the heart. When those two align, even long-standing patterns can begin to release.


Based on the Ayahuasca Podcast episode “Can Ayahuasca Help with Psoriasis?” with Sam Believ and Austin.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Joe Moore, co-founder/CEO of Psychedelics Today. Joe is a longtime voice in psychedelic education and media (700+ interviews), a holotropic breathwork facilitator, and the creator of the Vital year-long training program focused on psychedelic-informed practice and harm reduction.

• Origin story: books, Grof, breathwork, first aya, launching Psychedelics Today (01:13–04:17)
• 700+ interviews, role split with Kyle (04:17–04:55)
• Burnout/community dynamics during Denver decrim (04:59–06:00)
• Harm reduction, safe supply, and intra-community conflict (05:46–07:27)
• Indigenous exchange, access, climate & conservation takes (09:11–11:18)
• Agroforestry & ayahuasca reforestation co-ops (11:18–11:59)
• Drug war history, othering, and safe supply vs. prohibition (11:59–16:46)
• Rebranding Colombia: coca vs. ayahuasca, fentanyl era (17:43–19:35)
• Why psychedelic education matters; Vital’s inclusive scope (20:52–25:40)
• What success looks like: humility, community, model-agnosticism (27:52–29:33)
• Favorites: Team LSD, mushrooms, 2C-B; psychedelic minimalism (29:33–31:22)
• How psychedelics heal: competing models + Grof’s container (33:17–36:39)
• Breathwork for prep/integration; box breathing & long cycles (36:39–45:33)
• Podcasting as decentralization; universities & free libraries (46:09–50:28)
• Bitcoin/crypto & decentralizing money/power (50:28–52:06)

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Joe Moore at psychedelicstoday.com and on Instagram: @jomo137.

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Joe Moore: Some of the first drug war stuff was actually tobacco back in Europe. There were certain kings that were like, that is disgusting, ugly habit. Don’t do it. Didn’t work out very well. And then there was, drug wars happening from Catholic missionaries where there were erase plant medicine traditions and different religious traditions that looked stable enough to.

Make resistance possible to Catholicism in the Empire. So like there, there’s like kind of this tie in with the empire in drug war, and then if we look at early America drug war history, we’re looking at like opium and cannabis. And so we’re othering like the rhetoric was around black jazz musicians and then Asian immigrants.

And Asian folks were, brought over to help build railroads and sometimes they would smoke opium. And so it was used to make them a lower class of human drug war rhetoric. And similarly, during our Vietnam war it was used to other, the Black Panther party and like black rights people and also the hippie anti-war movement.

So you can’t make people illegal, but you can make things that people do illegal. And this is pretty well documented with tapes from Richard Nixon himself and pretty well documented by some of his top aides retroactively. Like we’re not doing a science-based thing. If there was to be a drug policy, it should be driven by science, not opinion.

We’re very far away from a science-based drug policy because cannabis is quite safer than alcohol and tobacco. Psilocybin and LSD in Ayahuasca. I think generally speaking, ayahuasca is much safer than alcohol. There’s a lot of things out there that are safer than what’s legal. Globally speaking, Columbia has been a leader in the drug war.

Columbia has been a major target of the drug war. Like I remember how much military action was happening from United States military in Columbia, not necessarily exclusively through the Escobar period, but after too.

Sam Believ: Hi guys, and welcome to Ayahuasca Podcast has always been the whole of Sam. Today I’m interviewing Joe Moore. Joe is the co-founder and CEO of psychedelics Today, one of the leading platforms for psychedelic education and media. With a background in philosophy, breath work, facilitation, and software.

Joe has been a key voice in psychedelic movement since 2016. He co-hosts Psychedelics Today podcast runs professional training programs and advocates for responsible. Psychedelic use integration and policy reform. This episode is sponsored by Laira Ayahuasca Retreat. At Laira, we combine affordability, accessibility, and authenticity.

Laira connect, heal, grow. Guys, I’m looking forward to hosting you. Joe, welcome to the show. Thanks so much for having me. Yeah. As I was telling you that I’m very familiar with your voice because. Whenever I’m planning to interview someone, I always try to listen to couple episodes and there’s always, at least they always are on your show as well.

So I, I heard a lot of you and Kyle it’s interesting to talk to you in person. Joe, tell us your story. How did you end up in this line of work, promoting conscious use of psychedelics and mental health.

Joe Moore: I accidentally bumped into a book called Holographic Universe by Michael Talbot.

And my philosophy 1 0 1 course, it was assigned reading and there was a section in there about Stan Grs, LSD psychotherapy and Soviet Prague at the time. And it’s fascinating because he had a whole inpatient. Facility dedicated to psychedelic use for therapy. Didn’t seem real to me. It seemed like something like I really have to call bullshit on this, or I have to go read.

So I was like I want it to be real and I want psychedelics to be real and helpful. ’cause this is a really interesting story. Turns out my small school that I was going to, had a bunch of books by Stan and I started reading about LSD psychotherapy at that point. And then. Found some teachers in the next state over in the US and found holotropic breath work and really committed to that as a practice for about six years.

And at the same time, I’m like trying to find psychedelics not being very successful. Probably wasn’t asking the right people. And then I started actually to get more serious, I was like, I really need to find psychedelics. This is, I’ve read a hundred books, listen to a hundred podcasts on this thing so far.

Like, how can I not have the experience started growing, didn’t work for me. Started actually going to and attending Burning Man meetups in Boston and tried my best to get access that way. And so I was doing kind of community meetups. In Boston trying to get people together to talk about psychedelics and that, that was an interesting gateway because from what I learned on how to operate groups and hold triple breath work, I could operate groups on psychedelics.

It was very similar framework and style of conversation to help people feel comfortable enough to share and get something out of the sharing and being in group. Had my. Initiatory Ayahuasca experience about 2009 maybe. That was my first psychedelic experience without drugs and that kind of played really an important role in my life.

Kind of got depression outta there and felt like I was walking on sunshine for at least six months from one dose. And then moved to Colorado. Tried to do the same thing in Boulder and Denver. Eventually realized I just wanted to be in the mountains. I moved up to the mountains and Kyle and I started our podcast in 2016.

We probably started chatting in 2014. He was trying to talk me into going to grad school for psychedelics and I was trying to talk him out of it. And neither of us were successful, but we decided we wanted to have a podcast and we, yeah, that’s how I got here. Started really using a lot of psychedelics heavily in about 2014.

There was a lot of personal experience that goes along with it.

Sam Believ: Thank you for sharing. It’s a, it is been, it’s a long time ago, the very early beginnings of the psychedelic renaissance. So you’ve done I’ve asked Chad GT and it says you’ve done psychedelic podcast has 7, 9 36 interviews.

Is that. Accurate.

Joe Moore: I say over 700. That probably sounds better. That sounds like a better number.

Sam Believ: And do you reckon you’ve been, at least in what I think, ’cause I think you do more interviews than Kyle, so maybe 60%, 70,

Joe Moore: maybe even 80 at this point. Because he, he spends a lot of time running our educational programs.

So I try to run the media and he stays being the teacher

Sam Believ: that’s 650 interviews or whatever. That’s like a lot. Conversations do you ever find yourself like just tired? Not wanting to talk to anyone again,

Joe Moore: certain guests, for sure. Sometimes I wanna hide. Which actually, so it stuff happened like it was during, when Denver was legalizing and decriminalizing a lot of psychedelics and mushrooms.

I, I just decided I didn’t like what was happening in the community and I needed to just be a hermit in the mountains for a few years. So I just did internet stuff like this and chose not to enter. So in a sense, yes, I definitely chose to opt out of the community for a while because I didn’t like what was going on.

Sam Believ: What was happening that you didn’t like.

Joe Moore: Bad behavior. Stuff that felt risky in terms of the way people were treating each other. Just really sharp opinions. I didn’t feel like there was a lot of grounded conversation happening. Like I come from this perspective of harm reduction and, safe supply and it.

One of the major problems in our ecosystem is that the government makes it such that we can’t operate safely while also, safely, chemically, and or legally, right? Like we might be incarcerated. We might die from consuming something that, we don’t know if it’s safe or not, because they don’t allow us to tell if it’s safe or not.

We’re gonna do it anyway. That’s the history of this thing. We’re very far into the war on drugs. And still today, people say it’s over. It’s absolutely not over. And people are still dying. And it’s the government’s choice to to kill us. So I come from that perspective and psychedelics being a major component of the drug ecosystem.

People, I would see very kind of complicated dialogues that didn’t make sense to me. And then people would fight each other like crazy. And sometimes it looked like people were gonna put each other at legal risk and I’m just not okay with that kind of thing. And I was like, I’m gonna go play my own game.

Not be at legal risk being near these folks. And not to mention like the moral arguments you’re a bad person if you have this opinion. I’m like, I’m of the opinion that you’re a bad person if you want my friends to die from using drugs and or go to jail. That’s where I live, which is a very different conversation from a lot of parts of the drug and psychedelic ecosystems.

Does that make sense?

Sam Believ: Smart decision. You pick your fights, you don’t want to be in this one, you just withdraw. That’s very strategic. And yeah, regarding sharp opinions, like it was my first time at Maps and we had a booth there and we’re, apart from this podcast around a retreat it’s called LA Wire and we’re like one of the most affordable retreats out there.

And we, one of the best reputable retreats. So we really know what we’re doing and we’re doing it well, but we’ll get people come and say like very charged oh what about your indigenous shaman? Like convinced that we’re mistreating them even though like my shaman is probably the richest guy in his town and like he has a pretty good life and works like four, four days a week.

They, but they just wanted to fight. They like, there are people with like strong opinions. Not all. Not most like it was a minority, but like us definitely the, even though it’s psychedelic space and everyone’s on the same page, but there’s a lot of infighting and a lot of tension. That’s how it felt to me.

It felt very foreign given that. I’m in my little micro bubble here, also in the mountains of Columbia, but there’s basically no negativity here. I don’t know if you wanna say anything about that and then talk about war on drugs.

Joe Moore: Yeah, so it’s a whole complicated thing about like, how.

I have light opinions on what kind of energy exchange is appropriate for shamanism. So I’ll put it a different way. What kind of energy exchange is acceptable for medicine? What kind of energy exchange is acceptable for magic, right? ‘Cause we’re in this intersection of all three things and like I don’t think anybody has a reasonable answer for that.

I think if it’s, some pretty white girl from Washington DC doing it, that’s a very different conversation. Versus somebody who’s steeped in the tradition, and I think access is important. My primary critique of Amazonian Shamanism and like the commercialization aspect is just.

How many people, like how many times a year should people be flying to the jungle to go consume? And I’m thinking of Americans particularly, or Europeans, like I don’t know, like how many times do I need to fly intercontinental to do my religion and do my healing? And I think I think we should be, highlighting really great operators and really great shaman and especially if they’re ethical and amazing.

But like, how do we. How do we balance climate change in the mix, but people in the jungle need work too, and they have amazing skills and so let them heal, let healers heal is my position. There’s conservation angles, but like ayahuasca doesn’t worry me from a conservation point of view, from are people gonna have enough ayahuasca?

Like I, I think other things like peyote are more concerning to me and sono and desert toad. But I’m not too concerned about the other stuff.

Sam Believ: Yeah. Ayahuasca girls grows where nothing else grows. And to grow ayahuasca, you need to grow a tree first. So it’s kinda like reforestation effort.

And then yeah you need at two years to get a vine to be relatively mature to harvest it, that’s not bad at all. Yeah. You just need some time.

Joe Moore: So my primary like hope, like I hope somebody does this, is some sort of cooperative agriculture venture with some indigenous groups to just reforest tons of land and do like regenerative agroecology agroforestry.

Try to figure out how do we create really healthy jungle ecosystems that you know, everything likes, including the earth and the land. And then also have this kind of thing that helps people, which is, would be, in this case, ayahuasca.

Sam Believ: Maybe somebody is listening and they will be inspired, so go do this work.

Sounds very complicated. So you mentioned war on drugs. You said they don’t, government doesn’t want you to be alive or, not like killing you specifically, but they don’t want people that take psychedelics to be alive. Why? What do you think? What is, I have my theory, what

Joe Moore: I have to be more nuanced than that.

So I, at first I want to interject that one of my best childhood friends. I don’t think he was related, but he was Columbia and he is from Bogota. His last name was Escobar. So I like, I’ve had a long love affair with Columbia, even though I’ve never been. But anyway, so like, how I wanna put it is like the government likes to use the drug war to other people to act other, as like an active term.

Like I, I turn you into something other than me so that I can do something to you. And so think about like I’m so steeped in America that I assume everybody knows American history, but it’s not true, right? So some of the first drug war stuff was actually tobacco back in Europe. There were certain kings that were like, that is a disgusting, ugly habit.

Don’t do it. Didn’t work out very well. Tobacco one in Europe. And then there was, drug wars happening from Catholic missionaries where they’re erase plant medicine traditions and different religious traditions that looked stable enough to, make resistance possible to Catholicism in the empire.

So like there, there’s like kind of this tie in with the empire and drug war and then, if we look at early America drug war history, we’re looking at like opium and cannabis, and so we’re othering. Like the rhetoric was around black jazz musicians and then Asian immigrants and Asian folks were, brought over to help build railroads and sometimes they would smoke opium and that so it was used to make them a lower class of human drug war rhetoric.

And similarly. During our Vietnam War it was used to other, the Black Panther party and like black rights people and also the hippie anti-war movement. So you can’t make people illegal, but you can make things that people do illegal. And this is pretty well documented with tapes from Richard Nixon himself and pretty well documented by some of his top aides.

Retroactively. So the idea is that we’re still not cleaning up, like we’re not doing a science-based thing. If there was to be a drug policy, it should be driven by science, not opinion. And we’re very far away from a science-based drug policy because cannabis is quite safer than alcohol and tobacco.

Psilocybin and LSD in Ayahuasca. I think generally speaking, ayahuasca is much safer than alcohol. You don’t wanna overuse it, yeah, there’s a lot of things out there that are safer than what’s legal. Globally speaking, Columbia has been a leader in the drug war. Columbia has been a major target of the drug war.

Like I remember how much military action was happening from United States military in Columbia, not. Not necessarily exclusively through the Escobar period, but after too like exfoliation of the rainforest to like out factories and like extraction plants. It’s it’s not okay that we’re like exporting our opinion based violence globally and we’re still doing it, there is not a good safe container in America for. For us to be safe operators around drugs, and a lot of us in America have lost a lot of friends to contaminated drug supply. Starting with not knowing how strong something is, not knowing if it’s adulterated with other materials like a Fentanyl, for instance, and people dying, so when people before prohibition, like before 1920s America, people could buy almost whatever they wanted. Morphine, cocaine, heroin. And they knew what they were buying and in what quantities and what potencies, and they could go to the doctor like a normal, like they had a normal disease. They can’t really do that these days.

They’re treated it as second tier citizens or third tier citizens in America. If you have addiction often, if you’re trying to go for stuff like Suboxone treatment, for instance, so sorry for the super dialed in rampage there, but I just wanted to get some data out.

Sam Believ: No, man first of all, I largely agree.

There’s definitely, it’s definitely not the approach and the US has been losing war on drugs since forever. It’s only getting worse. And now there’s fentanyl, right? That it makes everything so dangerous. So as long as, it’s not adulterated, it’s so it’s so scary that interesting fact.

You mentioned Colombia and one of the, my sort of dreams, so I’m not Colombian. I’ve been here for eight years and my wife is Colombian, and I look more Colombian than I do Lavin. That’s where I’m from originally. So people assume I’m Colombian, but I care deeply for this country. I think it’s it’s an amazing country.

I have three children now. So I want it to be. To have a bright future. And one of my sort of dreams is to rebrand Columbia from cocaine to ayahuasca. And interestingly enough, I’ve been talking about it since I started working with the medicine, but my shaman told me a few years ago that now it’s actually more profitable in the jungle to grow ayahuasca than to grow coca because it grows in the same jungle.

Literally have and in between the trees, you grow coca or you grow ayahuasca. And and we speculate that the reason for that is fentanyl. Taking all of the more addicted people and they just switch to fentanyl because it’s cheaper and whatever. And then the other thing is people that consume cocaine recreationally and are afraid to do it because they think it has some fentanyl and they will die.

So basically cocaine has dropped in popularity because of fentanyl, and now ayahuasca is more profitable, which is a good sign. And like in a weird way, Coca, there’s nothing wrong with coca like you have, have some mamba and mamba is lovely. You take a spoon, takes away you hunger.

It’s a super food. You, it’s not addictive. You can be in a high altitudes and feel okay. It’s the way, it’s what we do with with those plants, it’s so there’s good drugs, bad drugs, and mostly it’s in our hands. But yeah. So where was I going with this? Anyways,

Joe Moore: if you wanna disagree with me about drug war, go for it. I would love the conversation, but I think you’re right. Like coca is not bad. I think from what I understand, like agriculture of coca just hasn’t, like agriculture as like the peasant farmer has never been very profitable. Like the profit comes downstream, right?

From like the manufacturer to distribution end. ’cause coca is not really that hard to grow either. But I think you’re onto something and that the global demand for ayahuasca is much higher now. Much, much higher.

Sam Believ: And also on the other point that you were saying about people, flying and the ecology, which is another kinda worms, but.

We’re not gonna stop people from flying, and I hope they don’t stop because it’s gonna ruin my business. And I’m obviously against against psychedelic tourism ending, but for each one person that flies to Columbia to drink ayahuasca, there’s a thousand people coming here to take cocaine and, have sex for money, which is very unfortunate.

In a way, it’s just about. Not maybe increasing the other people flying here, but just converting them. And a lot of them seek those things because they are in pain emotionally, and they just use it as an escape instead of just, drinking semio and then going, doing some good integration and healing.

But let’s switch topics. So you have you’re in you’re part of two companies, which is the podcast, the psychedelics today. Show and the vital training. So obviously you chose to educate people in this space. So why is education important in the psychedelic space?

Joe Moore: We initially started our education arm of the company because we wanted college kids to have an easier time. Like people can have a very difficult time with psychedelics. Like I think everybody’s, if you had a handful of experiences, you can probably understand what that means, right? Going back to your job.

How soon do you divorce? Like all that kind of stuff, like how it’s really challenging and like how do you go back to your job? Like a lot of these things can be really difficult. With psychedelic experiences including ayahuasca and I wanted people to understand a little bit about preparation and at least a little bit about integration and honestly, frankly, like a little bit about safety.

There’s a lot of safety issues out there and drug supply is one of them, who’s, who is safe to do psychedelics with? Is another one, or who’s safe to even tell that you’re doing it? Where is safe to do it? Things like that. So we wanted people to have a better experience.

And the reason behind that is the less bad news there is around psychedelics and drugs more generally, the. The harder time media is gonna have demonizing these things. And I’m a true believer that psychedelics can really be helpful for folks. And I just, want more people to have access and having less kind of negative media attention drives less po policing and drive safer access and better outcomes overall.

It’s a better set and setting, so it’s like a kind of an ecosystem play. Like how do we make a much healthier ecosystem so more and more people can flourish. That was the idea.

Sam Believ: This episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before.

For those who don’t know us yet, we started Lara with my wife four years ago at Lara. We combine authenticity, accessibility, and affordability. LU is currently highest rated Iowas retreat in South America with more than 635 star reviews and an average rating of five stars. If you come to lure, you’ll experience powerful, authentic ceremonies led by our indigenous shaman, Fernando, in a.

Very beautiful venue. Just one hour south of Meine Columbia. We’re surrounded by nature and have comforts like hot water, wifi at La Wire. Our team has guided more than 2000 people through this life-changing transformation of Ayahuasca experience. At the same time, we keep it very affordable. At the moment, we have retreats starting at as lowest $645.

So whether you’re coming for healing, clarity, or a deeper connection to yourself, LA Wire is the best choice. If it is your first time drinking Ayahuasca, you’ll love our three and a half hour preparation course and integration support. All of that is included in price as well as pickup from Metagene, accommodation and Ayahuasca.

There are no hidden fees. Visit lara.com to book your retreat or learn more. Lara Connect, heal. Grow L-A-W-A-Y-R a.com. How’s it going? What are the main challenges, like you, you’re training you helping people learn? I think you don’t call it facilitation, but what’s the exact phrasing you use?

You train integration coaches.

Joe Moore: So for a lot of reasons we’re not all that specific. So we’ll train anybody from anesthesiologist to wellness professionals like massage therapist, physical therapist yoga teachers all sorts of people. Like we’re a very inclusive program. And one of the terms is psychedelic informed practice.

So whatever that means. So imagine. Imagine you run an ayahuasca facility somewhere and you need somebody to answer the phone that isn’t you. Do you want your mother-in-law who’s not trained, or do you want like somebody who’s really well trained in psychedelics to answer the phone and or do the marketing, do the accounting, do the, be in the room with people, not necessarily doing the work, but even being in the room, a certain level of education is really helpful.

Before, before having customers interact with those persons or like prospects, so like we call it psychedelic informed practice. People that come out for sure, some are facilitating. We’re not saying you’re legally allowed to facilitate. You can go do whatever you want. I’m not here to tell people what they can and cannot do.

I’m here to build a community of people that holds each other accountable to standards and hopefully. If there’s somebody that needs attention, they can work it out themselves because there’s no way to police this thing while it’s still underground. So community to me is the solution and that’s why we’ve done what we’ve done.

I think we’ve done a good job with Vital. We’ve had, I think over 500 people through the program now, and I’m so proud of what they’ve done. So anything from integration to facilitation, to designing all sorts of interesting small companies. At the conference at Maps PS 25, we had a lot of people from our program with their own booths.

I think there was like five or six companies that we knew about that were vital graduates with their own companies. And it’s not all facilitation. I actually don’t know that more than one was facilitation. So like it’s really, it’s a broad spectrum of things and I a turn of phrase I use is holotropic breath work, like the Stan Grof breath work method.

Bare minimum two years. It’s probably gonna take somebody four years to finish the program and there’s no drugs involved. And like we have drugs involved, like we have really powerful things going on. I don’t like I wouldn’t be comfortable saying you’re good to go and facilitate after a year.

As part of a program, like certain individuals, maybe like certain individuals coming into Vital are probably amazing facilitators before they even start. But I just want people to know that this is a lifelong journey and path of education and that vital can be a major foundational step one for them.

Does that make sense?

Sam Believ: Yeah, definitely. I would probably never step into this line of work and be a part of that, ceremonial setting. If I didn’t have like a shaman who has been doing it for his entire life and be like, okay, I can do it alone, but if you’re there it’s nice.

So it’s like you don’t carry the brunt of the responsibility physically and also spiritually and yeah, it’s it’s really cool that you say people that go through your training program they create a lot of. New businesses and new ideas, because obviously your creativity is also quite enhanced.

But this line of work, and I’ve actually met three people at Maps that were our, we call our people at Count Our Doors patients because we see it as like ancestral healing. And two of them actually pursued career in psychology. So they wanna do.

Psychedelic assisted psychotherapy, and it was inspired by their experience. It’s always nice to see you affect people positively. And so speaking about success stories and from your point of view out of those 500 people and like when they get the training, what is what do you wanna see where, and for you it’s it was success, you know what attributes or.

Characteristics or knowledge you want them to exhibit?

Joe Moore: Humility and respect for people’s own process. I really wanna see people doing their own work and understanding that to do well here, they also need to be doing. Work on themselves. I want people to understand that they should and necessarily need to be in community with each other around this.

And, if you’re in isolation, you’re gonna make a lot of mistakes and you don’t have people calling you to account if you do make mistakes. I personally really want to see people that are somewhat model agnostic, meaning how to put it. I want people to be able to function in like the neuroscience, contemporary science kind of therapy worldview, but also flip into other worldviews and allow for their client’s, patients, whatever, whoever they’re working with, to have their own worldview that isn’t necessarily in agreement.

Substance agnosticism is something I would like to see. I’d like to see model agnosticism from them to some degree. Everybody’s gonna pick up their own. Framework eventually. But I think yeah, that’s, those are some of the kind of fundamental pillars and I’d like to see people understand that the drug war need, the drug war is a drug on us, not necessarily like a war on drugs.

It’s really it’s not about, it’s not about stamping out drugs. It’s a way of controlling people and harming, yeah.

Sam Believ: So you said everyone’s gonna find their favorite modality or their favorite medicine or psychedelic. What’s what’s your favorite psychedelic?

Joe Moore: Oh, God. It’s like picking your favorite kid.

Sam Believ: We know, we all know we shouldn’t, but we all know we have a favorite kid.

Joe Moore: I’ve been saying that lately. Which one’s your favorite? I love that. So I think. There’s a rank, right? I really love LSD. I really like mushrooms a lot. I really two ccb, which is not two C like you have in Columbia.

Two cb. It’s like a derivative of me in a way. And so what else? Those are like the tops right now. Of course. I like DMT. I like, probably if I was to like pick a team in the way some people pick like soccer football teams. Like I, I would be like LSD. If I had to pick a team, I’d be team LSD right now.

Bang for your buck for like less than $10, 12 hours, that’s that’s tough to beat. And the risk profile being super low. I put out an Instagram story yesterday about this, like Terrence McKenna had this dream about dematerialization and maybe ethereal is what he called it.

Imagine if we could just own a lot less things and humanity require a lot less physical tools so that we have less of a footprint on earth. LSD fits that. Like micrograms is the dose quarter of a milligram. And if we wanna be like futuristic and like that kind of thinking, LSD really does it for me.

It can be a lot to handle. I’ve had some of my more complicated experiences on LSD, but it’s a lovely thing for me. And, go figure that The first books I was reading were about LSD.

Sam Believ: Yeah, no, not medical advice. So it’s just personal opinion, right? Yeah, from the spiritual or psychedelic minimalism, that’s for sure.

I remember thinking once in a ceremony. I just, I, after ceremony, I just had this amazing life changing breakthrough experience and I was like, how can I give this experience to everyone in the world? And I. Started calculating and you have to give our ask 200,000 people every day for 30 years to give it to everyone side.

That’s just impossible. So I thought about it what can be actually used to spread and yeah. LSD definitely would be a good choice. And then probably mushrooms, because you can, it is in microgram. Yeah, exactly. Self-replicating because in micrograms you have the spores and you just send the spores and then eventually all those people that take mushrooms and LSD will be curious about ayahuasca when they wanna try something new.

I’ve never tried LSD actually, I’ve only worked with. Ancient sort of psychedelics, but LSD has roots in ancient traditions,

Joe Moore: so Absolutely. And there’s actually some interesting legal stuff in Columbia around LSD that you might look into. It’s really fascinating. I don’t remember offhand, but I remember being really intrigued.

Sam Believ: Will point me in the right direction would be really interesting. Out of 600 guests that we calculated minimum that you spoke to, and probably even more people in your panels and conferences, et cetera, you pretty, you probably collected pretty good sample size of knowledge and that’s a question I like to ask everyone.

Based on that information, how do you think psychedelics heal people? What is the model that appeals to you?

Joe Moore: Well phrased, it’s too, there’s too many models, right? There’s and so many of them have real validity, right? There’s the recent Stanford Ibogaine study around like actually healing brain tissue with like better blood profusion through like the dark spots and MRI images.

And then there’s the kind of like Robin Carhartt Harris shake the snow globe model and develop better patterns. There’s I. Those are prob, there’s probably a lot of truth to those things. And the golin one around what is that critical period reopening, like creating childlike brains to create new patterns, which is a conflicting theory with the snow globe theory.

And then there’s the one I work with the most is the Groff framework and gr. Waning in popularity a little bit lately, but I really think it’s very useful because the idea is that each individual human contains a ton of wisdom, including how to heal. And in the same way, this is a Michael Miho for analogy I’m stealing.

He is an early breath work person, an early MDMA therapist physician, when you go into the emergency room for a big wound, it’s not the physician that’s healing you, the physician’s creating the scenario with which you can actually heal yourself. And I think that’s a really fundamental and great analogy for psychedelics.

And I think like when it gets complicated is when we bring in shamanism and plant spirits to the conversation, we’re like. It looks like something else or somebody else is healing me in this context where that may or may not be true, right? Like we could draw some sort of abstract analogy of, okay, that spirit is now out of you.

That entity attachment is now out of you, and now that creates the conditions with which you could heal. So you could theoretically make that argument still, it’s just something else is supporting that process. So there’s a lot of ways to slice and dice this, but I think that we contain a lot of healing.

Wisdom in and of ourselves, which is why I think in part that I keep pushing on LSD ’cause it’s it’s about us and it’s about those things external to us helping us uncover these things about us and healing us and helping us be better collaborators on earth, collaborators and healthy stewards on earth.

Yeah. So that’s where I like to land.

Sam Believ: It’s a good explanation. So you mentioned stang graft. Can’t mention stang graft without breath work. So he started with LSD and then they shut it down. So he developed the breath work method. So talk to us about that. You, so you said you, you did six years of breath work before you had your first psychedelic experience, which I believe was ayahuasca.

Is that correct?

Joe Moore: Yeah, so we did six full years of being immersed in a pretty rigorous community of practice where people would come regularly to check in see each other, talk to each other. So there’s like real community there along with the technique. ’cause it was always at the same place. And I feel so lucky that I found that.

Because I got to see people who were also deeply exploring ayahuasca, but still coming back to holotropic breath work or doing other psychedelics or other weird healing modalities and sharing and recentering and being in community and and sharing circles in that way. And I’m like, oh, this is amazing.

So get this, I sat down for my ayahuasca ceremony. Pretty terrified, not terrified, like humble, because I know I’m about to get beat up for a while and it’s gonna be amazing, but I’m, in for a real ride. The person next to me who’s in, I’m so happy I’m sitting next to you. It’s feels really comforting to know that you, with a lot of experience is right next to me.

I’m like, this is my first time. Sorry. It’s you just seem so calm. I’ve been around the block just not with this one. And I. I think breath work is a really great preparation. I would hope at some point in the future, people have more access to breath work before they jump in right away to psychedelics.

It’s a really great preparation tool. It’s a really great integration tool, and it’s a good tool in its own right for inner work. Breathworks right in the title right work. It’s right there. It’s not easy to do breath work. Like it’s, you’re gonna have to put in like real effort to get some results and sometimes you’re gonna have some duds too.

So my first couple experiences were not very robust, but I could tell something was going on below the surface and moving, and I was calling it like a maturation process. Like a kind of. Karmic accelerator maybe is a good way to put it. And there’s something going on there and it was interesting and but what I saw in the room, because you actually have time to observe, not only the person you’re taking care of in the sitting phase, but like the whole room.

Like people are going through some really wild experiences and you’re just sitting there going I gotta come back ’cause I wanna really have something like that. So I kept coming back and eventually I got some really interesting and big experiences. And I think one that was kinda like, who knows what, where these things come from.

When I just felt all sorts of Sanskrit letters on the tips of my fingers. I’m like, oh, okay. And at the same time, I’m studying a lot of Hindu mysticism and religious thought at the time, and I’m like, okay, like there’s something here and I want to keep coming back. I don’t know what it is or what it means, but this feels meaningful and helpful.

So the practice is made up of five parts. I’m facilitating this weekend in a very similar technique. Accelerated breathing, evocative music focused body work, artistic expression. I think safety being the fifth. The group process being the fifth, sixth would be safety. So being in a group is really important.

And I think you probably get that from like the ayahuasca work too, right? If you’re doing it alone, it’s a very different experience from, being more collaborative energetically and presence with each other. You start rapid breathing, it’s like a big out and exhale, minimal to no stop the top and bottom of the breath.

And then there’s, the instruction is pretty much breathed till you’re surprised. Just keep doing it until you’re surprised and there’s not a reason to necessarily stay with the breath for three hours straight. ’cause the sessions are like at least roughly three hours. My longest was five that I was really with it.

And typically your body just takes control or the experience takes over and you’re just with it. Again, the idea is that you’re creating a safe container where the body feels comfortable enough to slip into this healing mode where it says, Hey, this thing in your subconscious or in your body really needs attention right now, or energy or something, and it’s gonna come to the foreground in some way.

Yeah, I always say the thing with the strongest charge in the subconscious is what comes forward. It’s, I need to like work on my language. I haven’t. Facilitated a ton since COVID wrapped and I think we’re gonna really accelerate how much we do breath work now here at psychedelics today.

So I’m gonna be evolving my language quite a bit over the next couple years and I’m really excited about that. But yeah, and so you come outta the experience. You do some body work. If anything’s feeling funky or you want to very optional you can always say, stop and we’ll stop. And there’s an increase in safety with the touch because we’re in group together.

And then people before they start saying everything about their experience, we try to get them to keep it inside and try to express it in an artistic way. And then later we’ll come together as a group and share about our experiences and process it that way. So yeah that’s roughly speaking the process.

And I’ve been into it for. A long time since 2003 is when I started, I think. So 20, 22, 23 years.

Sam Believ: It is really cool that we can get high on our own supply, so to speak, and just the, that we are pretty much psychedelic beings. We just need to, we reconnect with that feeling through natural or external ways.

And, you’re mentioning breath work and also groups. And we. I would arguably say that group is maybe even more important than the owas itself, like tiny, like few percents because it’s it just makes such a huge difference and then people supporting each other. It’s really important.

And interestingly, as we speak, we have we have a 22 people group about 15 years in front of me in the Melora doing breath work right now because we, we do a little bit of breath work before we do the meditation. Helps people ease in, into the meditation. Then this helps them ease in, into the ceremony.

And we find that it’s better results as well as different breathing techniques during the ceremony that we teach them so that they can ground themselves. Maybe the last thing about breath work, any favorite apart from like holotropic breathing, any favorite breathing exercises that you like to use in the in the ceremony or.

Breathing to integrate or breathing to, yeah, breathing for other reasons not to start tripping.

Joe Moore: Personally, I like box breathing quite a bit. I think the data is pretty good on box breathing, just in and out, in, out hold equal periods. So 3, 3, 3, 3 kind of thing. And then, I like personally, a practice I have to calm down beyond box breeding is how long can I take to, to make an inhalation and exhalation cycle.

And sometimes you can get really long 30 plus seconds and longer and it’s really calming. And there’s this link between the breath and the body where. Your body gets signaled to like, Hey, it’s safe to calm down now. It’s safe to downregulate now. So there’s what I love about the explosion of breath work is that the science is only gonna get better ’cause there’s more funding to research that stuff now because more people are doing it and we’re gonna actually, so what can we say about all these different modalities?

Like kind of not much. But with time we’re gonna be able to say quite a bit. In the next couple years, we’re gonna have so much more data on breath work, generally speaking, but in the session, just long, slow breaths.

Sam Believ: Yeah, I agree. I like box breathing myself. And I think, I believe, if I’m not mistaken, that same thing, same answer Kyle said about the favorite breathing. On the topic of podcasting, I believe. Your podcast is, if not the biggest, one of the top five Definitely in, in the psychedelic space.

Why podcasting? What’s, what do you think is the importance of this specific type of media, like in this day and age?

Joe Moore: I’m a big believer in decentralization. I think, as you could tell from my comments and early in the podcast around like empire and control and drug war, like that all comes from centralization of power, and I think podcasting is a radical, decentral, decenter of power by giving anybody a voice.

Pretty much anybody can have a podcast. Like I wouldn’t be surprised if those like small little Nokia phones that we see in the jungle or in the desert, like if those could podcast too. So like almost anybody has the technical equipment to, to podcast. And by raising up smaller voices and having more robust, smaller conversations, hopefully towards a productive, helpful end, like I think that’s just a net positive for humanity.

And what’s happened as a result of my podcast is people are using our material in major universities now. I forget who offhand, but this year I was able to give a talk at Stanford, at their d school, their design school around regenerative futures and psychedelics for creativity.

I was able to talk to a school of social workers at UMass Boston. So two American universities. I like, had me talk like I, I would love to talk to tons of universities and talk to kids and get them excited. I talked to our local community college all because of. Podcast. Building value, building a free library of material for people to learn from over time.

Think, when I’m thinking about this, I’m like, okay, where did I ask the right questions that somebody might’ve wanted to ask 20 years in the future? I can’t have it. There’s no way I could really know that. But that’s something I’ll think about sometimes is like how can I make sure this is a really good asset for.

Or forever, right? Like people are writing books and they’re hoping they’re around for at least a hundred years. I spent all morning reading Plato like there I appreciate old stuff.

Sam Believ: Yeah. I wish It would be great if Plato had a podcast.

Joe Moore: We can do that. We can do that.

Sam Believ: That would be really cool if like all the ancients had podcasts and this sika interviewing Marcus Aurelius or something that, that’d be interesting. Of course I’m a big fan of podcasts as well. That’s why I started mine. I remember I, I was looking for a podcast specifically about Ayahuasca ’cause I was just so obsessed about the topic and I just wanted to like, ignore everything else.

And that’s why I started one. But I’m at Target episodes now. I’m getting close Target episodes nowhere near seven nugget episodes. And even then, even now, I would say if someone were to listen to all Hunger episodes, they probably know more about ayahuasca and psychedelics and even mental health and 99% of people ’cause it.

It is just ’cause I’m interviewing experts, including yourself and PhDs and writers. It’s just a way of learning and there’s something about that conversational format where it doesn’t feel as stressful and the information just like slowly sips in. Like for example I started this retreat center and I never went to business school.

Everything I learned about business was from listening to podcasts and a lot of stuff that I learned about plant medicine is from listening to podcasts. And it’s just like, why is it even. Honestly, in the future, they should just give you a diploma after, like listening to 500 episodes on a certain topic.

Joe Moore: Do you think I should have

Sam Believ: a PhD yet? Yeah, you should definitely have a PhD. Thank you. Yeah, PhD and and podcasting.

Joe Moore: Comparative psychedelics. Yeah, it’s, isn’t it interesting like education being free, it’s like the economy of education is changing because of this technology and many other technologies.

Sam Believ: Yeah, and the decentral, decentralization, thanks to podcasts. I’m a big fan of decentralization. I think when was it like six, seven years ago? I was like what’s the future holds? What should I. Be interested in. And I got interested in blockchain, which is, technology behind Bitcoin.

And then later on I got interested in psychedelics because it’s, it has a similar feel to it. So I don’t know. Are you, I never ask anyone about that, but just because of topic came, are you interested in bitcoin?

Joe Moore: And so let’s flip the question like, should governments control money?

Like what happens when we de disconnect money from governments? I think it’s a very important thing. I think governments have, especially United States government has radically manipulated the world due to government being too close to money and owning money supply, and we’re seeing. It’s very complicated too, right?

Like there, there’s this really interesting kind of Russia, China access competing with the United States now, and it’s like, who do we want to win is the new question. But it looks like the United States dollars definitely not gonna be the dominant thing, and cryptocurrencies will be a dominant player as part of the future.

So yes I think like cryptocurrencies and Bitcoin are very interesting and very important. I think they’re radically misunderstood. I got into them initially because of what I do for work. I still think it’s a super interesting technology. I’ve always been a software nerd.

Sam Believ: Cool. Yeah, I agree. I’m definitely very interested in all of those topics, so I know you gotta run soon. Let’s wrap it up. Just maybe any last parting words and what would you want where can people find you and your work?

Joe Moore: Yeah. Our main website, psychedelics today.com or on Spotify and every podcast platform.

Vital psychedelic training is our year long training that’ll kick off again in May. We were trying to figure out what it looks like. We’re trying to adapt to what people want and what we wanna see in the world too there. I also, DJ should follow me on Instagram and other socials, Jomo 1 3 7 on most places.

And what else? I have a giant art car for Burning Man. It’s called Big Crab Car Crab with a K. It’s really fun, really funny. If you’re out there, take a, look for it. What else? Yeah, we’ve got all sorts of stuff at Psychedelic Education Center, including a digital security course. As digital surveillance grows, our need for privacy and security grows, so really take care of yourself, especially if you’re entering and exiting the United States these days.

It’s not a it super pretty scene, so take care of yourself. Take care of your loved ones and your collaborators. Make sure you’re, being good to each other out there. Act with good intent. Assume people are acting with good intent until you know they’re not. And then still keep acting with good intent towards them.

Be good to each other. We’re all part of the same thing. We’re all in this tiny spaceship earth hurdling at insane speeds throughout the universe. We’re all one little tiny team human on the rocket ship earth. Yeah.

Sam Believ: Thank you, Joe. Thank you for this episode and thank you for all the other work.

I’m just so happy that you exist because anytime I want to learn more about any person’s psychedelic space, there’s a podcast with you, and then I can get to know them more intimately. So I really appreciate your work. Thank you. Guys, you’ve been listening to our podcast as always with the host, Sam.

Leave, and I will see you in the next episode. I hope you enjoyed this episode. If you’d like to support us and psychedelic renaissance at large, please follow us and leave us a like wherever it is you’re listening. Share this episode with someone who will benefit from this information. Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only.

This episode is sponsored by Lara Ayahuasca Retreat. At Lara, we combine affordability, accessibility, and authenticity. Lara Connect, heal. Guys, I’m looking forward to hosting you

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On a recent episode of the podcast, host Sam Believ sat down with coach Diana Merfeldiene — a woman who went from a logistics job to a life-and-manifestation coach — to ask a bold question: does manifestation really work? What unfolds is less about quick formulas and more about transformation, self-awareness and aligning energy with action.

From “Stuck” to “Calling”

Diana begins by sharing her personal turning point: being in a job she disliked, leaving her children each morning feeling unfulfilled, and hearing an inner voice saying “you’re meant for more.” Two years ago she stumbled into the concept of manifestation after noticing a friend’s shift in energy. She explains: “I could feel the energy… and this is where my manifestation journey began.”

That journey went from being a student to becoming a teacher. She began setting intentions, visualising, using techniques that many associate with the “law of attraction,” and slowly changed her outer world in concert with her inner state.

What Manifestation Really Means

Many equate manifestation with wish-lists and “thinking it into reality.” But Diana reframes it: “Manifestation is like intention for your entire life.” She emphasizes that it’s not only about wanting something, but about becoming someone who aligns with that something. Her story of predicting she’d have four kids (despite her then-partner’s surprise) becomes a light-hearted proof-point of alignment: the vision felt real before the physical fact.

For her, key steps include:

  • Identifying your true desire (not what you think you should want)
  • Setting the intention and visualising yourself living it
  • Shifting your identity and behaviour to match that intention
  • Taking action that aligns with your vision

Why 11/22 Matters (and Why Dates Are Symbolic)

In the podcast Sam asks why “11th of 22” is a special date. Diana responds that certain numerical synchronicities can act as markers for energy shifts — not magical shortcuts, but rituals that help the psyche open to change. The date becomes less about the calendar and more about the intent: designate a moment for renewal, for clarity, for stepping into something new.

Actions, Not Magic

Diana insists manifestation isn’t passive. She says, “I started working towards it. I started visualising… using different techniques.” She counters the myth of instant materialisation by saying: “You were in a logistics job … you’re meant for more.” What changed wasn’t luck—it was her inner orientation and thus her outer trajectory.

Sam, coming from a “mechanical engineer turned plant-medicine facilitator” background, draws parallels: both of them moved from “technical, soulless jobs” to service, to self-actualisation. They suggest that sometimes our old roles serve the lesson, not the destination.

Alignment + Action = Transformation

Key take-awys from their dialogue:

  • Manifestation is not just thinking about what you want, it’s aligning who you are with what you want.
  • Emotional/inward readiness matters; if you declare something new but your identity remains old, the friction will persist.
  • Visualisation and intention-setting are tools, not magic. They prime your system.
  • External results follow internal change. Diana’s four-kid prediction isn’t a fluke—it’s the fruit of aligning identity, vision and action.
  • Dates and rituals (like “11/22”) aren’t gates to power—they’re anchors for attention and energy.

A Balanced Perspective

Diana and Sam both emphasise that manifestation isn’t about denying reality or pretending all is perfect and you’ll magically manifest a Lamborghini. Instead:

  • It’s about clarity: getting clear on what you really want.
  • It’s about congruence: aligning your thoughts, feelings, identity and behaviours with that desire.
  • It’s about commitment: showing up, doing the work, staying consistent.

In other words: you don’t just manifest change — you become the cause of it.

Final Thoughts: Does Manifestation Even Work?

The short answer, according to Diana: yes — but not the way pop culture often presents it. Manifestation works when you are ready to shift internally, to take action aligned with your vision, and to embody the life you’re aiming for.

For listeners curious about manifestation, the episode offers both encouragement and caution. It encourages you to aim, but cautions you not to outsource the work. If you’re feeling stuck, perhaps the first step isn’t buying a new vision board—it’s asking: “Who do I need to become so that this desire is a natural next step?”

From the logistics job to the life coach, from setting an intention to living it, Diana’s journey suggests: if you align yourself deeply—and take steps in the direction of your vision—manifestation isn’t just a buzzword. It becomes the story you live.


Based on the Ayahuasca Podcast episode “Does Manifestation even work?” with Sam Believ and Diana.

In this revealing episode of the Ayahuasca Podcast, host Sam Believ explores the deeply challenging terrain of post-traumatic stress disorder (PTSD) in veterans, and how plant medicine — specifically ayahuasca — can open a doorway to healing where conventional approaches often fall short.

The Hidden Wounds of Service

The veteran guests describe what they call the “second battle” — the struggle that begins after the uniform comes off. Years of deployments, high-stress missions, and the constant readiness of war leave a mark not just on the body, but on the psyche. One veteran states that: “Nothing else worked” — after therapy, medication, and traditional mental-health interventions, the relief remained partial.

For many, the transition home is a loss of identity, community and purpose. The camaraderie and mission focus of military life vanish, leaving a vacuum: hyper-vigilance, insomnia, guilt, shame and a sense of disconnection that many describe as worse than the battlefield itself.

Why Ayahuasca Became a Tool of Last Resort

After years of trying standard care, many veterans reached a point of desperation. As one articulates: “I had everything else, and I wasn’t happy or at peace.” This desperation led to exploration of alternatives — including plant-medicine retreats where ayahuasca is used in ceremony with trained facilitators.

One of the core themes is that ayahuasca doesn’t act like a typical “medication.” It becomes a kind of mirror, bringing into conscious awareness the trauma, the buried emotions, the unseen patterns. A veteran describes: “It’s not for everybody. It’s experimental.” But for those who’ve tried everything, it can become the turning point.

Transformation Through Ceremony and Integration

The process described isn’t instant. The retreat week may be the catalyst, but the real work happens before and after. Veterans recount that the medicine helps “lift the walls” — but once vulnerable, the guidance, safety, and integration support matter enormously. As one says: “If you don’t have good people guiding you … I’ve seen things go bad.”

During ceremony the veteran might re-visit moments of failure, guilt, lost comrades, or deep relational wounds. One shares: “We’re all not okay … but when we come home, we feel alone.” The medicine helps them see they aren’t the only ones — and they aren’t stuck in lifelong isolation. The sense of shared humanity, of being held in a container with others who’ve seen war, becomes part of the healing.

Post-ceremony, integration emerges as a crucial phase: dietary and lifestyle support, emotional processing, reconnection with purpose and service. One veteran noted that the mind-body work that followed the retreat — community rebuilding, meaningful work, alignment of values — was what anchored the change.

What Makes This Different From Standard PTSD Treatment?

Several insights stand out:

  • Standard PTSD care often focuses on symptom-management (medication, talk therapy). The approach here looks at root causes: trauma, identity, meaning, connection.
  • The veteran journey often involves loss of purpose, isolation, and institutional failure. The plant-medicine retreat offers a reset of narrative: I can serve. I can belong.
  • The experience is not passive. One veteran said: “This was only 20% of the treatment … the rest was before and after.”
  • Risk and caution are acknowledged. These are not panaceas. The veterans repeatedly stress that the setting, the facilitators, and integration determine the outcome.

A Balanced Perspective

This isn’t about glorifying psychedelics as instant cures for PTSD. Rather, the message is that for some veterans, when everything else has failed, entering a carefully held container with ceremony, vulnerability, and community offers a different kind of possibility.

It does raise many questions: about legality, research, long-term outcomes, ethical frameworks and integration support. As one veteran cautions: “Don’t knock it till you try it” … but also make sure you choose well. The plant medicine is a tool, not a guarantee.

Final Thoughts: A New Chapter for Veterans

For veterans who have served and returned yet remain in internal war zones, this conversation offers hope beyond conventional frameworks. It suggests that healing might require stepping outside what’s comfortable, entering the unknown, and being held in a space where trauma can be met—not avoided.

It proposes that identity matters: not just “ex-soldier,” but “survivor,” “healer,” “rebuilder.” When meaning, community, and honest emotion come together, recovery becomes less about managing trauma and more about reclaiming life.

As one veteran reflects: “Traumas don’t have a hold of us — we’re holding onto them.” And in that acknowledgement lies the key to letting go—and opening the possibility of peace.


Based on the Ayahuasca Podcast episode “PTSD in veterans” with Sam Believ.

In this wide-ranging conversation, retreat founder Sam Believ joins interviewer Emma O’Riley to discuss what ayahuasca truly is, how it works, and why this ancient brew continues to attract people seeking deep healing and self-understanding. Speaking with the calm assurance of experience, Sam offers a grounded look at one of the most mysterious and misunderstood medicines on Earth.

The Living Vine

Sam begins by clarifying what ayahuasca actually is. It’s not a single plant or drug, but a sacred combination of two main ingredients: the Banisteriopsis caapi vine, known as the “mother” or “spirit” of the brew, and a DMT-containing leaf, often Psychotria viridis or Chaliponga. When these are cooked together for hours, sometimes days, they form a dark, bitter tea.

The vine itself contains natural MAO inhibitors, which allow the DMT in the leaves to become orally active. Without the vine, the leaf alone would do nothing. Together, they open what Indigenous traditions call la puerta del alma — the door of the soul. Sam reminds listeners that this knowledge comes from thousands of years of Amazonian tradition. “It’s not a drug,” he says. “It’s a teacher.”

How It Works — From Chemistry to Consciousness

When Emma asks how ayahuasca works, Sam bridges science and spirituality. Biochemically, it’s simple enough: the MAO inhibitors keep the DMT from being broken down in the stomach, letting it reach the brain. But the real story, he says, lies in what happens inside the mind and heart.

Under ayahuasca, buried emotions, memories, and traumas rise to the surface. The experience can be visionary, but it’s rarely just visual. People may cry, purge, tremble, laugh, or feel waves of energy. Sam explains that these are not side effects but expressions of healing. “It’s like the body and spirit are having a conversation,” he says. “Ayahuasca shows you what you need to see, not always what you want to see.”

Safety, Setting, and the Role of the Facilitator

Both Sam and Emma stress that ayahuasca must be approached responsibly. When done without guidance or in unsafe environments, it can be psychologically destabilizing. A safe ceremony depends on four pillars: authentic medicine, experienced facilitators, proper preparation, and thoughtful integration.

Sam warns that some problems attributed to the brew actually come from poor facilitation or participants ignoring health precautions. “It’s medicine,” he says, “but like any medicine, it can harm if used incorrectly.” People taking antidepressants, for example, should avoid it entirely due to chemical interactions.

The facilitator’s role is not to lead participants through visions or control the ceremony, but to hold the container — maintaining safety, sacredness, and grounding energy. “A good facilitator doesn’t make your experience easier,” Sam explains. “They make it safer.”

The Real Work Happens After

Emma presses him on what happens after the ceremony — when participants return home, sometimes shaken, sometimes glowing. Sam is quick to point out that integration is the real test. “The medicine opens the door,” he says. “Walking through it is your job.”

Integration can mean journaling, therapy, meditation, or simply changing one’s lifestyle. Many people feel inspired to reconnect with family, improve their health, or pursue new creative or spiritual paths. But those who skip this step often find their insights fading. “Without integration,” Sam says, “it’s like planting seeds and never watering them.”

What Ayahuasca Can — and Cannot — Do

Emma asks whether ayahuasca can “cure” depression or anxiety. Sam smiles at the question. “Ayahuasca doesn’t cure anything,” he says. “It helps you see why you’re unwell.” Some participants experience rapid shifts — releasing grief, forgiving someone, or reconnecting with purpose — but it’s not guaranteed. For others, it’s the beginning of a much longer process.

He compares the medicine to a mirror: it reflects what’s already within. “If you’re ready to look, it will show you. If you resist, it will show you that, too.” The power of ayahuasca, he explains, lies not in escaping reality but facing it with honesty and courage.

Cultural Respect and Ethical Practice

As interest in ayahuasca grows worldwide, Sam urges respect for its Indigenous roots. The brew originates in the Amazon basin — a region whose tribes have used it for healing, community, and divination for centuries. “We have to honor where it comes from,” he says. “Westerners didn’t invent this; we’re borrowing wisdom that was preserved long before us.”

He also reminds listeners that ayahuasca exists in legal gray zones. Some countries allow its ceremonial use under religious protection; others prohibit it entirely. “Do your research,” he advises. “Legality doesn’t equal safety, and safety doesn’t always depend on legality. It’s about who you sit with and how.”

A Final Reflection

As the interview closes, Emma asks what keeps Sam devoted to this path. He pauses before answering: “Because it works — not in the sense of curing people overnight, but in how it brings them back to truth. It reminds us that healing isn’t outside of us. The medicine just helps us remember.”

The conversation leaves listeners with a grounded understanding of ayahuasca: not a psychedelic shortcut or mystical thrill, but a profound ceremony that blends chemistry, spirit, and ancient human wisdom. In Sam’s view, its real gift lies not in visions or revelations, but in the quiet integration that follows — when the teachings of the vine begin to take root in daily life.


Based on the Ayahuasca Podcast episode “All About Ayahuasca – Sam Believ Interviewed by Emma O’Riley.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Ido Cohen, a clinical psychologist specializing in Jungian and relational depth psychology. He is the founder of The Integration Circle, focusing on psychedelic integration, shadow work, and turning peak experiences into lasting transformation.

• 00:56 Early experiences in India and discovery of integration
• 03:08 Why integration is hard & cultural context
• 09:00 The illusion of quick transformation
• 12:18 Balancing work, business, and integration
• 14:40 Integration for busy modern lives
• 19:35 Why self-care feels like work
• 22:12 Ceremony continues after the ceremony
• 25:07 Archetypal & transpersonal dimensions
• 29:42 Common archetypes and possessions
• 34:52 Soul, religion & invisible forces
• 48:02 What is the shadow and shadow work
• 52:20 Shadow encounter vs. shadow work
• 56:32 Turning darkness into growth

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Dr. Ido Cohen at theintegrationcircle.com or on Instagram at @theintegrationcircle

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com.

Dr. Ido Cohen: For me, the archetypal in the shamanic are what they call visions and what we call archetypes, where they call entities and we call archetypes are basically the same. They’re just different words to describe it. Most people have a very intellectual relationship with the idea of archetypes.

It’s like a symbol that just lives there, as opposed to what Yung actually meant is that archetypes are living entities. They’re living energies that impact us, that can possess us, that can teach us. For me, the idea is when we have experiences, and I think ayahuasca can be, is one of the most powerful.

Openers to the archetypal first, just to note what happened to me when I was having the experience. Did I contract? Did I expand? Did I feel fear? So really, I want just people to tell me what was their experience and not to jump to meaning making. I don’t know if people have that in your retreat, but people love having, they love it when they have visions of jaguars and owls and, all kinds of familiar mythological images.

It’s less fun when the visions or the archetypes are more dark or more challenging, or or the ness of your mother or the harshness of your father or stuff like that. So the idea for me is how do I. Stay in the experience without moving too fast to interpreting it and intellectualizing it.

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always with you, the whole assembly of today. I’m having a conversation with Ido Cohen. Dr. Ido Cohen is a clinical psychologist specializing in Jung and relational depth psychology with the focus on psychedelic integration. He’s the founder of the integration circle and has worked extensively with ayahuasca trauma and shadow work.

His research explores how to turn peak experiences into a long lasting transformation. This episode is sponsored by Lara Ayahuasca Retreat. At Lara, we combine affordability. Accessibility and authenticity. Laira, connect, heal, grow. Guys, I’m looking forward to hosting you, IDO, welcome to the show.

Dr. Ido Cohen: Thank you, Sam.

Thank you for having me.

Sam Believ: So I was planning to interview Ido already, and then we were at Maps and I met him there. So it’s cool to meet you in person. Yeah. Ido, let’s start by maybe share your story and how did you choose this line of work? How did you end up working with psychedelics?

Dr. Ido Cohen: It’s a good question.

First really, I’m glad to be here and I’ve listened to your podcast and I know people you interviewed, so I’m glad to be a guest here. Two answers. One is, a long time ago I was traveling in India and had a bunch of really profound experiences with psychedelics and without, and I traveled with other people.

And when I came back I was really fascinated with seeing how we were readjusting to our old environments and seeing the challenges and difficulties and seeing people having, really having peak experiences and coming back. And after three months, it’s like nothing happened. And it just really fascinated me.

I was like, I couldn’t make sense of why some, when, how can anyone who experienced something so personally profound can forget about it or let it go? So I really wanted to study the idea of change. And fast forward 10 years, I had my first Ayahuasca experiences and it was time for me to choose my research study.

And I was like. I, it was clear to me, and I think in a way the plants helped that I was, I wanted to study integration. I was like, I want to understand how we take profound psychospiritual experiences and turn them into embodied change that can, that is sustainable and carries over time. And that’s when it started doing my research in 2011 until 2017, was fortunate enough to get a grant and go to Peru and do part of the research there at and talk to interview people and have my own, more of my own experiences.

And that’s was the beginning of everything. That’s birth, the integration circle, births a big part of my psychotherapy practice. So that would be the short answer.

Sam Believ: And what did you find in your research? What is it why is it so hard for people to. Get their lessons and integrate them.

Yeah,

Dr. Ido Cohen: there’s so many layers, right? There is a very cultural layer, which is we are, most of us live in a very secular culture that’s devoid of depth and spirituality and soul, and doesn’t prioritize taking time to process, analyze, embody, integrate any experience, let alone peaks, psychedelic experiences or peak experiences per period.

So first of all, we’re dealing with a cultural complex, right? When you have these experiences, the first thing is how do I bring all this newness into a com, a culture that doesn’t really support it, right? We always talk about it in the Ayahuasca community, how that’s one of the big differences between living in the jungle or living in indigenous tribes, where everybody has done it and it’s so weaved into the fabric of the village versus living in the modern west where it’s slowly getting more and more integrated.

But still, as a culture, we don’t have that relationship with the sacred and the newness. So that’s one too. It’s, that breeds our personal struggle with capitalism. We want things fast, we want things immediate, and we don’t wanna, and if possible is with as little work as possible. And when I interviewed people, all the people that I’ve interviewed, 92% of them said that when they had their experience and they came back, two things were very clear to them.

One is that in order to really stay in relationship with their experience, they have to prioritize it. So they had to start pushing other things away and saying no, this is my priority right now. I’m gonna focus on my experience, what happened to me, the how the experience is expanding, the feelings, the sensations, the images that came with it, and really build a relationship.

And I think that’s the key word for me is relationship. Relationship. So yeah, prioritizing that and, with the sacrifices that’s come with it. Family members not taking it well, friends not taking it well, wanting all of a sudden really shifting how you’re interacting with people, what your hobbies are, where you wanna spend your time, and how you’re managing yourself.

Most of us have all kinds of, let’s call them leisure practices. And I think integration sometimes calls for it to change. So no more binging of Netflix, it’s actually, I’m gonna go into the forest and sit with my experience. Or instead of distracting myself with friends in a bar, I’m gonna go and sit and meditate and journal or whatever it is that I need to do as part of building that relationship.

And then there’s obviously all the integration practices and how people engage with it. Really seeing the necessity of having a, psycho symbolic framework to work with these things and the ability to work with intense emotions, I think was, those were very two very big things. Integration brings a lot of opening and opening brings by necessity, a lot of emotions and a lot of sensations.

And it’s one thing to be in the two week, two to four week sparkle period after experiences where everything is better and lighter and clearer, and there’s deep insight versus when the deeper emotions kick in, which is the sadness and the grief, and the pain and the memories or the transcendence, and being asked to make big changes in my life or to start doing things that I’ve never done before.

It all brings all kinds of confrontations with the old version of us. So a lot of it is also dialogue between who I was before the experience and who I am now. How do you take new information and put it in an old model? So that’s, I think that’s the main, I call it the initial gates of integration.

That there’s the immediate, like the first three, four days and then there is the first four weeks. And if you can put really supportive structures, either with support or yourself through other people with yourself, then you can really get access to the integration. But most people, I think the integration falls apart within the four weeks.

It just becomes another experience.

Sam Believ: Yeah. Integration is this thing that everyone talks about. There’s so many different ways of explaining it and but it’s just so hard. And I think the problem is that integration is just not sexy. It’s not this IAS experience is this, wow. It’s this, even though it’s hard, the people, it’s it’s interesting, it’s adventurous and integration is eh, it’s it’s some really bland food that’s healthy for you, but nobody wants to eat it.

And but it’s like you need it. And what I find is people who need it the most also are least able to do it. And people who are able to do it don’t need it, which kind of makes sense because if you’re a meditator, then it’s, you don’t really need that much healing because you are already like, healing yourself.

So it’s so what can we do about it? Like somebody comes here. Yeah. I

Dr. Ido Cohen: think it’s interesting what you’re saying. I always my analogy is that, the difference between the experience and integration is experience is like having a really hot one. A very steamy one.

Nighter with someone. Integration is like having actual intimate relationship. ’cause it takes a lot of work, a lot of investment, a lot of showing up over and over again. But I don’t know, I met a lot of meditators that are that are actually not good integrators. That they meditate out of their integration.

And I’ve seen them come to my communities ayahuasca circles for years and they come back with the same issues and ’cause they, what they do is they meditate on it, but actually the integration is no. Get off your pillow and go have uncomfortable conversations. Go try this other new thing.

Move your body in a different way. Maybe get out of your mind and come into your, your heart or your body. So I think it really integration really.

Integration is really a taking in a different lifestyle. I’m curious what you think, Sam, but I believe that when you go work with plants, the opening of our personal unconscious opening to the world of the plants, to the shamanic space, that it, they come with, those experiences come with their own requirements.

They want things from us afterwards. I’ve had experiences of having, seeing what I perceived was the plans telling me, you should really stop eating in that place. ’cause the food there is really dirty. And I was like but I really like that place. So we’re like, from the smallest of things to, oh wow.

Who I thought I was is actually based around a trauma story or what my parents told me, or what the culture told me. And now I have to start. And this is something we don’t talk a lot about. And I’m curious, what do you think? There’s a lot of disintegration that happens before integration happens.

Sam Believ: First of all, I have to be honest, I’m bad at integration myself.

Like I’m just not I run this extremely busy ayahuasca retreat, which recently we calculated, we have 49 people working for us and we host three retreats every month. And on average, 70 to 90 people come. And I drink medicine once a month and it really helps me and I always learn something new.

But integration, I believe requires time and I don’t have any. So I’m just it. Definitely ICA still helps me even without integration, I think. So there’s 50 shades of integration because you cannot have zero integration to have zero integration. You still have some.

So what we’re trying to describe is like how to get the optimal integration. But for me, the optimal integration would be first of all. Switching off my phone for a week, but I can, if I do that, my, my business collapses. So

Dr. Ido Cohen: unless you let someone else take over, take the business for a

Sam Believ: week. Yes. I’m working on that.

I’m actually in the process of hiring a general manager, but

Dr. Ido Cohen: so I integrate. But this is where it gets interesting, right? When integration starts asking, that’s what I mean by has demands, right? So you can tell me. Yeah. I think integrate really, the next good step for integration for me is I need a week off, but I can’t, right?

And then it’s but dot. And I would say wait, but what if That’s the integration. The integration is to do the hard thing, to open up, to trust someone to make, give them responsibility to, that, that sometimes integration looks like that. It looks like a business decision. That’s why I think it’s such a beautiful art and science, the idea of integration.

Sam Believ: And it’s definitely a guilty thing for me because, you, you can, if you are watching a video on. Whatever it is for you. Like right side of my face, there’s an integration journal that I wrote through people, which we give to people when they come to the retreat. So they journal, but I hardly journal maybe twice a month, and I’d like to do it more, but it’s just not possible.

And then I tell them everything, from all the instructions. And I’ve interviewed 10 people talking about integration all amazingly, and I know everything there’s to know about it. But yeah the other thing is actually doing it. So let’s talk about that. Let’s be realistic. Same as me.

I’m busy with my business. Other people also, they come back home. They have to go back to the, to their job because unfortunately they can’t take a few months off and they have to make money. And then there’s like extremely addictive devices that we have to use for work. But then you get dragged into doom scrolling and stuff like that. I actually let me not sponsored, but there’s this app, it’s called Stop Scroll that I got five days ago. Amazing. It just doesn’t let you see any short format video. ’cause I can resist long format content, still have enough like willpower, but the sport forward stuff, it’s it’s like cocaine for your dopamine brain.

So how do people that they just had powerful ias experience, transformative. They’ve learned so much, now they’re going back, but they still have to have a job. They still have a family. How can they integrate? You talk about integration requiring time and patience, but they don’t have that much time.

What, what can we do? Because I also need to know.

Dr. Ido Cohen: I think I totally agree with you. We can’t I’ve seen many people blow up their life to integrate experiences, and I don’t know if that’s, it’s rarely necessary. There is real world responsibilities, like you said. We have jobs, we have partnerships, we have kids businesses and those are real.

We can’t just drop off everything. And within that, I truly believe in that cliche that it’s not that you don’t have time, it just, you’re not prioritizing. And that’s where the conflict begins, right? Old versus new. If I go to do an ayahuasca retreat with you, Sam and I come back and I’m like, I see that I have a phone addiction as a way to regulate my feelings or dopamine seeking.

And it would really benefit me if I. Cut it in half and instead read a book or spend more time with my partner, or, that’s my integration. That’s my responsibility. So the idea is to do what I call the next first step, which is okay, that’s the goal. The goal is to cut your screen time from six hours a day to three hours a day, let’s say.

We are not cutting it all together because that’s, usually, those goals fail. I’m like, great. What’s the next first step? Do you download an app? There is a thing called Cube that takes all your social media apps and locks them in your phone and will not give you access for more than at prescribed amount of time a day, right?

There’s all these things that you can do. So it’s okay, what’s the next first step? You so lock your apps, right? Download something and you decide that’s it. I’m committing, I’m locking the apps for, I can only do two hours a day, but now that’s just the first step. Usually what’s hard for people? Once you change the habit, all kinds of things happen internally.

’cause you open up space. So all of a sudden I’m nervous and I can’t distract myself with my phone or I have five minutes, like I have 10 minutes between clients and instead of doing my usual phone check, I’m just sitting with myself. That’s the more interesting part for me, right? The changing of behavior is one thing, but it’s like what happens when the behavior change?

That’s where the transformation is. It’s oh wow. Now that I have all this time, I’m noticing that I carry a lot of anxiety and a lot of tension in my body and it’s sometimes not easy for me to relax. Or when I don’t distract myself, I and I talk to my partner. All of a sudden I feel more vulnerable or all kinds of things.

I think for me, that’s where the work, the deeper. Closer to the core work happens in integration, that then gives us the behavioral change. ’cause when I do that, my psyche, my system and the connection between my psyche and the plants will start giving me the insight as far as what’s the behavioral change.

’cause then I’m like, oh wow. You know what? I cut three hours of face of screen time and I see that if I meditate for 20 minutes or go to the gym or take a walk or sit outside and look, stare at my plants, I feel better. That’s the practice. But it only can come through noticing what happens when I change the behavior, when I take away the habit.

So I really believe yes, and within the, within the constrictions and responsibilities of our life, we can all open up and I’ve worked with. Really almost every demographic I worked with very busy CEOs to people who are, nine to fivers, to people who are off the grid. Everybody deals with this issue of prioritization and everybody finds time some more, some less.

Sam Believ: No, I agree. There’s, you can always make time. That’s for sure. If you really prioritize it. But then it’s of course if it feels like it’s work and you’ve already feel like you’re worked enough and you wanna rest then it’s also hard. Why is it so hard for modern humans too?

Dr. Ido Cohen: You said something interesting, if you don’t mind me.

You said if it feels like work, i’m curious, what, why do you think that people feel that taking care of themself, loving themself, investing in their own wellbeing, which is. Basically the only thing we actually have feels like a burden, right? It’s work

Sam Believ: because it’s hard.

Dr. Ido Cohen: Yeah. But also going to work every day for 50 years is hard.

But what’s hard? What’s hard about it? Why is that so hard that we’re like, oh, I don’t know if I want to do that.

Sam Believ: So for me personally, I’m like a dopamine addict. I get bored, just sitting by myself. Like I get bored. Like one of the only ways that I can do it is if I smoke a cigar. And even then sometimes I get this amazing thoughts and I want to use my phone to save it or do something, and then I get dragged

Dr. Ido Cohen: into the hole.

Sam Believ: Yeah.

Dr. Ido Cohen: But what happens when you smoke a cigarette? Why? That allows you to take care to relax and

Sam Believ: slow down and. No, because I guess it’s it’s a time where I, specifically I kinda there’s this contract that I have with myself that this is my time to rest and relax and Yeah.

And if I have a cigar, it’s it’s easier, I don’t know, maybe something in the tobacco, a plant spirit, there is a ceremony around it.

Dr. Ido Cohen: Absolutely. There is a ceremony, you take it, you cut it. I don’t know how you do it, right? Where you take it, you cut it, you sit probably in the,

Sam Believ: I stand in tension, I smell it, I light it.

Dr. Ido Cohen: So that’s, I think that’s already a big, actually one of the things that helps people with integration that I encourage people to do is get out of automatic and bring intentionality to what you’re doing. I always tell people. It doesn’t matter what integration practice you do, what matters is how you enter it.

Because you can do all the things, you can journal and do the thing, but you’re just doing it on automatic. It’s not gonna give you much. But if I’m doing it with intention of I am gonna sit down and connect with the plants, connect with my experience, and from that place I’m gonna smoke that cigar or write or go talk to my friend, it’s gonna look very different.

And there is something about that, that me and my colleague, we talk, you cont the ceremony continues. The ceremony doesn’t end because you’re, you are staying connected to wanting to be that level of consciousness and on that level of intentionality. So you asked why you, why I think it’s hard for people to do it.

I think that these practices really connect us with two things we are very disconnected from, and not by fault by, because of how most of us are raised, we’re disconnected from our soul and the depth of our psyche, which is our psychological, emotional, somatic self. And we’re disconnected from the, let’s call it the archetypal, transpersonal, shamanic worlds.

And those, these plants open us up to reconnect with both of these worlds. And that can be incredibly overwhelming. Even if it’s blissful. It can be incredibly overwhelming. It can be odd, it can be, like you said, it can be really hard. We start remembering things we don’t remember, we start understanding things about how ourselves and why our lives looks, look the way they look and it doesn’t feel good.

Or we encounter truths about what happens in the world, or collective pain or grief or transcendent states that are just all foreign for us. So the first thing is right. What’s hard about it is how do I stay? And the key word is relationship. How do I build relationship with this thing? How do I keep staying engaged with it?

And when that feels like a foreign experience to me, or foreign language, the instinct usually for most of us is to do this, is to push away or we minimize it. Or my favorite one that I think most of us do is we start bargaining. We start negotiating. Oh it wasn’t exactly this or it wasn’t as profound or I don’t really think I met the spirit of the plant or the spirit of the river, or I don’t know if that memory I had about my childhood was exactly right because I was, on psychedelics we start negotiating and when you negotiate with something, you water it down.

You start creating this belief, you start creating this trust and then it’s harder to relate to it. It’s harder to work with it. It’s harder to be with it. ’cause you’re then, you’re in a conflict. You’re can, you’re creating a conflict as opposed to, what I encourage people is, what if you don’t negotiate?

We’re not saying it’s the absolute truth, but we’re not doubting it. Your way to figure it out is through engagement, conscious engagement, exploration. Then that will tell you what feels more true, what feels less true, what’s more relevant to me, what’s less relevant, what I can, like you said, realistically take on and what I can’t.

But engagement and relationship is the thing to do.

Sam Believ: Cool. Let’s talk about one of those things that you just mentioned. Archetypal, transpersonal. Tell us more about it and what is it, how do you connect with it and what to do with it if people have those kinds of psychedelic experiences?

Dr. Ido Cohen: A lot for me, a lot of it comes because I’m influenced by Young’s work. I was trained at a young institute and the idea is that for me, the archetypal in the Shamanic are, what they call visions and what we call archetypes, what they call entities, and we call archetypes are basically the same.

They’re just different words to describe it. Most people have a very intellectual relationship with the idea of archetypes. It’s like a symbol that just lives there, as opposed to what you actually meant is that archetypes are living entities. They’re living energies that impact us, that can possess us, that can teach us.

So for me, the idea is when we have experiences, and I think ayahuasca can be, is one of the most powerful openers to the archetypal is first just to note what happened to me when I was having the experience. Did I contract, did I expand? Did I feel fear? Did I feel some kind of, so really I want just people to tell me what was their experience and then.

And not to jump to meaning making. I don’t know if people have that in your retreats, but people love having, they love it when they have visions of jaguars and owls and, all kinds of familiar mythological images. It’s less fun when the visions or the archetypes are more dark or more challenging, or you see your, the ness of your mother or the harshness of your father or stuff like that.

So the idea for me is how do I stay in the experience without moving too fast to interpreting it and intellectualizing it? I wanna stay with the feelings. I wanna stay with the sensations, and I wanna stay with the interaction. So what happened? Did I hear something? Maybe it wasn’t verbal, but I was standing next to this big luminous tree and I felt an incredible sense of peace.

I felt a connection to the earth. Okay, that’s the information I want to work with. So that would be the first step is really staying with these things and getting curious, like, why did I feel relaxed when I was, lemme see if I can find

something yeah. I remember for myself, I’ll tell, I had one ayahuasca ceremony where I was sitting and the person who was leading it had a lot of Buddhist influence and all of a sudden I saw this in my field of vision, this great big black Buddha and with flames all around it. And my response was contraction.

I felt here and I heard this voice say, did you notice what had just happened to you? Like, why are you afraid? And it opened this whole process for me around really staying with that question in the moment. Being like, wait, why am I afraid? And ended up being this profound lesson for me about my own relationship with the feminine.

’cause the image then the vision was like, I am a feminine Buddha. Like, why are you so scared? This is just my look. This is not my essence. And I had to go into this very deep inquiry of oh, why do I, why did I respond that way? Why did I contract? Why is it about this fierce version of a feminine that made me feel fear?

And I worked with it for a long time afterwards and in a way still working with it. So for me, really the idea is how do you get very curious. Stay very present with the feelings and the sensations and how they unfold when you explore them, and eventually some insights, some lesson that’s more tangible will come up and then.

There is what we, I call there is integration and then there’s implementation. Then maybe there is something to implement.

Sam Believ: This episode is sponsored by Lara Ioas Retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before. For those who don’t know us yet, we started Lara with my wife four years ago.

At Lara, we combine authenticity, accessibility, and affordability. Lara is currently highest rated Iowas retreat in South America with more than 635 star reviews and an average rating of five stars. If you come to Lara, you’ll experience powerful, authentic ceremonies led by our indigenous shaman, Fernando Na.

Very beautiful venue. Just one hour south of Meine Columbia. We’re surrounded by nature and have comforts like hot water wifi at Lura. Our team has guided more than 2000 people through this life-changing transformation of Ayahuasca experience. At the same time, we keep it very affordable. At the moment, we have retreats starting at as low as $645.

So whether you’re coming for healing, clarity, or a deeper connection to yourself, the wire is the best choice. If it is your first time drinking Ayahuasca, you’ll love our three and a half hour preparation course and integration support. All of that is included in price as well as pick up from Metagene accommodation in Ayahuasca.

There are no hidden fees. Visit lara.com to book your retreat or learn more. Lara Connect, heal Grow L-A-W-A-Y-R a.com. Thank you for sharing that experience. And so you say archetypes. Jung philosophy is like same as entities and more shaman approach. So what are archetypes? What are the common ones?

Tell us more about that.

Dr. Ido Cohen: Yeah. There’s a book called Jung Shamanism by an guy called Michael Smith, who he wrote this a long time ago, and he was one of the first pioneers to bridge those worlds. One of the ways in which Y Shamanism cross is that Yung talked about being possessed. He said archetypes will possess you.

So when they really descend on us, and if we don’t have the awareness, the practices, the consciousness, right? That’s when I become a child. I’m not experiencing my child. I’m become a child, or I become their rageful parent, or I become the, the person who goes to one Ayahuasca retreat and thinks they, become their world renowned healer, and now they have to go spread the gospel, which we can talk about a possession of the healer of the shaman architect.

So that’s I think one way in which they really, yeah, they, those worlds mirror each other. But let me, what’s the, say the question again Sam.

Sam Believ: Yeah, what, you say archetypes is the same as entities, so Uhhuh,

Dr. Ido Cohen: yeah. The common ones are there, there is like the personal, psychological, the inner child, the inner critic, the father, the mother culture, the lover, the magician, right?

There’s all these things, the shadow, let’s just start. That’s a huge one. The psychedelic world. Everybody talks about shadow work. Shadow work. Shadow is an archetype. That’s one version of an archetype. And then we move to what we can say there is transpersonal archetypes, which is animals, gods goddesses, deities gods soul, right?

Those, and we move between those worlds. We can experience also their connection, right? I worked with someone who had pretty severe sexual trauma and was raised in a religious background where God was only a punishing God. And then this person went and had a genic experience and she met the most benevolent, loving God and she didn’t know what to do with that.

’cause Her own experience of herself was that she’s bad. She’s damaged because she was, had sexual trauma, that God only punishes people like her, and then meeting this benevolent God who continuously for hours. Showered her with love and praises and reassurance and very positive reinforcement. And she came out of it.

She’s I don’t know what to do with this God. She literally said that, I don’t know what to do with this. God, it doesn’t fit inside this. And our work was to build a relationship with that God and see ’cause that relationship with the God meant that she had to deal with her own self-hatred with her own right.

Her, how she was wrapped around shame and really identified with shame, how she treated her body, how she, her relationship with food. It opened up every dimension of her life. And that’s because she had this very profound experience with what we would call a transpersonal archetype with God. And I think they are the same, or I would say the same as.

I understand shamanic entities to be, because they are an entity, right? The plants have an intelligence. I think that’s across ayahuasca traditions. All plants have intelligences. All of a sudden the animals, when you’re under in that world, animals talk. They teach you the land you can hear. I remember being in Peru and hearing the jungle breathe in my first ayahuasca experience, and it was incredibly beautiful and overwhelming.

And I was like, oh, wow. I can hear the breath of this thing and how big and profound. And from what I’m curious the tradition you come from and how you work with this. And from what I understand, they have at least in the shabel lineage, which is what I’m connected to, they relate to those entities the same way you talk to them.

You give them your time. You do ritual, you honor them and you listen and you see what you can learn from them. And that’s exactly the same thing as working with archetypes, either in dreams or in psychedelic experiences.

Sam Believ: Yeah, I think it’s it’s the same in all traditions that are connected to the nature.

They’re very clearly understand that everything has a spirit. You, you say token of spirit, soul, you say that we need to bring soul back into the world and that we are affected by invisible, but it’s not some mainstream. Can you talk about that?

Dr. Ido Cohen: Yeah. One of my favorite quotes is from James Hillman, who’s the father of archetypal psychology, and he says we, our life is our lives are shaped by invisible forces more than we care to admit.

I truly believe that I think we, humanity is we need, we needed to create this idea that we are in control. ’cause if not, we had to confront the fact that we’re not, and there are other forces that are at play here, and we have to be aware of them and accept that we are not the masters of the universe and we can’t dominate aggressively everything and anything in order to feel that way.

Yeah. And that’s one of the big insights to, to start with is,

and I think the soul got relegated to that. I don’t know what you think, Sam, I’m curious, but I believe it’s hard to really benefit fully from psychedelics if there is big religious trauma. Anything that has, oftentimes psychedelics and plants can take us into the religious world, which is again, God being, Christ consciousness or whatever religion you’re from.

And the moment there is a deep religious wound there, we tend to push, there’s I don’t want to do, I don’t wanna, I don’t want this. ’cause it’s activating. And because we live, again, live in such a modernized, mechanical secular culture, which again, is not all bad, but we have slowly surgically removed soul and the idea of soulfulness from our day-to-day life.

So we have the combination of, oh, soul belongs to religion. Religion is bad. I don’t want to deal with that. And we live in a secular culture. We don’t talk about. Soul. We barely, most of us are barely honest. When people ask us how we are, let alone knew the so to talk, to bring back the idea that, oh wait, we can create soul, we can create, is threatening.

I think to really drop with someone in a way of creating connection that allows for your soul to start being felt is very vulnerable. And vulnerability is very scary and intimacy is very scary. And at the same time, there’s such a profound renewal of interest in psychedelics and plans. Psychedelics is mind manifesting.

It’s already hinting to something deeper and entheogenic is having God dwell inside of you. But we divorced the plants from their how we categorize them. And I think it really without. Recreating an integrative approach to our psychedelic and antigenic experiences. We’re missing out on the domain of soul.

So we’re stuck in psychological, physiological, emotional, and we’re not really giving ourself the benefit of, no, there is something spiritual here. I will define my spirituality. You don’t want to call it soul. Great. Call it whatever you want to call it. Authentic self fire yourself divine self, whatever.

But can I think we, you, and I’m gonna put you in this because we are people who are trying to have a voice and have a voice in this movement, I think we need to normalize that to really reclaim the fact that, yeah, these practices bring you back to soul and not keep doing what the legalization process is asking us, which is no.

Stay scientific. Makes sense. Stay scientific, stay medical. It’s no, why would we do that? We already know that’s part of this. I’m curious what you think though about this, about, yeah.

Sam Believ: Legalization process, gladly, we’re not part of it because we, it’s already legal here and the way it’s legal, the way I ask is legal here in Columbia is as long as you have an indigenous shaman, not necessarily indigenous, but he has to have a permit from indigenous counsel and those are not easily received.

So there’s some kind of control still, but it is legal, so that’s not my fight. But yeah it’s just stupid, like saying, let’s do it scientifically. And you hear, here’s your compound and you sit, you have two therapists sitting next to you and you have a blindfold. It’s like trying to create a container, which obviously makes no sense and is missing a lot of parts, like this shamanic aspect of it.

Instead of just being like, oh, and by the way, this already exists and have existed for thousands of years. Let’s just go get ideas from it. It’s let’s say China created a gown powder and they’re already like sending rocketts to the moon. And then all of a sudden, and the parallel universe we discovered we discovered China only now.

And we’re like, okay, and let’s create our own version of the grandpapa. There’s if it exists, like just go and use it. So regarding religious trauma I never had religious trauma really but I always have had a negative view on religion and rightfully if you really look at religion, it’s just wars and pedophilia and all kinds of weirdness.

So it’s it doesn’t really seem to have much connection to spirit or to the soul. At least. I’ve never been exposed to any. Anything religious that was beneficial? I’m not saying some people have, I’m sure there are good players in that field as well, but I personally grew up thinking that I was not that I was completely irreligious, but I was agnostic.

That’s how I called it. I yeah, maybe something exists, but I don’t know what, but whatever is out there, religions, I think it’s all garbage. That’s what I used to think. Now I, I’ll on going back to the point to like psychedelics and lack of soul, I think it’s impossible to work with psychedelics and not become a believer in something.

It’s just it’s a question of when, not if if you drink ayahuasca, I give you maximum 20 ceremonies before you’re like, oh my God, that exists. And most likely just one will be enough. And and then the que and then you start to understand and then you start interacting with religious entities from different religions.

You’re like, how is that even possible? If not, just if you interact with them. And some of them I’ve interacted with Gods that didn’t even know exists. And then I Googled them and I was like, whoa, this is reals. And that’s transpersonal stuff where it’s like, if somebody believed something into reality now it is there even when after they, they dead, but basically yeah, you, you then become spiritual. Then you realize like even Christian stuff, like I hung out with an archangel one. I was like, what the hell is that? I’m not even religious. And so then you started realizing that in the core of every religion there was something really profound.

But.

Dr. Ido Cohen: How do you understand the fact that you encountered all these other religious entities?

Sam Believ: How do I understand? How do I understand it?

Dr. Ido Cohen: Like you said, it’s something from a different foreign world, right? So why would you connect with them?

Sam Believ: It was always in the ceremony and I see them, I see them and they talk to me, and then I’m like, who are you?

And and that’s how you know, of course you can say you make it up and it’s still possible. I’m not saying that I haven’t, but I’ve had experiences where I saw an entity and they would talk to me about a certain topic and then I’ll look it up and it says that’s what the entity was used for.

Let’s say, oh, this is the God they used to. For protection against such and such, and this is what my experience was. So I was like, okay, then if it’s real then, but I’m basically very confused. I’ll be honest. I’m very confused. I’m, I have, I had my previous worldview or Cosmo vision as what’s his name?

You, he interviewed you as well. I’m so bad with names Anyways. One of the podcasters that interviewed you, he, no, I can check, but he used the word a lot. Cosmovision song. That’s where I picked it up. His name is Jason. Oh,

Dr. Ido Cohen: Jason, yeah.

Sam Believ: Jason,

Dr. Ido Cohen: the universe within podcast. I think you just rebranded it as something else.

Yeah.

Sam Believ: I had my old cosmovision or my old bold view that was like, okay, God doesn’t exist. You die, you wr you disappear. Whatever. Now it’s oh, and it seems to be other lies afterwards and there’s some meaning, and soul chooses life and, but it’s not complete yet. I have to create it piece by piece, ceremony by ceremony, podcast by podcast book by book.

And I think that’s much cooler than just accepting any existing version and being like, oh, this is real. So I don’t know if it answers your question, but

Dr. Ido Cohen: I wasn’t that No, but what you’re making me thi it definitely answers my question. And what you’re making me think is that yeah, of course we get, most of us get the version of religion that’s very surface level and has a lot of, like you said, politics and power and abuse attached to it.

And it’s, we don’t get to access. And I think then we go and have these experiences and we get direct access to these terra of the religion, which is where the soul of religion lives. The esoteric knowledge of it. It’s interesting. You made, oh, this is what I wanted to, you made me think about the famous religious leaders who did DMT or psilocybin study that was just released after a long time.

It was done years ago and it was just released in a grand, and I thought it was fascinating to read different religious figures like, rabbis and priests say that it, on some level, they felt like it’s the first time they experienced religion in their soul. Like up until I just realized that they realized after having a psychedelic experience that their experience of religion was very either mental or emotional, but not on that depth.

And all of a sudden they understood the soul of the religion. They were practiced. Embodied it on such a deep level, and I think I find that fascinating.

Sam Believ: Yeah. Like here at La Wire, we had everything from Christians, Buddhists Orthodox Jews, Sikhs Muslims, and they all seem to be able to connect better to their version of God.

So it does not, a lot of people are afraid. A lot of people are afraid, I’m gonna drink ayahuasca and then I’ll become Aya Cian or whatever. Like it’s in a reli religion. An analogy I like to use is if if God is internet, then Ayahuasca is a computer. It’s it’s an inter, it is an interface.

It’s like a way to, to connect or even like ayahuasca is then in that case, God is a server and Ayahuasca is the internet. It’s just this way of connecting. And not a religion in itself. Fascinating topic. Honestly, I have no answers. I’m still trying to find them. But let’s let’s switch topic and talk about shadow and shadow work and ’cause I think it’s very big in Jung Yin approach and that’s kinda what, how you view the lens through which you view this work.

So talk to us about it. What a shadow. Is it bad? Is it good?

Dr. Ido Cohen: Both and more? Yeah. Shadow work is like this big catchphrase in the psychedelic work. Yeah. Psychedelic world. Shadow is a few things. Shadow as I understand it, is it’s everything out of the light of your consciousness, right? That’s why it’s in the shadow. So it’s everything and everything means painful, unbearable, horrible experiences that happened to me.

My own traits that I don’t like. Maybe I’m selfish or I’m an asshole, or my, I work with someone who said I am, I’m the devil. Not meta, like metaphorically. He said I’m a horrible person. And he was able to admit it after doing a lot of psychedelics. But before that was his shadow. He just disregarded the fact that he’s a serial adult and he’s hurting his kids and his wife.

And so one version of shadow is everything that’s too painful to bear experiences or traits about herself or the world. And it can also be things that are. Really beautifully powerful or authentic about us that are also unconscious, either because of early experiences that we had where we had to repress those parts of us, or aspects of ourself that we don’t even know yet.

We’re not finished products. There is a shadow inside of us of people that we will become, but if we don’t do the work to find it, we won’t grow to the, our fullest capacity. Psychedelics are great and antigens are wonderful at opening up our unconscious and all that material starts flowing out so it can be right.

Trauma memories that I don’t want to deal with, or painful emotions that are hard to deal with or sensations. It can also be, like I said, personal traits that I keep repressing. Psychedelics can really open us up to, first of all, connecting with those aspects of ourselves and trying to understand them more.

So we move, I think Ayahuasca, for example, is really good at confronting us with shadow it with less shame, or it doesn’t care about your shame. It’s here, you have to look at this. If you want to be whole and you want to grow, you need to confront this. So it gives us direct access to those parts of ourself, which gives us opportunity to again, bring them into consciousness, bring them into light, and start building a relationship with them.

Because as long as we don’t have a relationship with our shadow, it runs our lives. You use the analogy of a computer, so it’s like a software operating in the background. So you are, you’re on your computer, but then the computer gets stuck or there’s a virus, or that’s that shadow software. So from this perspective, shadow unprocessed or repressed shadow creates symptoms or it creates repetitive unhealthy patterns or even destructive patterns.

Addiction, for example, or self-sabotage inner critic. Those are the big ones that people really can connect to when they think about the ways, the painful ways in which unprocessed shadow emerges. So for us, it gives us the opportunity to do what I call, I think a lot of the times what happens 95% of the time, what happens in psychedelics and plants is that we have shadow encounter, which means we see the thing either for the first time or we reconnect with it.

But that’s not shadow work. Shadow work is a much more nuanced, conscious. Engage process where I get to observe and ask questions and feel deeply and process and do that over and over again. So for me, there’s a separation between shadow encounter, which is what happens when we have these revelations in ceremonies versus sitting with it and actually working, relating to it, molding it, alchemizing it.

And that’s the same for the other shadow, the golden shadow, right? If I can see let’s say that I re, re-experience my creativity or my sexuality or all of a sudden see that I am, I use these examples ’cause they’re very easy to connect to that I am not. I thought I was heterosexual, but actually I’m bisexual.

Poof, that opens up in an ceremony and I never believed that would be that. That golden shadow, which can be my most authentic self needs, the same kind of engagement. I’ve seen people have the most profound quote unquote positive experiences, but just like the other shadow, it asks them to either feel things that are very overwhelming or to change their life, and they’re like wait.

I don’t know if I want to do that. That’s really threatening to the, to my idea of self, my identity that I’ve built and curated for so long. So shadow is really, it’s both of those things, and for me, the most important parts is understanding that, I don’t know what you think, Sam, but no, you cannot resolve rarely people resolve their shadow in one, in, in a psychedelic experience or in one retreat or something like that.

You can have a profound amount of insights. Absolutely you can come back with a whole wealth of new knowledge that will help you. You can come back with less symptoms, right? Maybe you were very depressed and you go into a retreat and the depression is reduced by 50% or disappears. That’s wonderful. And that is one version of shadow processing.

But then there is the question of okay, what creates the depression from the beginning? So the idea is to really take all those revelations of shadow and start working and start relating again, that word relating to them. And then the processing comes, right? What do I do now that I understand how my childhood trauma shaped the way I intimately bond or shaped my attachment system?

What now I had the insight with you in ceremony, but now what? Now do, what do I do without information? So that’s when the work, quote unquote, the shadow work becomes, and it’s important for me to really highlight that, like where we started. Yes, it’s hard work, it’s very demanding, but people need to remember that the whole point of doing shadow work is to actually have a much more full, rich and alive sense of self and life.

It’s not to go through, I have a friend who’s it’s not dumpster diving. The idea is not just to keep dump, jumping in the dumpster and find the trash and the garbage and all the rotten things, and just to oh, look, more rotten things I found. No, that’s just the first part.

First part is how do you take that garbage and you use it as fertilizer, something that will help you, help your personality, your psychological structure, and your soul be more expressed and grow.

Sam Believ: Perfect. Thank you so much for this knowledge. I think it was very interesting and very packed episode.

We’re running out of time, so

Dr. Ido Cohen: Awesome. Thank you so much, Sam.

Sam Believ: Yeah, my pleasure. Tell the audience where they can find more about you or maybe somebody wants to do shadow work with you because or join your, it’s a

Dr. Ido Cohen: great timing. So you may, Kyle, so actually Kyle and I, Kyle from psychedelics today and us, we’re gonna collaborate on doing an advanced shadow work course that’s gonna start in two months.

So that’s one way. The best way to find more about our work is the integration circle.com. Our website, we have all our offerings there, both our referral network and recorded seminars in our live classes. Or in the integration circle on Instagram. Those are the best ways to stay connected with us.

Sam Believ: Thank you, IDO. Guys guys you’ve been listening to was podcast. As always, we, the whole Sam leave and I’ll see you in the next episode. I hope you enjoyed this episode. If you’d like to support us and psychedelic renaissance at large, please follow us and leave us a like, wherever it is you’re listening, share this episode with someone who will benefit from this information.

Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only. This episode is sponsored by LoRa Ayahuasca Retreat. At Lara, we combine affordability, accessibility, and authenticity. LoRa Connect. Heal, grow guys. I’m looking forward to hosting you

love.

In a candid conversation on the Ayahuasca Podcast, facilitator Oliver Glozik opens up to Sam Believ about the realities of running an ayahuasca retreat. Far from being a constant stream of jungle bliss and spiritual serenity, his account reveals a path filled with emotional weight, logistical challenges, and moments of profound purpose.

A Life Transformed

Before stepping into the world of plant medicine, Oliver lived a very different life. Raised in Germany with Hungarian roots, he ran a successful video-marketing agency, building campaigns for tech companies. “It was all about money,” he admits. “It wasn’t bad, but it wasn’t fulfilling.” His encounter with ayahuasca changed everything. After several ceremonies that completely shifted his outlook on life, he sold his company and followed a deeper calling—eventually co-founding a retreat center in Colombia dedicated to authentic plant-medicine work.

“I didn’t plan this,” he says. “Ayahuasca found me.”

The Weight of Responsibility

Many people imagine retreat work as a peaceful, almost vacation-like lifestyle. Oliver is quick to dismantle that myth. Running an ayahuasca retreat, he explains, is like running a hotel, a restaurant, a therapy center, and a spiritual sanctuary—all at once. “You’re responsible for people’s safety, their emotional states, their healing, and their overall wellbeing. It’s a lot.”

Unlike typical hospitality work, the guests aren’t simply travelers—they’re participants undergoing deep psychological and spiritual transformation. Many arrive with trauma, depression, or a sense of despair. Some even arrive as a last resort. “We’ve had people come with one-way tickets,” Oliver recalls, “saying, ‘If this doesn’t help me, I don’t know what else will.’ That’s an enormous weight to carry as a facilitator.”

Money vs. Mission

Although a retreat must operate as a business to survive, Oliver insists that profit can never be the primary motive. “If you do it for money, you’ll burn out or fail,” he says. “This work has to come from the heart.”

Every retreat demands careful logistics: sourcing clean water, maintaining the property, organizing transportation, and ensuring that the medicine itself is prepared safely and respectfully. Yet what keeps him going isn’t the operations—it’s the moments of transformation he witnesses. “When someone comes broken and leaves with light in their eyes again—that’s what makes it worth it.”

The Emotional and Energetic Toll

Being surrounded by intense human emotion day after day is no small challenge. Facilitators often hold space for crying, shaking, purging, fear, and catharsis—all happening simultaneously among multiple participants. “You absorb a lot,” Oliver admits. “If you’re not grounded, it can take you down.”

That’s why he emphasizes self-care and boundaries. Regular meditation, clean diet, rest, and personal ceremonies are essential to staying balanced. “You can’t pour from an empty cup,” he says. “The facilitator must stay in integrity—spiritually, mentally, and emotionally.”

Integrity and Authenticity

Throughout the conversation, both Sam and Oliver highlight integrity as the foundation of all true healing work. Oliver recalls a mentor shaman whose strength came not from charisma or showmanship but from quiet authenticity. “He lived what he preached. That’s why his words had power.”

Similarly, facilitators must embody the principles they encourage in others: humility, discipline, and continuous self-work. “You can’t help people face their shadows if you refuse to face your own,” Oliver says. In his view, every ceremony reflects back parts of the facilitator’s inner world. The work never stops—it deepens.

The Constant Test

No matter how well a retreat is planned, Oliver explains, there will always be unpredictability. “You can have the right team, the right space, and still have a ceremony that tests everyone.” The lesson is to trust the process and remember that ayahuasca gives participants what they need, not what they want. Sometimes that means confronting fear, grief, or uncomfortable truth.

He and Sam agree that a retreat’s success can’t be measured only by how pleasant an experience feels. “Healing isn’t always pretty,” Sam adds. “But the real transformation often happens after the hardest nights.”

Fulfillment Amid the Difficulty

Despite the challenges—the sleepless nights, the crises, the emotional storms—Oliver says he wouldn’t trade this life for anything. “It’s the hardest work I’ve ever done, but also the most rewarding.”

Seeing people reclaim their lives, repair relationships, or rediscover self-love fills him with gratitude. “You can’t put a price on that,” he says. “When someone hugs you and says, ‘You changed my life,’ you realize why you’re doing it.”

A Realistic View of the Path

Oliver’s reflections pull back the curtain on a world often romanticized in spiritual circles. The ayahuasca retreat is not a paradise where everything flows easily—it’s a living, breathing ecosystem of human emotions, logistical challenges, and sacred responsibility.

His message to anyone drawn to this path—whether as participant or facilitator—is clear: don’t idealize it. Come prepared to work, to face yourself, and to hold others with compassion. “This path will humble you,” Oliver concludes. “But if you stay aligned, it will also make you more human.”


Based on the Ayahuasca Podcast episode “Difficult Life of an Ayahuasca Retreat Facilitator” with Sam Believ and Oliver Glozik.

In a candid interview, host Sam Believ meets with Damyn, who shares his life before and after his first ever retreat with ayahuasca. What emerges is not a miracle cure, but a radical shift in awareness that reshaped his relationship with alcohol—and with himself.

A Habit That Carried More Than Buzz

Damyn opens by describing his drinking as part of his identity. He didn’t think of himself as an alcoholic—just “someone who enjoys a drink.” Social evenings, after-work beers, the routines of modern adult life: he slid into them without much question. But over time the relationship felt different. The drink symbolised escape, numbing, and delay rather than celebration or connection.

He began to sense a dissonance: the alcohol was doing more than loosening his inhibitions—it was covering pain, inertia, regret. And as his inner voice became louder, his outer life felt thinner. He realised he was approaching a crossroads: keep cycling, or shift radically.

Stepping Into Ceremony

When Damyn arrived at the ayahuasca retreat, his intention wasn’t necessarily to stop drinking—but to do something different, to face something hidden. He wasn’t sure what to expect, but he brought openness. The ceremonies began to peel back layers of habit, conditioning and self-medication. He writes about encountering not just visions or purges, but the simple truth of what the drink had come to stand for in his life.

What emerged was the insight that the alcohol was not the problem—but the symptom. The fear, the story, the avoidance behind it was. Under the medicine, he came face-to-face with the patterns he’d been masking. Suddenly the “need” for a drink seemed less significant, because he started to feel the need to be present. To feel life, not bypass it.

The Shift That Lasted

After the retreat, Damyn didn’t go out declaring himself sober. Instead, he noticed something: one night he declined a drink and felt nothing. Another night, among friends, when glasses clinked, he chose water and simply didn’t care. That unfamiliar freedom felt like relief. Weeks passed, then months. The habit hadn’t required a heroic struggle—it simply dissolved as his relationship to his own story changed.

He never planned to quit drinking. He wasn’t in rehab. But he found himself not missing it. He noticed his mind becoming clearer, his mornings lighter, his energy less compromised. He sensed that the drink no longer served his evolution—it served his comfort, his avoidance, his slowing. When those no longer aligned, the drink faded into background noise.

What Made It Different

Damyn emphasises three things that made the change sustainable:

  1. Honesty – The ceremony allowed his internal truth to surface: the drink was a band-aid, not a solution. Confronting the root freed him.
  2. Integration – Post-retreat he didn’t just leave the jungle and resume his old life unchanged. He modified his diet, sleep, relationships, mindset. The medicine opened doors; he walked through them.
  3. New alignment – When your internal state shifts, your external habits often dissipate. He no longer needed alcohol to feel social, relaxed or “normal.” His normal had changed.

A Balanced Reflection

This story isn’t about glamorising ayahuasca as a quick fix for addiction. Damyn is clear: what he experienced was deeply personal, contingent on setting, facilitation, psychology, and his readiness. It might not work for everyone in the same way. The medicine didn’t make him quit—it made him choose differently.

For anyone wrestling with habitual substance use, his journey suggests that transformation may not always require “willpower” or “resistance”—sometimes it asks for depth, clarity, and a new orientation. He found that once the internal landscape shifted, the exterior followed.

Final Thoughts

Damyn’s shift from drink-as-escape to drink-as-irrelevant is a powerful indicator of how ritual, medicine, and inner witnessing can converge. He didn’t wake up one morning “cured”; he awakened to the fact that his drinking was no longer aligned with who he wanted to be. And from that place, his habits changed—not by force, but by falling away.

For those curious about plant-medicine, addiction, or patterns that silently drive our lives, his story offers hope—but also invites careful reflection: Are you ready to see what the habit is hiding? Are you ready to change from the inside out? In Damyn’s case, the answer shifted from “I need a drink” to “I’m already whole,” and that made all the difference.


Based on the Ayahuasca Podcast episode “How Damyn stopped drinking alcohol after drinking Ayahuasca” with Sam Believ and Damyn.

In a thoughtful and wide-ranging conversation, host Sam Believ sits down with Kani — based in northern India and immersed in Eastern spiritual traditions — to explore the parallels and contrasts between classical Eastern practices and the Amazonian plant-medicine path of ayahuasca. What emerges is a meeting of worlds: two deeply human systems of transformation, communicating across culture, context and consciousness.

Two Traditions, One Aim

From the outset, Sam and Kani note that though the contexts are very different — jungle ceremony versus temple meditation, vine brew versus breath or posture — the underlying aim remains strikingly similar: to awaken the human being, to remove layers of ego, conditioning and suffering, and to realign with deeper truth. Kani reflects that in the East the path may focus on subtle energy, meditation, and stillness; in the Amazon the path often involves the plant, sound, ceremony and the dissolution of the boundary between self and spirit. Yet both seek to “work on the same system,” she says — the body-mind-spirit complex.

Complementarity & Synergy

One of the most engaging parts of the talk lies in how Sam describes his retreat’s practice of including meditation and yoga ahead of the ceremony, and Kani recognises that as a natural bridge between traditions. “These are complimentary,” she observes: meditation opens space, body and mind relax; when the plant medicine arrives, the field is already primed. Conversely, the medicine may bring what years of silent practice could only hint at. Sam notes how participants often receive visions, emotional purging and relational insights — while Kani frames that as a kind of “accelerated stillness” or “embodied awareness” that in her tradition might take decades of sitting.

Differences in Method, Not Destiny

Of course, differences abound — and they are neither accidental nor trivial. Kani emphasises that Eastern paths often emphasise discipline, renunciation, detachment and gradual purification, whereas ayahuasca retreats lean into surrender, visceral encounter, and often dramatic catharsis. The tools differ: breath, posture, mantra and ritual frames in the East; vine, sound icaros, dark-room ceremony, community in the Amazon. Sam points out that the plant tradition often bypasses the conceptual (thinking) mind and works more directly with felt-body, memory, energy and trauma. Kani reminds us that Eastern traditions speak to the subtle body — chakras, kundalini, prana — whereas plant-medicine traditions speak through mythic language, archetypal imagery and direct phenomenology.

Integration and Long-Term Practice

Another vital theme emerges: that both traditions stress integration and sustained practice, not just peak experiences. Kani warns that meditation retreats alone don’t guarantee insight; there must be follow-through, ethical living, community, reflection. Sam echoes that a one-week ceremony is not a cure-all. The parallel becomes clear: whether you sit in lotus or brew the vine, the call is the same — live what you see, embody what you sense. For Sam, yoga and meditation ahead of ceremony create stability; for Kani, they form the ground of inner discipline that supports any deeper states. The key message: transformation is not just what happens in the moment, but how you live afterwards.

Cultural & Ethical Reflections

Across the conversation lies an awareness of culture, lineage and context. Kani speaks of the East’s long, intergenerational transmission of teachers, texts and sacrificial systems. Sam speaks of Amazonian tradition, community, respect for the medicine, and the way the brew emerges from indigenous cosmologies. They both agree it matters how one enters these paths: with humility, respect and intention. The conversation implicitly challenges the “spiritual tourism” mindset — whether sitting in a temple or going to jungle ceremony. The question is: are you ready to let something real change you?

A Shared Invitation

By the close of their discussion, Sam and Kani extend something beyond comparison. They invite the listener not simply to pick a path, but to feel the overlap: the body/mind quieting, the heart relaxing, the sense that life is more than daily grind. Whether you lean through meditation, plant medicine, yoga or ceremony — the call is the same: wake up. Kani says: “When we still the mind and open the body, the deeper intelligence speaks.” Sam adds: “When the vine shows you your shadow, you either respond or you remain asleep.”

Final Words

This episode doesn’t suggest one path is superior. Instead, it shows how two paths — Eastern spirituality and the ayahuasca tradition — can converse, complement and illuminate each other. If you are drawn to either or both, the takeaway is clear: approach with curiosity, integrity and responsibility. The journey is not a weekend adventure but a lifelong unfolding. And whichever door you walk through, you will still need to keep walking.

For those caught between yoga mats and jungle ceremonies, the message is simple: they may look different, but they share the same horizon — the realisation of freedom, presence and deeper connection.


Based on the Ayahuasca Podcast episode “Eastern spirituality V.S. Ayahuasca” with Sam Believ and Kani.

In this episode of Ayahuasca Podcast host Sam Believ (founder of http://www.lawayra.com) has a conversation with Dr. Waifung Tsang. Waifung is a clinical psychologist, researcher and co-founder of Onaya Sciences, bridging Western psychology with indigenous Amazonian plant medicine, Chinese medicine and sound-based therapies. He also advises Heroic Hearts UK and is a TEDx speaker exploring the intersection of trauma, psychedelics and traditional wisdom.

We touch upon topics of:

  • (00:55–04:38) Waifung’s journey from music and disillusionment in clinical psychology to ayahuasca research in Peru and co-founding Onaya Sciences
  • (06:34–11:38) Why ayahuasca is almost invisible in China: censorship, historical suppression of spirituality and underground ceremonies
  • (11:38–13:58) Dragons, the Monkey King and how Chinese mythology, Taoism and Buddhism resonate with psychedelic experiences
  • (13:58–19:22) Tai Chi, qigong and Chinese medicine as tools for working with plant diets, chi and ceremony
  • (19:22–24:19) Parallels between Chinese medicine and Latin American folk wisdom: hot/cold foods, grandmothers’ knowledge and collectivist spirituality
  • (24:19–29:20) Emerging ayahuasca circles in China, Hong Kong and Taiwan — encrypted forums, harsh penalties and why many seekers are business people
  • (29:23–34:57) From NHS burnout to the jungle: what Waifung learned from indigenous doctors who treat “whoever comes” with plants, ritual and Icaros
  • (35:13–39:19) Onaya’s research with Heroic Hearts: veterans, PTSD, traumatic brain injury and early multi-modal findings
  • (39:19–43:18) Multi-site collaborations with retreat centers, indigenous advisory boards and studying Icaros, dreams and plant spirits
  • (45:04–47:28) Epigenetics 101: how ayahuasca may influence gene expression and “straighten ancestral lines” — and why much larger samples are needed
  • (52:50–59:29) Medicine music, energy in ceremony, “bad DJs” vs surgical Icaros, and a new EEG study recording shamans’ songs and brain activity
  • (01:01:18–01:04:18) How ayahuasca heals on bio-psycho-social-spiritual levels and why community and integration matter as much as the visions

If you would like to attend one of our Ayahuasca retreats go to http://www.lawayra.com

Find more about Dr. Waifung Tsang and Onaya Sciences at http://www.onaya.io, http://www.onaya.science and on Instagram @onaya.io

Transcript

Sam Believ: You’re listening to ayahuasca podcast.com. First, explain to people what is epigenetic changes and how can ayahuasca change your genome and should people worry?

Dr. Waifung Tsang: Epigenetics is the kind of upregulation or downregulation of certain genes over time impacted by environment and life and experience.

Most of the time when we see kinda epigenetic changes, it happens over a long period of time, is very incremental. But then sometimes big events will then happen in your life to change the course of it, and then that will get encoded into your DNA. And one of the things that we have been finding is even on a relatively small samples, starting to see changes in the gene.

So on the genetic level. So basically. Ayahuasca and that ceremony being that big kind of like catalyst to that change. And right now even I think the first study we looked at, we had about 60 people and we were already seeing some upregulation a methylation of the Sigma one gene related to trauma.

So for example, related to like encoding of memory and recall and emotional regulation previously done in kind of rat studies and things. Right now we are on the process of expanding that because essentially genetic studies typically require numbers of up to the hundreds before you can statistically competently say that this change is actually happening.

So more research is definitely required in this area. One interesting thing is when we spoke to the Eros about the epigenetic side of the study, obviously they weren’t familiar with DNA, so we’re just explaining it. And then Don Rno Maestro who we’ve been working with, he who was basically liar.

That makes a lot of sense and is exactly like what I’ve been doing in ceremony. This sense of like clearing ancestral lines and straightening those ancestral lines.

Sam Believ: Hi guys, and welcome to Ayahuasca podcast. As always, we do the call assembly. Today I’m having a conversation with T Wave also known as Wave Phone. Sang. We wa phone is a clinical psychologist, researcher and co-founder of Anaya Sciences. He bridges Western Science with indigenous healing, working with Ayahuasca trauma and sound-based therapies.

Wang is also an advisor to Heroic Hearts uk. A TEDx speaker exploring the intersection of psychology, psychedelics, and traditional wisdom. This episode is sponsored by Lara Ayahuasca Retreat. At Lara, we combine affordability, accessibility, and authenticity. Lara Connect, heal, grow. Guys, I’m looking forward to hosting you Ang welcome to the show.

How did you like my pronation of your name?

Dr. Waifung Tsang: It was perfect. Thank you so much. Yeah, it was really good. Thank you so much for having me. Yeah, that one’s a, it’s a hard one for most people.

Sam Believ: Yeah, because in in, in Asian languages, it’s like, it’s not just the way you say, it’s also no, it’s very musical, but yeah.

I can imitate it, but then I’ll probably forget it very quickly. Han tell us about yourself a little bit. Your story, how did you end up in this line of work? Researching ayahuasca.

Dr. Waifung Tsang: Yeah, it’s been yeah, it’s been quite a journey. I would say. I guess like my interests kinda started in psychedelics kinda more widely.

I’m a musician, so I’m, I play a lot of music and in the musical space often there is, drug use is such a common place as well, and being more exposed to kinda psychedelics at festivals and things. And then throughout my psychology career became really interested in the research that’s coming out.

And just like the amazing kind of data that, that it was looking, especially when I was feeling really disillusioned in my in my practice as well with what we had to. Yeah, just a lot of things that we’re taught or made to do in clinical practice that I just really didn’t sit right with me.

And then it was a process of serendipity meeting some really good friends along the way. And there was, yeah, meeting a psychiatrist Dr. Simon Ruffle, who was a psychiatrist and also psychologist on the team working in the hospital who had been, yeah, traveling to Peru and basically was like, oh my God, you have to come check this out.

This is amazing. And then sat with a ero for the first time that had been training in the, in Peru, and then was just completely blown away by the results. And yeah, at that time, going to. The center, the Ayahuasca Foundation the Rio Spoke kind research center in Iquitos, Peru, in the heart of the Amazon.

They had built this like research and retreat center, but no one was really properly doing the re research there. And we were just like, woo, we’ll do the research. We would love to do that. And yeah, that was like 10 years ago. And since then we’ve just never really looked back. I thought a little bit about this the other day, just oh, at that time when we first started researching Ayahuasca, just thinking, oh, maybe that’s just like that one time we’ll be doing this.

But then as we just dug more and more into the rabbit hole, just kept going deeper and deeper, especially for me. The whole, in all the intersections of the different other kind of aspects of my life, especially with music, with the use of the s with that very like surgical use of sound with the intersections, with plant medicine and Chinese medicine and having that kind of like basis for that in my own upbringing and the culture behind it.

And like really a big part of our research is really to focus on indigenous uses of ayahuasca and really upholding that tradition and retaining those, that ceremony the ritual and the whole context around it. That’s what really kept me involved and it’s really become a lifestyle.

Sam Believ: Thank you for sharing.

I see definitely lots of parallels between your journey and my own, the illusion and the serendipity or synchronicity and. It’s it’s very common from with the guests that I interview. It’s just this thing that kind of happens to you and just grabs you. And then the rabbit hole effect of it all.

It’s actually very interesting that we have couple points of touch, but the way I found you was very interesting. So I was, we have a map at my retreat, which is called Lara. We have a map with where people, le lift pins, where they’re from. And I was looking at the map and I was like, we have less people from China than we have people from, which is like a tiny island in Caribbean.

And I was like, what? Why is that? And I was like, let me, so I went ti and I looked like who are and is, are there any Chinese people that talk about psychedelics? And there were a few people, and I think you were the only one that had Instagram. So I reached out to you, but as I was getting ready for this interview.

I was also talking, I realized that you are from Aya Sciences and I interviewed Ian McCall about ayahuasca and traumatic brain injury. So we and I believe he mentioned on science, he even mentioned that I should interview you guys. But I kind, basically, I was destined to finally speak to you anyway in some point of time.

And there’s definitely those very interesting topics about like music and Chinese medicine. It’s all in my list of questions already but let’s not get ahead of ourselves. Let’s start with this main topic that draw me to you. It’s like, why is there such a huge country, China?

I know you’re from Hong Kong, but still, it’s still, I believe still one country, right? Why is it so huge? But why is there so little people that let’s say are traveling to. To Amazon to drink ayahuasca. I wanna talk about, what is it different about Asia that people are maybe not interested in, or maybe there’s a cultural difference.

Yeah. Anything you wanna tell about this?

Dr. Waifung Tsang: Yeah, where do I start? That’s an interesting question. Firstly I’m happy to represent like the Chinese Hong Kong side of the world, and you’re very right is I think that, I’ve read somewhere around like people who are, have been looking at the kinda anthropology and the, and globalization of psychedelics and ayahuasca and yeah, there’s just this kind of void almost in China.

And and yeah I think there might be like a few reasons for that. Why so much of it doesn’t exist. A lot of it political, I think. Obviously there’s the firewall and there is a lot of information blockage in China that stops everything going in and stops everything going out and everything becomes filtered.

And then the political running of the people as well. I think a lot of it might have to do with maybe like the industrial revolution that was happening at the end of the seventies that kind of finished and how actually a lot of spirituality and a lot of kind of religious acts or even like ancient kind of Chinese philosophies got really pushed down and suppressed and it became very illegal to even hold gatherings.

So people had to do it really on the sly and had to be really inconspicuous about it. And then after kind of Chairman Mao and came new leadership and that’s when more con, Confucius and kind of Buddhism and kinda like more spiritual activity was able to surface a little bit more.

And I think right now we’re also, yeah, because of that is like impacted. How people approach it or how much it gets spread and how people can go in with the knowledge as well. And just as I’m talking about that this is like an ongoing theme in Chinese history where they just have a knack to try to raise the story and erase the history.

And obviously there’s the whole Quinn Dynasty thing where, did you know about Yeah, Chi China used to be like seven, seven states and then it got united into one country and then in that United, they killed all the scholars and burned all the books and just like refresh everything.

Like the, when you go to, like, when you go through China, the terracotta army and stuff, they’ve, they’re slowly digging it up and finding that they actually have so much of this technology that. People are finding out recently that they’ve had known for such a long time, but they just got completely destroyed and then people had to refind it.

And I know in kind of Chinese history, thinking about psychedelic use, there has been some mention of it in some literature. There are some kind of like old poems that mention the use of kinda mushroom and very kind of mythical things happening. And then, yeah, mentions of psychedelics and like old literature from like a long time ago, like we’re talking like Pang Dynasty, Hangang Dynasty I think it was like 200 BCE or something like really old.

And that’s like. From a lot of those more Daoist alchemists uses of psychedelics. But then, yeah, again, all this literature just got buried and people had to be so inconspicuous. And even now, right? ’cause fast forward to today, people when they run ceremonies, and I know of these circles going on in, in China and in Hong Kong is very like encrypted apps is like word of mouth is really just very underground that they have to do it and often run by like expats or foreigners who bring the knowledge in.

Yeah, it’s, so it’s, it is a very interesting topic how that happens. And another thing that kind of really I find it super interesting is there’s so much intersection between the psychedelic space and what’s like in Chinese history, especially when you think about like Chinese mythology and like Buddhism and like Taoism, and there’s so much kind of overlap of things that just lends itself so well to the psychedelic space.

And like even thinking about the story of the monkey king or something is so psychedelic. The whole thing is there must have been, it must have facilitated the, these ideas at some point. And it just wasn’t really well documented.

Sam Believ: Or it was documented and then it was just destroyed.

But it, it definitely, there’s definitely something there, something very psychedelic because in one of my recent ceremonies, I was actually becoming a dragon. Like I could see myself becoming, it’s that’s very Chinese. So in a way I only thought about it now when you mentioned that Chinese culture is very psychedelic, like why dragon?

And so many people see dragons in, in, in ayahuasca experiences. So there, there’s definitely been something in, there’s plenty of pyramids as well and plenty of things. And like in India they had soma or this water lily in Egypt they all had their own psychedelics. And China is pretty close to Siberia and there’s, that’s where the matic traditions of mushrooms are coming from.

So they’re like surrounded by psychedelics in each direction. So it’s to believe that such a big country with such a deep culture didn’t get psychedelics. If you really dig deep anywhere, you find anywhere there’s like advanced culture spirituality. You will eventually find psychedelics.

Whether external or just internal you do, I know you do Tai Chi, for example. Like you can, and you can naturally enhance your own psychedelic, perception of things. But like spirituality is psychedelic, in my opinion,

Dr. Waifung Tsang: massively. Oh and this is something I’ve been like learning so much from the plants as I’ve been doing dithers and connecting for those listening, I dunno about dithers is, this process of assimilating with master plants and teacher plants and essentially in, in commune with them and what, yeah.

When I’ve been dieting, one thing that I’ve really found super helpful is a lot of these Chinese practices that have been embedded in my body growing up. Like my mom teaches Tai Chi. She does like the Tai Chi fan and the sword and stuff. My dad does chi gong and stuff. Like we, we just grow up with, you wake up at a crack of dawn, there’s a bunch of old people just doing Tai Chi in the park and they love it.

They’ve got their get up, and it’s so in the heritage and the lineage that actually a lot of these practices when trying to connect, when trying when trying to help ex, connect with my own body, but then also to the ethereal and to, to the plants. And to the spirits actually.

Having a framework to move with my breath, to move my body to like track what’s happening in my body and in ways of like meditation and mindfulness. So very kind of eastern practices. All of these just are such important keys that I’ve been finding more and more. And it’s really coming through my visions, coming through things that are channeled from like past life stuff.

It’s like very, it’s very Asian. It’s almost like Disney and China, Asian. Yeah. It’s super interesting. It is like one, it is one question that I’ve been asking as I’ve. Try to figure out, this relationship with plants in the ayahuasca space. Like almost what’s in it for the plant, why do plants want to what’s in it for the plant?

And building relationships with humans, obviously that’s the whole kind of like spreading the knowledge and spreading the seed thing. But then also they really wanna have a human experience. And in having that human experience, they wanna learn about these things that are encoded in your body, encoded in your DNA.

And one of the things for me as a person from that lineage is tai chi, is meditation, is breath work is actually mindfulness. And actually bringing those things that just collaborates so well with everything I’m learning from the indigenous side as well in the Amazon.

Sam Believ: Yeah. It’s what’s in it for plant and as you said spreading it and, recently I interviewed Dennis McKenna and it was either him or his brother that took Ayahuasca from Peru and brought it to Hawaii. Because because Ayahuasca gave them a good experience, I assume they, they literally spread it to another car, part of the continent. So maybe that would definitely explain it.

When you talk about like Chinese culture and my, my understanding is very limited. So I’ve been to China once, and I’ve been to I’ve been to Singapore many times and there’s like a Chinese part, but I’ve never been, I’ve never I mean my knowledge of the culture is very limited, but from what I know in Chinese medicine.

There is like understanding of hot foods and cold foods and things like this. And I was really surprised when when in Colombian culture, like my wife’s mother would be like, don’t eat a banana because it’s cold. And I’m like, what do you mean it’s cold? It’s room temperature. But what they mean is like this side of the and shamans say ayahuasca is hot.

And in my culture there is no understanding of hot and cold foods. At least not me growing up. I’ve never heard about it before. But somehow there is this parallel and I’m not, and I’m sure Colombian grandmothers, I’m not using Chinese medicine. It is just like they have their own indigenous way of knowing it.

And if you think about it and if you believe the way humans spread around the planet, it was the Northeast Asians that came through the Bar Strait and went down and populated the Americas. So maybe that knowledge. It was before that, and it came through because Shamanic chan and like Mongolian throat singing, there’s some parallel there.

You see some indigenous people that look very Asian. My wife is my wife is Spart indigenous, but she is still she is like a very her eyes are very Asian looking, in my opinion. Even my kids they have very Asian looking eyes. So yeah anything you explore in that direction.

Dr. Waifung Tsang: Yeah, I think like from what you were speaking about first is, yeah, again, there’s so many overlaps and even like how, like ancient kind of like more Chinese practices on reading bodies, reading palms, reading faces, the understanding of QI know exactly what we’re talking about.

This is something that my mom talks about all the time with the hotness as well. We got T hay. T hay is like a hot chi. It’s like a, it’s like a hot energy that this food gives or how it’s been treated. And then it’s almost, it’s quite Ayurvedic, right? It’s all about balancing, turning everything back to harmony.

Maybe it’s too hot or if it’s too cold, if it’s too much air or the different elements and yeah, that’s really at the core of Chinese medicine and then a lot of Chinese philosophies and there’s actually, it’s, it is super interesting now thinking about it, how. I know a lot more about Ayahuasca than other psychedelics just because that’s my specialism.

But then when you look at how a lot of ceremonies are run now in China or by, in Hong Kong, it really integrates a lot of those teachings into the practice. For example, bringing kind of Chinese medicine to help balance out the qi and the preparation. And the integration. I know some facilitators who like to bring in Chinese herbs into how they make the brew, or they have their own versions of ayahuasca using almost like analogs.

Obviously, the MT containing kind of plants that are very high in content. San Sisu is a really, is a, I need to learn English for that. Actually, San Sisu it, it is like their version of JA and the psychiatry for this kind of plant, and that’s like the version that they use and bringing a lot of these, yeah.

More Taos, more Buddhist ways of working in the preparation and integration, but also in ceremony and calling in those spirits. I know this guy who always likes to use the what’s his name? Guu, there’s a story of the Free Kingdoms in China, and then there is there’s these free guys that kind of led this revolutionary army.

And then there’s this one guy who’s just so loyal to his to his family and to his people that they have a statue of him on like most of the altars in China. And then he represents loyalty and solidity and kind of power and strength, and they always put him like in the altar during ceremony and stuff.

So yeah. Is. It, it makes a lot of sense. And when I’m looking at like indigenous ways of working in the jungle, obviously they’re also very everything is about bringing things back to balance, bringing things back to harmony. I Aveda they’re, obviously very collectivists as a society, as is China, and have that kind of really core value of community and relational kind of identity forming happens.

And obviously that connection with the plants and how it’s just all grounded to earth and yeah it’s super interesting. I would love to be able to conduct research. It’s, it is obviously such a, so much red tape around it in China, but even anecdotally or what little research there is out there, there’s already pointing so much to the vast potential of.

Using this medicine in this context with the philosophies that are already so embedded in everyone’s understanding of the world, that whole understanding of spirit and qi and energy, like every and of lineage. And, everyone, everywhere you go, like every family you go to in China will have an altar for the ancestors.

There will be an altar for the spirits that govern the land, the locally, and then you will always burn free incense for these spirits. It’s just daily practice. When you go for a job interview on a birthday of the Buddha, you would go visit the temple and put some money in the box and, you wanna be on a good side with the spirits and actually straighten your line with, with energy that’s out there, which is exactly how the indigenous people in the Amazon work, it’s all about straightening that line and everything that they do is, it is not even a, there’s no question that there is spirit involved and it just permeates, their whole tradition and lifestyle,

Sam Believ: yeah. A lot of spirituality still survived even the communist ’cause I mean I come from, that used to be part of Soviet Union and they kinda came in and destroyed all the religion. But some still survives in like the way you speak. Like for example, even though religion does not exist, something happens, you say, thanks God, not because you are not necessarily religious.

And basically as I’m understanding in China, you still have the altars and tai chi, and it’s slowly coming back because yeah, you can only repress it for that long, because in the end, we are spiritual beings and we will have to find a way to connect with that because there’s, there is no, not much meaning without it.

Like I personally discovered through Ayahuasca before that I was not spiritual. And, but some people have, there’s many different ways to get there. You’re surprising me. Definitely. I thought there was like zero ayahuasca in China and you say there’s actually circles and at least in Hong Kong and maybe in the mainland China.

And you say they own deals have their own version of farm asca. Let’s call Itasca. Just finding them, finding the prerequisite plants that have similar structure and then mixing them. But of course it’s not ever gonna be ayahuasca because. There’s so many different compounds on top of MAOI Harman and stuff like that.

But so it exists and I was thinking like, we should do, do you reckon there is a person that speaks about ayahuasca on like Chinese internet or is it like the great firewall of China is too prohibitive even for that? Just to even speak about it.

Dr. Waifung Tsang: I know there are encrypted forums that kind of speak about it.

It is very hard to access them outside of China, but even in China it’s very hard to access them. It needs to, you’ll need the kind of encryption and the codes because obviously the penalty is very strict over there. And they have, they’re replaced with a death penalty as well. So people have to be super, super careful.

But there is some literature around it, it’s very. Even those who go off and research in, and people I know, they’re very careful about who you can share with, like what you can share. And I yeah. I’ve never actually sat in a circle there. I’m very careful about who I sit in ceremony with in general anyway.

But I definitely have friends who are very yeah, who are very interested in the area and have been like doing practices in the big cities as well, like kind of Beijing and Shanghai and Sheen and then when you go to Taiwan as well, I have one psychedelic doctor, a friend who has opened up clinic in, in Taiwan is also very, who talks more openly about it because it’s Taiwan.

And then yeah, but it is, it’s super interesting how, because it’s because. It’s so small, but it still needs to be a functional sort of business, right? You still need like people to come through. So it’s super interesting how the kind of circles, these sorts of forums where people speak about it, like then extends to and to my surprise sometimes, and it makes a lot of sense when I was, when I, and I heard about it, is that often it comes to like business people, like a lot of people who just wanna make a lot of money and they’re in that.

That’s very Chinese. We love money, we love business, we love kind of making money and serving society in that way. So a lot of the intentions that people then bring to ceremony becomes like, I wanna be better at my job. I wanna do better in, in life and be able to provide for my fa a lot of like very core Chinese values.

And, I piety and but then, it just, it’s just interesting contrast to me to how when in the West I’ve been working with so many people for that individual. Oh, is my, i my spiritual growth very kind of individual individualistic sort of approach to it all. So yeah, and that’s probably like a remnant of the.

The whole kind of industrial revolution as well where people had to, where you just became more capitalist. Capitalist and money focused. And then how do I then do a spiritual version of that? What it looks like. Now.

Sam Believ: This episode is sponsored by Lara ias retreat. Most of Lara, if you’ve been listening to this podcast for a while, some of you might have already been to Lara before.

For those who don’t know us yet, we started Lara with my wife four years ago at Lara. We combined authenticity, accessibility, and affordability. LA is currently highest rated Iowas retreat in South America with more than 635 star reviews and an average rating of five stars. If you come to lare, you’ll experience powerful, authentic ceremonies led by our indigenous shaman.

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So it will spread. But you mentioned, studies in science let’s go back to your stock. Less about China. I think that’s we dedicate enough time to it. Let’s talk about your science and your scientific career with Ayahuasca. So talk to us about your own first Ayahuasca experience and why did you.

Decided to dedicate your scientific life to that topic specifically?

Dr. Waifung Tsang: It felt quite like a no brainer to be honest. One, once I found that, like I, I really struggled in the clinic, working in trauma, working in psychosis, like working with modalities that just wasn’t really working.

Like people, patients kept coming back or medications that I just really, I found myself in a position where I was literally like having to apologize to my patients for the level of care and the inadequacy of it that we were providing because it was just clearly not good. And then I went to the jungle and one thing that really struck out to me actually was like, you know how.

These indigenous practitioners, when they provide this treatment, there’s no doubt in their mind that this is gonna work. It’s this is definitely gonna work. You’re gonna come here and it’s gonna heal you, and it’s gonna be great. And it’s, obviously it plays into that kind of setting and the mindset that you go into and how powerful of a mediator that is.

The actual therapeutic change and positive outcome. And then I was like, okay, sure. Cool. And then, and then these guys then coming. Also doctors who, jungle doctors, Eros and shamans coming through and actually be like, bring me anyone. And now I came from a very clinical background where, you have specialisms for individual kind of issues and ailments, and then you would then refer to that specialist department.

But then first time I meet these doctors of traditional doctors who are like, anyone, I’ve got something. And so that really like interested me. I do see pros and cons to that as the more I work with indigenous people in that one I am super amazed often when conditions that we really struggled with in the West.

Not just like obviously mental and psychol psychological and trauma and all of these things, but then. Also like really physical ailments, like working with plant medicines, working with jungle medicines like really severe burns or, and then, but then there is a part of me that also feels because the indigenous people are in their kind of jungle setting, that sometimes there might be almost like a, an underestimate of the darkness of the west or of how deep people have gone and all the different conditions.

A lot of ways the different conditions have developed and increased in severity and then people coming with things that they really never seen before. And then. And then having to then trial these kind of old ways that they’ve been working to that setting. So there’s definitely, I feel a very strong place for western medicine as well.

And definitely not up, not holding one belief system or paradigm above the other. For emergency medicine, especially like Western, all the way, if I break a leg, I’m going to a hospital, for example. And then one thing that really struck me about how they work, which was really missing from kind of western psychology and is often just side.

Sided as like alternative therapy, which is art, artisticness. And one thing that I really love about the way the indigenous people work, the they are medics, but they’re also artists. They’re scientists, but they’re also artists. Like the Echoes are a perfect example, is all about the intention behind these words that you sing behind how well you can build this container, calling the angels, have the fiery saws, get the mountains, get the Gorilla Soldiers, and really build that container.

And then leading to very tangible changes in people’s experience and long-term outcomes. That’s when I really became okay, that’s really the intersection between the different fields. And I, yeah, I was completely sold and it was, yeah, ever since.

Sam Believ: And, so basically then you started doing the science.

So with the on, so tell us about on and like what science have you done and what are you working on right now? Of

Dr. Waifung Tsang: course. Yeah. Thank you for asking. Yeah, so Anaya have done quite a few bits now over time. Right now we are working in collaboration with some different organizations.

So one is the Hero Heart Project. I know you know about Ho Rick Hearts projects. They’re like a veteran veterans kind of charity in the States. They’ve got different arms now in, in the UK and Australia and Canada for example. And yeah, working with veterans that have PTSD or diagnosed a traumatic brain injury and really taking quite a multidisciplinary holistic approach.

So thinking about psychology, but then also neuropsychology, cognitive psychology, thinking about biology as well, the gut microbiome, the epigenetic changes that happen after looking at stool samples, looking at blood samples, doing like neuroimaging. And then, yeah, we’re currently two year in a five year study with that.

Preliminary results are looking very good right now. I think right now, the last time I checked, we’ve, we do one year follow up with all of the veterans after. And these are really like severe end of the scale when it comes to PTSD. ‘Cause we do like a 10 day retreat within this study.

And a lot of the research a lot of the retreats that heroic hearts work with are three days and shorter. So we reserve the kind of like the more severe end to our study. And then right now we’re finding. Around kind of 80, 84% of people immediately after no longer meeting diagnostic criteria on clinical measures, standardized measures for PTSD and then sustaining at six month.

And the 12 month data have recently come in. And it’s also like sustaining at that level as well. And then correlating with different changes in the brain and in the gene. And it’s really, and it’s really phenomenal kind of seeing this change. And I’m on the ground watching it as well and the kind of things that I’m sure you see this on your day to day and on your retreats, the kind of things that people come out with and the level of insight the stories that they’re able to rekindle their relationships with.

It’s just so moving and. Beyond anything I’ve ever seen in, in, in an NHS setting, which is, yeah, and I’ll be working with patients for years and not be able to see that sort of change. And then for that to sustain as well, speaking to the community that Ayahuasca can build and the group that you share with, especially for the veterans actually.

’cause one thing I really find when working with veterans is that there’s something about the brotherhood and the comradery of the platoon, of the people that you live and die by. Especially in a life where you felt so disconnected and you really. Need you yearn for that human connection and going to the army to find that a sense of identity to the army that you bring can really bring these groups together more so than nonclinical samples or samples outside of veteran study.

And and then that then lends itself to integration and community support afterwards, where often they’ll become kinda lifelong friends, like following the retreat. And then, yeah, we’ve also recently started started a study working with athletes, Jenny home with Vian McCall, and basically like MMA fighters, mixed martial artists, kind of boxers, people also kinda suffering from quite severe traumatic brain injury.

Different extreme sports as well. But that’s just starting out right now that I don’t have any kind of data to share, but I’m very yeah, I’m very excited for the direction that is going. Yeah.

Sam Believ: Yeah the we, we have plenty of veterans coming through as well. We don’t have specific retreats dedicated just for veterans, but it’s something that I’m planning to eventually create is just haven’t happened so far, but that bonding, that veterans experience going through war together or anyone that experiences going through adverse experience together.

I think some of it is replicated at the Ayahuasca retreat just because even just a random group of people, they come and they are, purging together and they’re like staying awake at night together. It also creates a bit of that, and I think I contributes to an overall bonding of the group on Ayahuasca because, you do have ayahuasca experience, which are very challenging, and then knowing that you did it together makes you like each other more somehow.

And, another thought that comes to mind when you talk about the science is like we already know it works, right? We here, we hosted more than 2000 people now and I’ve seen so many times people coming and getting better, coming and getting better, but now we need science to prove that it is really happening.

It’s guilty and less proven the otherwise, right? So that’s how it feels like I, I’m actually also looking to eventually start doing some science. So I dunno, maybe if you look, if you know some scientists that are looking for a retreat venue where they wanna do their science, I would be open.

Yeah. Let’s ’cause I just came from maps and at maps I was connecting to some people to try and see if I can get some science because I know it works. And we know we have the Google testimonials people can read, but it’s not science. Now we need to measure it. And, yeah, if the world is full of skeptics and I was a skeptic myself, if that’s what we need to do, let’s do it.

But I know when the time is right, the science will find us. Yeah, the,

Dr. Waifung Tsang: yeah. Amelia as well link in, oh, we’re connecting now anyway, but definitely one thing Anaya are opening up to more is working with other retreat centers and, opening up the data collection and yeah, there, there are a few that we’re already started that conversation with raising money for and expanding the study.

And from the scientific point of view is always helpful to have multi-site comparisons in different contradictions with different facilitators and can really help us triangulate that, what we’re seeing is not just within the one, like paradigm, right? Because what we really want to do is as we.

Try to retain the tradition in it. We wanna see how many different traditions that are yielding this sort of results and how the environments and the ceremony and the practitioner actually can then go on to impact the therapeutic outcome. So yeah, definitely open to potentially collaborating on that side as well.

Yeah, it’s on that note, I would also love to speak to your current eras as well around what they would like to research. Like one thing we do on on ONA is we would set up like an indigenous advisory board at basically the Eros and Maestro is that we work with to share with us what they think we should focus the research on and actually how we can then translate that into science and.

Some things are harder than others, obviously. Oh yeah, research immortal plant spirits, that that’s quite hard. But then relatedness to nature or even like the power of the echos or something, that’s something that we can try to find workarounds to do really cool, interesting studies and more like dream, for example.

Sam Believ: Yeah, no, definitely. I’m very interesting, interested and there’s quite a big difference between colomb and ayahuasca, traditional, specifically this tribe that we work with which are called Inga, as opposed to Shabo because number one, shabo ceremonies are in a dark. Ingo.

Ceremonies are, you have candlelight and you have a fire. And then sopi sing IROs to individual people. Our shaman, he only sings IROs to the medicine and then when he does the cleanse, but apart from that, it’s it’s music. It’s actually like we have a band, like six people band. It’s so it’s not always like loud music, but it’s a very musical tradition where as a ceremony starts, music starts playing and it gets first it’s one person’s, two people.

Then closer to the second part of a ceremony, it starts to get more melodic and more rhythmic and more instruments. And it ends up at the crescendo of a very celebratory music. And but the results are the same, people get better. So I’m just wondering, what is, what part, which part plays.

And it could definitely be interesting to, to study it. Maybe get some numbers behind it. But yeah. You said, you studied epigenetic changes, talk first, explain to people what is epigenetic changes and and then how can ayahuasca change your genome and should people worry.

Dr. Waifung Tsang: Yeah, so that’s very preliminary right now. We were the first to look at DNA changes in any psychedelic and epigenetics is the kind of upregulation or downregulation of certain genes over time impacted by environments and life and experience. And essentially we know that things can really most of the time when we see kinda epigenetic changes, it happens over a long period of time. And it could, is very incremental, but then sometimes big events will then happen in your life to change the course of it and then that will get encoded into your DNA. And one of the things that we have been finding is even on a relatively small sample, seeing, starting to see changes in the gene, so on the genetic level, so basically ayahuasca and that ceremony being that big kind of like catalyst to that change and.

Right now, even I think the first study we looked at, we had about 60 people. And we were already seeing some upregulation and methylation of the Sigma one gene when in related to trauma. So for example related to like encoding of memory and recall and emotional regulation previously like dunning kind of rat studies and things.

And right now we are on the process of expanding that because essentially genetic studies typically require numbers of up to the hundreds before you can statistically competently say that this change is actually happening. So more research is definitely required in this area. But one interesting thing is when we spoke to the Eros about the epigenetic side of the study, obviously they.

They weren’t familiar with DNA, so we’re just explaining it. And then Don Rno Maestro, who we’ve been working with he was basically like, that makes a lot of sense and is exactly like what I’ve been doing in ceremony. This sense of like clearing ancestral lines and straightening those ancestral lines.

We’re like, okay, yeah that’s pretty much what’s happening. Yes.

Sam Believ: Yeah. Different language. Same meaning. ’cause shamans, they are the scientists of of their little arts. Like a shaman is a scientist and a musician and a politician and everything altogether.

So I know you yourself now you’re also, you are a scientist, but also you have your own shamanic journey and you’re a musician, how are you combining it all and how do you balance out, the scientific sort of dryness with the spiritual complexity? Anything you wanna talk about the, in that direction?

Dr. Waifung Tsang: Yeah, that’s a good, that’s a good question. For the most part, I don’t find it dry. Like I really enjoy it, but it’s, it is just, yeah, when you get, when you spend too much time on the computer just writing, like crunching nu the numbers are actually, maybe it’s my Asian side, just stereotypically into math, but I’m like that the numbers really speak to me and they tell a story to me and it’s something that I really love to see and how we can both on a, help to generalize across a number of people, but also show incremental change within the individual as well.

And it has that kind of micro, macro ability to, everything is numbers. And then I find the, yeah, the best way to blend it all. It just blend is I’m really grateful in how well is merged as well. Especially when I am in a place where, you know. My work is varied enough that kind of keeps me interested.

Like I get to go to the jungle and be there and, witness these changes and then seeing the numbers and then seeing that, the follow up over time. And then it’s just, and it is, and it I think it’s something that the, I feel like it’s something that the world really needs as well.

Because there’s we’ve been speaking to quite a lot of retreat centers and I think a lot of them share this same kind of concern or interest actually, we know this works. We just really need to find a way to translate it or publish it or show the world that it works.

And I feel that is an important kind of role to take and what makes it much more bearable is just amazing people in my life. A really good team, a really great. Team of assistants and other scientists and universities worldwide, and just the AYA family is, yeah they make everything so good.

And I’m so grateful for them. And then the whole thing just has this whole very like integrated, holistic, artistic side to it as well. Like my musical journey has been completely shifted since researching ayahuasca. For example, I had never really thought about music from a healing perspective before sitting in ceremony and then being exposed to the surgical knife of the CRO and how well it can, provide that onic container to the people what the individual or the group needs and freestyle in real time for these people and that bit.

Blows my mind, like just very specific intentions and melodies and rhythms for specific ailments that people are going through and bringing that then into the research space. I have a band shout out, know The Freedom Collective. So like we bring those sorts of influences from the jungle into the studio as well.

And then obviously the diets, the plants, our plant friends that we make along the way. And then being able to call that in when I’m like playing a show or something, or in the studio or something is just so helpful to how I navigate through the musical journey. I, yeah. And then studying that in research.

Yeah, I pinch myself. Often when I wake up the luck I’ve had in the blessings. And to be able to do this work and meet people like you and amazing people who are on this path to together and yeah, bringing healing. And this time when there’s so much chaos and madness in the world, it really grounds me.

If anything, it, like for example, during that whole Hong Kong revolution movement that happened, like I felt so helpless, like during the whole thing what can I do? And the research and the work with Ayahuasca really grounded me. Just okay, there’s a lot of trauma happening. There’s wars going on, there’s, displacement going on.

There’s a whole mental health crisis. What can I do? What can I do? What can I do? And then it always comes back to, okay, heal. What can I do best to heal? This is the thing I can keep focusing on. So yeah, it brings a lot of meaning to my life.

Sam Believ: Yeah by healing yourself, you heal others. So a lot of people want to first clean their neighbor’s yard before cleaning their own for a medicine musician.

And I’m not a musician, but I play guitar and I sing songs, and I went to musical school when I was younger. I think it’s a common trait between eastern European parents and Asian parents. They send you to musical school in chess and you expect it to be good at math as well. But for yeah, there’s definitely some influence, I assume, but for normally for a musician, the compliment is like applause and people enjoying it.

But what I realized for a medicine musician is when you play medicine, music in a ceremony, the best compliment is when people start vomiting violently. It means that there’s something in vibration of your voice that moves stuff around. And I also understand that playing music in the ceremony is not just a musical act when I’m about to play a guitar and sing some songs, I set an intention and it’s kinda like I’m with my music.

I’m trying to also like, together with the sound coming out of my voice, there’s also something else coming out of some other parts. But it’s basically like throwing like a net, like a, energy so to speak. And let’s talk about that part. Like you’re a scientist but you also do tai chi and there’s energy and we have energy as the car moves and it takes chemical energy from the fuel and transforms it into mechanical energy.

Not that kind of energy I’m talking about, the spiritual energy. Are you able to make any sense of it? Can we maybe eventually measure it? What is it, talk to us about that.

Dr. Waifung Tsang: Very good question. Yeah. I think let’s start the experience of it before going to the measure of it.

Like I think when working with energies in, in the ceremony space, is it becomes such a kind of like intuitive fine tune almost of reading the room right. And what’s going on with everyone. And I really love your your description of the. The positive characteristics of the medicine, music, and it’s really not, it’s not supposed to be a performance, not there to sound good and grab your attention.

And it’s really there to to guide and to help provide that container for you to go through whatever you need to go through without kind of taking you out of your process and really in your face with like echoes. But then as you are able to then tune into that sort of energetic space that’s happening, it becomes this dialogue almost that happens between you, the medicine, your plants, and then the people in the room that you’re directing your intention to.

And often I, when I’m like singing in ceremony, if I’m like, kinda like with someone who’s going through a really difficult process, maybe like where I’m at in my training as well and just not really. Not really great at grounding what I’m taking on. Like I really feel super duper sick if someone is like having a really difficult time and I’m like trying to sing to help them through, but then I’m taking on too much and I’m like, I need to throw up like I’m saying until I actually redirect my intention to the rest of the room and then, bringing in the community in and then I feel much better.

And conversely, if I’m with someone who’s like feeling great and amazing, then that really feeds off as well and can really multiply that energy. And then obviously the energy of the plants that kind of, you know, that just mediate everything there. There are certain, there are words and there are ways of like connecting with the plant kind of allies and the current arrows always talk about this echo line.

It’s like an energy line to your echos that kind of direct you to them, to the diets and to these to. Master plants that kind of befriend you and the characteristics of these different plants, their way of being able to permeate what your experience is or enhance your sensitivity to the space so you are able to navigate essentially.

I often feel that the connection with these plants are essentially a gift of their sensitivity, almost like being able to be gifted some of the things that they have in their kind of experiences being this plant. And then the echoes are like a really important module in being able to then translate that to a more tangible vibrational kind of format to be able to like use that in ceremony. So it’s a lot of this Yeah. In dialogue, in commune and translating into other energies as we go. And so much of it is yeah, really following Jewish. And I think you can always tell when someone is in that like really kinda performance space or doesn’t really read the room too much, or is it is just like a bad DJ almost.

It’s like you’re not really picking up on what people are going through. And it’s more intrusive than helpful when really trying to navigate that space of more balance. And obviously this stuff is so metaphysical, how do you even, how do you measure that in a tangible, quantifiable way?

And we’ve had an idea on that. Actually, and we’ve just we’ve started on this idea, so yeah. As part of the indigenous kind of advisory board, they were like, look at the echos. The echos are like, really important. That’s the power. That’s the energy. And then we’re like, okay, how are we going to study the echos?

So one of the ways that we were we thought of was to put an EEG cap. So like the neuroimaging cap on the ero and on the participants with consent from everyone, of course. And then in real time, record the eeros and be and the e, EG. And then the next day also do a qualitative interview with the ero.

In listening back to the echo, like how, what was going through your mind was your intention during this part or just isolate different parts when they were singing to this person, when they were singing to this person, and then really triangulate and then correlate the neurological changes with what’s happening in Theo.

Obviously translating. All of it as well and timestamping it to the neurological changes. So we’ve just recently started that study. I’m very excited about it. I have I’m quite confident in it. It’s quite a far out kind of thing to trial, but let’s see what happens. Yeah,

Sam Believ: it’s a very cool idea to, to study the sounds and they can like, see if there is any parallels.

Maybe like shaman’s, brain state, change it from whatever, beta to alpha. I don’t know enough to give an opinion. And then the patient’s brainstem changed as he was receiving theia, I guess a good finding if there is some form of synchronization. I wanna ask you a question that. Because of the diversity of your understanding and views you might not have a cookie cutter answer.

So how does ayahuasca healing work? How does one get healed with the ayahuasca?

Dr. Waifung Tsang: Definitely no cookie cutter answer to that. The way ayahuasca healing works, I often like to frame it in a very holistic kind of way, and it’s never, no one answer is ever the answer is my answer and is very holistic.

One, one framework that I like to think of by is kinda like this biocycle social kinda spiritual kinda model and how all of these different A aspects are very like interconnected and ayahuasca healing can work through. The biological, like healing of ailments, healing of your body through shaking, through sweating, through purging, through cleaning.

And then obviously that has this knock on impact on everything else, or psychologically, like going in from the traumas, the relationship with memories, repressed memories, or even thinking about emotions that one can embody to help them be confronted in a safe space to a lot of these things that have permeated their lives for many years.

Socially, then going after, like without the community is so important. I’ve always had a thing with that whole kind of oh, body, mind, spirit trio of words. It’s is really missing community. Like community is so essential of, our interrelationship with other people. Like the interdependence, it’s like a very Buddhist thing, right?

Like we, we are our relationships. And if we just go back to toxic relationships, like broken homes or communities that don’t support you, then that’s not, it’s not sustainable. What are you gonna do? You’re definitely gonna go back to relapse and, and then spiritually and actually recognizing that this the thing between space, the way that.

Everything is then interconnected by it is energy and having spiritual practices that can help facilitate that. Thinking about meditation, having ceremony, having ritual in your daily life, being able to work with mindfulness, like having more relationships with plants and actually beyond like human connection.

How can we also uphold the spirit of everything and with that sort of level of understanding, that would then seep into every kind of aspect of your life, so my answer to that question is, yeah, ayahuasca healing can work on all levels from the acute to the long term and is a very kind of intelligent medicine and how it slowly clicks into place over time through these different kind of like modules are.

Yeah, I don’t think we’ll ever get to the bottom of it, but here’s to try and.

Sam Believ: Yeah, I was is one of those things, or psychedelics in general where there is no point of okay, I figured it out, now I’m bored now. I think the longer you drink them or consume them, the more complicated it becomes. Wayang, thank you so much for this conversation.

I think it was really interesting and very unique. And yeah, is there any parting words or any other question you want me to ask you or Yeah, just tell people more about you and work and they find you and your work or if someone wants to support your studies where can they do that?

Dr. Waifung Tsang: Oh, bless and thank you so much, Sam.

I appreciate you so much for all the work that you do and yeah, my, my closing really is just gratitude and yeah. To everyone listening. Yeah, please feel free to, to find us on. Platforms, like we have a website WW on IO and also on Science for all research and like educational and kind of prep and integration needs.

We have a course we do like a mentorship training and psychedelic kind mentorship to help people with preparation and integration. It’s like a six month accredited course if people are interested in that path. And also we seek to provide kind of help on the bookending kind of safeguarding and harm reduction side of the of the psychedelic experience.

And then, yeah, keep an eye out on our socials handle on I io for everything to do with our research and upcoming projects. Thank you so much.

Sam Believ: Thank you. Guys, you’ll be listening to our podcast as always with you to host Samie and I will see you in the next episode. I hope you enjoyed this episode.

If you’d like to support us and psychedelic Renaissance at large, please follow us and leave us a like wherever it is you’re listening. Share this episode with someone who will benefit from this information. Nothing in this podcast is intended as medical advice, and it is for educational and entertainment purposes only.

This episode is sponsored by Laira Ayahuasca Retreat. At laira, we combine affordability, accessibility, and authenticity, laira connect, heal, grow. Guys, I’m looking forward to hosting you.

In a candid and rigorous episode of the podcast, hosts Sam Believ and Oliver Glozik tackle a set of the most frequent concerns people voice when they consider participating in an ayahuasca ceremony. Their conversation doesn’t sugar-coat the reality, but rather brings clarity, context and experienced insight to questions often clouded by hype or fear.

The Fear of the Unknown

Many prospective participants approach ayahuasca with anxieties: Will I lose control? Will I break psychologically? Is it safe? Oliver acknowledges that the first concern — the fear of “losing control” — is very real. He says that in the ritual space you are voluntarily entering a different state of consciousness. But that doesn’t mean chaos. With an experienced facilitator, a safe environment and clear intention, you are unlikely to be “lost.” Instead, what tends to happen is you are invited to let go of certain controls and observe what arises — which can feel uncomfortable, but often leads to insight.

Physical Side-Effects and Purging

One of the top concerns is the physical purge: nausea, vomiting, tremors, emotional release. This is commonly expected but not always understood. Sam explains that in the Amazonian tradition, purging isn’t just a side effect — it’s part of the cleansing process. But he emphasises: that does not mean everyone vomits twice and sees demons. The intensity, duration and nature of purging vary greatly depending on dose, environment, individual readiness and health. He also reminds listeners that physical safety demands medical screening, especially for heart conditions, high blood pressure, and other contraindications.

Psychological Risk and Mental Health

Another frequent worry: “Can it trigger psychosis? Will it worsen my anxiety or depression?” The hosts respond that yes, there is risk — especially for individuals with pre-existing serious psychiatric conditions (like schizophrenia) or those mixing medicine with contraindicated medications. They stress that the ceremony is not magic bullet therapy; it’s a deep process. If someone arrives expecting “drink this and be healed,” they might be disappointed and vulnerable. Proper psychological preparation and integration support are critical.

Why Might It Not Work?

Many people fear that they will invest time, money and hope — and walk away with nothing. Sam and Oliver admit this happens. They identify key reasons: unrealistic expectations, poor set & setting, unclear intention, skipping integration, or choosing a retreat without proper support. They argue that failure to work is often not the brew’s fault but the context or the participant’s readiness. The concern is valid, and they invite realism rather than blind optimism.

Safety of the Brew and Facility

Beyond the medicine itself, there’s concern about authenticity and safety of the retreat environment: Is the brew prepared properly? Are the facilitators qualified? Is the environment sterile and supportive? Oliver emphasises that these logistical and ethical issues can be bigger than the plant itself. He advises participants to ask direct questions: What is the facilitator’s experience? How is the medicine prepared? What is the emergency plan? The facility matters.

Integration: What Happens Afterwards?

A high-tier concern is “What happens next?” People often fear they’ll have a powerful night, return home and then drop into disorientation or regression. Sam stresses integration is not optional. Without follow-through — reflection, lifestyle adjustments, community support — many insights fade. The concern here is valid: the most powerful ceremony can be squandered if the integration phase is neglected.

Ethical & Cultural Concerns

Some participants worry about cultural appropriation, environmental impact, and commercialization of a sacred tradition. Sam and Oliver openly address this: the boom in ayahuasca tourism raises questions about respect, sustainability and authenticity. They both invite participants to serve not just their own healing but to enter with humility, cultural sensitivity and ethical awareness.

Legal & Liability Concerns

Another practical concern: legality, liability, insurance, travel logistics. Ayahuasca exists in many legal grey zones internationally. The hosts caution that ignorance of regional laws or retreat regulations can expose participants to risk — not just legal risk but health and safety risk. Understanding local context is part of responsible participation.

Safety for Women, Medication & Contraindications

Women’s health (pregnancy, breastfeeding), medications (SSRIs, MAOIs, anti-hypertensives), and chronic conditions often cause concern. The podcast emphasises that blanket “safe for all” claims are irresponsible. Each person must evaluate medical history, medications, and physiological factors. The concern is not fear-mongering; it’s about real risk variables.

Expectations vs. Process

Finally, a major concern: will this be a spiritual “trip” or real healing? Many fear it will be a wild psychedelic ride without meaning. Sam and Oliver clarify that the ceremony is a process, not a spectacle. Healing typically unfolds over weeks or months after the brew, not only during it. The expectation mismatch is a legitimate concern — and being honest about it is essential.


Based on the Ayahuasca Podcast episode “10 most common concerns about Ayahuasca” with Sam Believ and Oliver Glozik.

In this deep-dive conversation with host Sam Believ, guest Robert shares how his life shifted after a week at a plant-medicine retreat: his relationship to cannabis faded, not through force, but through clarity. It’s a story of how the weed that once served as safe escape gradually lost its grip.

The Comfort-Zone of the Habit

Robert begins by describing how cannabis had woven itself into his daily life. It wasn’t always a problem; at first it was casual, social, relaxing. Over time though, he found that the weed did more for him than just chill— it buffered emotions, slowed down restlessness, numbed underlying discontent. He says he noticed more and more “I’m smoking so I can be calm, because I don’t want to feel this tension”; and “the high feels familiar but the rest of my life doesn’t feel that settled.”

The retreat invitation arrived less as a rebellion and more as curiosity: “What if I allow something else to show me what’s behind the needing?” He went with openness, not necessarily to quit weed, but to see what the habit was doing for him.

Ceremony as Mirror

In the retreat context, Robert reports being confronted not only with visions but with visceral felt-sense: the patterns his body remembered, the emotional residue his mind carried, and the subtle ways he’d been operating on autopilot. In one ceremony he noticed a vivid memory of using cannabis right after a social event—and felt the underlying loneliness, not just the relaxation of the weed itself. That recognition hit him: the plant had become a crutch for something he hadn’t addressed.

He shares how the medicine didn’t force him to quit; rather it handed him the choice with clarity. He recounts hearing the inner voice: “You don’t need that to stay calm anymore.” The shift happened not by willpower, but by new alignment inside—when the “need” vanished, the habit simply started to feel optional.

From Habit to Release

After returning home, Robert didn’t set out with a vow to stop cannabis cold turkey. Instead, he found himself making natural shifts: one evening he chose not to smoke and noticed how he didn’t care. Another night he realised he was awake, present, and didn’t crave the usual escape. Weeks passed, and the pattern of reaching for the joint just for “ease” started feeling hollow. The underlying tension had softened.

Importantly, he emphasises that the retreat didn’t give him a prescription but space—space to feel, to see, to decide. He made changes in diet, sleep, movement and relationships—what he calls his “integration trajectory”. The medicine opened the door; his follow-through walked through it.

What’s Different This Time

Robert reflects on what made the difference this time—what shifted so the habit changed. First: honesty. Under ceremony he saw that the weed wasn’t the root issue—it was symptom of something deeper: avoidance, unresolved restlessness, habitual comfort-seeking. Second: integration. He didn’t leave the jungle and resume business as usual; he cleaned up his routine, he nurtured his body, he connected to people differently. Third: new alignment. What craving he’d had changed; the craving for escape softened, and he realised he wanted presence more than the high. That reorientation meant the plant lost its power slot.

A Balanced Reflection

This story is not about glamorising plant-medicine as an addiction cure-all. Robert is clear that his result is personal and contingent on readiness, context, facilitation and support. He doesn’t present this as a quick fix but as a meaningful opening. The plant didn’t do the transformation—he did. The medicine simply met him where he was.

For anyone dealing with habitual use—whether of cannabis or other substances—his journey offers a hopeful perspective: sometimes the shift isn’t “quit now or fail” but “see why you’re using, clean up your inner landscape, and let the habit fade if it’s no longer serving you.” It invites curious compassion, not harsh self-judgement.

Final Thoughts

Robert’s transition from using cannabis as comfort to experiencing presence is a quiet but powerful indicator of what happens when the habit is met, not just resisted. He didn’t wake up one morning proud of quitting—he woke up one morning noticing he wasn’t reaching for the weed anymore. And in that noticing, life changed.

His story reminds us that habits often carry hidden layers: emotion, avoidance, routine. When those layers are addressed, the habit may simply become irrelevant. If you’re curious about plant-medicine and patterns you’d like to shift, his journey offers inspiration: you might not need a big battle, just a new conversation—with your body, your story, and your future.


Based on the Ayahuasca Podcast episode “Quitting weed after Ayahuasca retreat” with Sam Believ and Robert.

For many veterans, the deepest battles begin long after they’ve left the frontlines. What they bring home is often invisible: memories that don’t fade, hyper-vigilance that never turns off, a lingering sense of danger, guilt, and emotional numbness. In the podcast episode “Ayahuasca for Veterans and PTSD,” the conversation explores how ayahuasca – a traditional Amazonian plant medicine — is becoming a path some veterans choose when all conventional treatments have been exhausted.

Life After Service: The Hidden War

Many veterans describe the transition home as the hardest part of their journey. The camaraderie, structure, and sense of purpose from military service disappear overnight. In their place arise sleepless nights, intrusive memories, depression, and a feeling of drifting through life without identity.

Despite therapy, medication, or years of clinical programs, many feel stuck. One of the recurring themes is this sense of “Nothing else worked.” Standard PTSD treatments often help manage symptoms, but they don’t always reach the roots: grief, moral injury, trauma stored in the body, and deeply suppressed emotion.

This is often where the path to ayahuasca begins — not out of curiosity, but out of a last attempt to feel human again.

Ayahuasca as a Mirror to the Soul

Veterans who sit with the medicine frequently describe ayahuasca not as something that “fixes” PTSD, but something that forces them to finally face it. The ceremonies can be intense, emotional, raw. The medicine has a way of revealing what has been buried under years of avoidance.

Some veterans re-experience moments they had tried to forget. Others confront guilt over decisions made in combat, grief over fallen comrades, or the heavy armor of emotional numbness they learned to wear. Ayahuasca brings it all up — not to punish, but to release.

Rather than numbing pain, the medicine makes veterans feel again — sometimes for the first time in years. This is why they describe it as a mirror: blunt, uncompromising, and deeply personal.

The Power of Ceremony and Community

A crucial part of the healing process is the environment in which ayahuasca is taken. Veterans repeatedly emphasize the importance of proper guidance, screening, preparation, and integration. The medicine alone is not enough — the setting shapes the experience.

During retreats, veterans sit in a group, often with others who have shared similar battles. This sense of community becomes a profound element of healing. Many discover that the isolation they carried for years starts to soften when they realize they’re not alone in their suffering.

After the ceremonies, integration is essential. Veterans who experience the most positive shifts often invest heavily in follow-through: journaling, therapy, lifestyle changes, reconnecting with family, and redefining their sense of purpose. Healing takes place not only in the ceremony but in the weeks and months that follow.

Why This Path Feels Different

Traditional PTSD treatment often addresses the mind. Ayahuasca speaks to the whole person: body, heart, memory, spirit. Veterans repeatedly say that the medicine helped them connect with the emotions they had suppressed — fear, sadness, rage, guilt — allowing those feelings to move instead of stagnate.

Another key difference is the sense of meaning many veterans rediscover. Ayahuasca often brings visions or insights about purpose, identity, and connection. Veterans describe walking away with a stronger sense of self — not defined by trauma, but by the possibility of a new life.

Not a Quick Fix — A Doorway

Both the host and the veterans interviewed emphasize that ayahuasca is not a magic cure. It can be destabilizing if taken in the wrong context. It is not suitable for everyone, and it requires preparation, responsibility, and a strong support system.

Yet for many who felt they had tried everything, the plant provided something they hadn’t found elsewhere: a path inward. A confrontation with truth. A chance to mourn, to release, and to rebuild.

Ayahuasca doesn’t erase the past — but it can transform a veteran’s relationship to it.

A New Chapter

For some veterans, the results are life-changing:

  • The nightmares ease.
  • The hyper-vigilance softens.
  • Relationships start to mend.
  • The emotional numbness breaks open into feeling.
  • A sense of identity returns.

Most importantly, many no longer feel trapped inside their trauma. Instead, they find a direction — a sense of meaning — and a way to step back into life with clarity and strength.

This episode offers a message of hope: for veterans who feel unseen by conventional systems, ayahuasca may open a doorway into healing that feels more honest, more human, and more deeply aligned with the inner work that PTSD quietly demands.


Based on the Ayahuasca Podcast episode “Ayahuasca for veterans and PTSD” with Sam Believ and Jesse Borgelt.

In a compelling conversation on the Ayahuasca Podcast, guest Ryan Nurse explores a deep and often misunderstood phenomenon: the out-of-body experience (OBE), and how this can surface under the influence of Ayahuasca. The episode delves into what it feels like when consciousness seems to detach from the physical body — and how such experiences, strange as they are, can carry meaning, healing, and transformation.

What Is an Out-of-Body Experience — and Why Ayahuasca?

An out-of-body experience is described as a state in which one perceives the world from a vantage point outside their physical body. Some people liken it to floating above oneself, seeing one’s body on the ground, or navigating spaces in a non-physical form. In psychedelic contexts, including ceremonies with ayahuasca, such dissociative or transcendental states can sometimes emerge: the brew alters perception, loosens ego boundaries, and may allow consciousness to roam beyond ordinary sensory constraints.

Ryan explains that for many participants, the OBE comes not as a whimsical “trip,” but as a disarming revelation — a detachment that surfaces suppressed trauma, emotional weight, or hidden aspects of self. Under the medicine, memories, sensations, and energies buried deep may surface. The out-of-body sensation becomes a mirror: forcing confrontation, allowing release, and revealing what was unseen.

Not Just Hallucination — A Psyche in Motion

During the interview, Ryan distinguishes between “hallucination” and “experience.” While ayahuasca often produces vivid visuals and altered perception, an OBE under the medicine tends to feel different: more subtle, more felt, more embodied. It isn’t always bright colors or dancing shapes — sometimes, it’s a quiet sense that “you are somewhere else,” or “you are not your body.”

It could manifest as dissociation (feeling detached from feelings or pain), out-of-body vision (seeing yourself lying still, watching your emotions or memories unfold), or a sense of weightlessness and freedom. For some, it’s brief; for others, it becomes a full journey — a passage through memory, trauma, grief, or previously unconscious material. In either case, the OBE serves as a kind of internal expedition: a chance to map inner territory, reclaim fragmented parts, and maybe integrate what was split.

The Shadow’s Reveal — Trauma, Release, Integration

One of the recurring themes Ryan highlights is that OBEs under ayahuasca often come when trauma is present — unresolved wounds, emotional burdens, suppressed experiences. The medicine doesn’t cause new wounds; rather, it opens a door for what’s already hidden to surface. The out-of-body phenomenon can thus reveal shadow content: grief, fear, shame, guilt, deep emotional pain.

While confronting such material can be disorienting or overwhelming, many describe a paradoxical relief. For the first time in years — sometimes decades — they feel separated from the old fear or pain enough to observe it. This distance allows for perspective, witnessing, and — ideally — release. The OBE becomes not an escape, but a container: a safe space for old imprints to emerge, get seen, and begin dissolving.

Why It Matters — Beyond the Experience

The importance of OBE experiences under ayahuasca lies less in novelty and more in potential healing. When consciousness steps outside the physical body, it can bypass the mind’s filters — that dense network of beliefs, fears, defenses that normally interpret, rationalize, suppress. In that threshold, raw sensations and emotions can move freely.

For people stuck in trauma loops, dissociation, chronic pain, depression or identity disconnection, that “free-floating” state may offer a new perspective. It may reveal patterns — behavioral, emotional, relational — that no amount of talk therapy, medication, or willpower had shifted. The body-mind system, when unlocked, begins to speak in a different language — one of energy, memory, sensation, subtlety.

The Risks, the Respect, and the Integration

But OBEs are not a guarantee, and not always easy. Ryan cautions that such experiences can be destabilizing if handled carelessly. Without proper guidance, safe setting, experienced facilitators, and — crucially — careful integration afterward — they can become disorienting or triggering.

He underscores that ayahuasca is powerful: it can catalyze deep release, but also surface deeply buried pain. Approaching it with respect, intention, and readiness is essential. Integration — whether through therapy, journaling, bodywork, community support, lifestyle alignment — is what transforms the experience into lasting healing. Without integration, insights may dissolve, or worse, become fragmented memories with no grounding.

A Path Between Worlds — Healing Beyond the Physical

For Ryan, and many others who’ve walked this path, the OBE under ayahuasca is less about mysticism and more about reconnecting with parts of self. It’s a detachment not from life — but from old pain, constraints, identity traps. It’s a movement toward wholeness.

The plant medicine doesn’t promise miracles. What it can offer is a door — one that opens the possibility of seeing oneself differently, feeling differently, moving differently. For those willing to walk through, the journey may lead not just out of the body, but deeper into the self — integration, healing, reclaiming agency, reconciling trauma, and continuing a lifelong path not toward escape, but toward embodiment.

In a world that often suppresses discomfort, numbness, and dissociation, perhaps this work of remembering — body, emotion, soul — becomes one of the most radical acts of healing.


Based on the Ayahuasca Podcast episode “Ayahuasca and out of body experience” with Sam Believ and Ryan.

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