5-MeO-DMT is a psychoactive substance found in high concentrations in the bufotoxin of the Colorado River Toad (Bufo alvarius). Emerging evidence suggests that vaporized 5-MeO-DMT may occasion mystical experiences of comparable intensity to those occasioned by more widely studied psychedelics such as psilocybin, but no empirical study has tested this hypothesis. Data was obtained from 20 individuals (Mage = 38.9, ± 10.7; male = 55%, Caucasian = 85%) who were administered 5-MeO-DMT as part of a psychospiritual retreat program in Mexico. All participants received 50 mg of inhaled vaporized toad bufotoxin which contains 5-MeO-DMT and completed the Mystical Experience Questionnaire (MEQ30) approximately 4–6 h after their session. Administration of 5-MeO-DMT occasioned strong mystical experiences (MEQ30 Overall Mintensity = 4.17, ± 0.64, range 0–5) and the majority (n = 15, 75%) had “a complete mystical experience” (≥60% on all MEQ30 subscales). Compared to a prior laboratory-based psilocybin study, there were no differences in the intensity of mystical effects between 5-MeO-DMT and a high dose (30 mg/70 kg) of psilocybin, but the intensity of mystical effects was significantly higher in the 5-MeO-DMT sample compared to moderate/high dose (20 mg/70 kg) of psilocybin (MEQ30 Total Score: p = 0.02, d = 0.81). Administration of vaporized 5-MeO-DMT reliably occasioned complete mystical experiences in 75% of individuals and was similar in intensity to high dose psilocybin administered in a laboratory setting. The short duration of action may be advantageous for clinical interventions and for studying mystical-type experiences.
effects
The epidemiology of 5-methoxy- N, N-dimethyltryptamine (5-MeO-DMT) use: Benefits, consequences, patterns of use, subjective effects, and reasons for consumption
Background/aim: 5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT) is a psychoactive compound found in several plants and in high concentrations in Bufo alvarius toad venom. Synthetic, toad, and plant-sourced 5-MeO-DMT are used for spiritual and recreational purposes and may have psychotherapeutic effects. However, the use of 5-MeO-DMT is not well understood. Therefore, we examined patterns of use, motivations for consumption, subjective effects, and potential benefits and consequences associated with 5-MeO-DMT use. Methods: Using internet-based advertisements, 515 respondents (Mage=35.4. SD=11.7; male=79%; White/Caucasian=86%; United States resident=42%) completed a web-based survey. Results: Most respondents consumed 5-MeO-DMT infrequently (<once/year), for spiritual exploration, and had used less than four times in their lifetime. The majority (average of 90%) reported moderate-to-strong mystical-type experiences (Mintensity=3.64, SD=1.11; range 0–5; e.g., ineffability, timelessness, awe/amazement, experience of pure being/awareness), and relatively fewer (average of 37%) experienced very slight challenging experiences (Mintensity=0.95, SD=0.91; range 0–5; e.g., anxiousness, fear). Less than half (39%) reported repeated consumption during the same session, and very few reported drug craving/desire (8%), or legal (1%), medical (1%), or psychiatric (1%) problems related to use. Furthermore, of those who reported being diagnosed with psychiatric disorders, the majority reported improvements in symptoms following 5-MeO-DMT use, including improvements related to post-traumatic stress disorder (79%), depression (77%), anxiety (69%), and alcoholism (66%) or drug use disorder (60%). Conclusion: Findings suggest that 5-MeO-DMT is used infrequently, predominantly for spiritual exploration, has low potential for addiction, and might have psychotherapeutic effects. Future research should examine the safety and pharmacokinetics of 5-MeO-DMT administration in humans using rigorous experimental designs.
Ayahuasca: Pharmacology, neuroscience and therapeutic potential
Ayahuasca is the Quechua name for a tea obtained from the vine Banisteriopsis caapi, and used for ritual purposes by the indigenous populations of the Amazon. The use of a variation of the tea that combines B. caapi with the leaves of the shrub Psychotria viridis has experienced unprecedented expansion worldwide for its psychotropic properties. This preparation contains the psychedelic 5-HT2A receptor agonist N,N-dimethyltryptamine (DMT) from P. viridis, plus β-carboline alkaloids with monoamine-oxidase-inhibiting properties from B. caapi. Acute administration induces a transient modified state of consciousness characterized by introspection, visions, enhanced emotions and recollection of personal memories. A growing body of evidence suggests that ayahuasca may be useful to treat substance use disorders, anxiety and depression. Here we review the pharmacology and neuroscience of ayahuasca, and the potential psychological mechanisms underlying its therapeutic potential. We discuss recent findings indicating that ayahuasca intake increases certain mindfulness facets related to acceptance and to the ability to take a detached view of one’s own thoughts and emotions. Based on the available evidence, we conclude that ayahuasca shows promise as a therapeutic tool by enhancing self-acceptance and allowing safe exposure to emotional events. We postulate that ayahuasca could be of use in the treatment of impulse-related, personality and substance use disorders and also in the handling of trauma. More research is needed to assess the full potential of ayahuasca in the treatment of these disorders.
Ayahuasca Shamanic Visions: Integrating Neuroscience, Psychotherapy, and Spiritual Perspectives
Spontaneous imagery narratives—or, more precisely, spontaneous waking visual and kinesthetic transformative imagery narratives—have been widely reported in many cultures throughout recorded history. Our research findings concerning the experiences reported after ingestion of the Amazonian psychoactive brew ayahuasca, which has its origins in shamanism, agree with prior research literature that ayahuasca often elicits spontaneous imagery narratives that are reported to be very intense and meaningful, and often related to psychological and physical healing, problem solving, knowledge acquisition, creativity, spiritual development, divination, community cohesion, and encounters with disincarnate entities or beings. Although ayahuasca recipes differ, the most widespread and well-studiedbrew combines the leaves of Psychotria virdis, containing the psychoactiveagent N,N-dimethyltryptamine (DMT), with the pulverized Banisteriopsiscaapi vine, which contains beta-carboline alkaloids (MAO inhibitors). DMT is not orally active, but when it is combined with the caapi vine, the resulting brew stimulates an altered state of consciousness that usually lasts from threeto five hours. Reviews of the history of the ethnobotanical study and neuro-pharmacology of ayahuasca are available, and later in this chapter some of the brew’s bodily correlates will be described.Because ayahuasca has been reported to reliably facilitate profound healing and creative and spiritual experiences, and because it can be studied in neuroscience laboratory settings, it offers extraordinary opportunities for the kind of research bridging neuroscience and the humanities that is advocated in this book. This chapter offers an example of ayahuasca research as apart of this new metafield. The central question of the inquiry is: How canthe spontaneous imagery narratives that are so prominent during the use of ayahuasca produce the widely reported benefits? To answer this question I will draw from neuroscience, psychology, anthropology, religion, and my own research. Recent neuroscience evidence and theory offer exciting new insights into the specific brain processes that possibly occur, and this may lead to enhanced applications in psychotherapy, creative activity, and spiritual development. I will present my own model of the nature and function of spontaneous imagery narratives; this model incorporates both previous and new views,and uses imagery from a variety of religious traditions to depict the creative psychophysiological and spiritual processes involved. One new hypothesis that ayahuasca research clearly supports is an ancient idea placed in a newcontent: that creative human activities are a blending of deliberative thought processes and spontaneous experiencing.
A systematic literature review of clinical trials and therapeutic applications of ibogaine
Background: Iboga and its primary alkaloids, ibogaine and noribogaine, have been of interest to researchers and practitioners, mainly due to their putative efficacy in treating substance use disorders (SUDs). For many SUDs, still no effective pharmacotherapies exist. Distinct psychoactive and somatic effects of the iboga alkaloids set them apart from classic hallucinogens like LSD, mescaline, and psilocybin. Aims: The study team performed this systematic review focusing on clinical data and therapeutic interventions involving ibogaine and noribogaine. Methods: The team conducted a search for all publications up to December 7, 2020, using PubMed and Embase following PRISMA guidelines. Results: In total, we identified 743 records. In this review, we consider 24 studies, which included 705 individuals receiving ibogaine or noribogaine. This review includes two randomized, double-blind, controlled clinical trials, one double-blind controlled clinical trial, 17 open-label studies or case series (including observational or retrospective studies), three case reports, and one retrospective survey. The published data suggest that ibogaine is an effective therapeutic intervention within the context of SUDs, reducing withdrawal symptoms and craving. Data also point toward a beneficial impact on depressive and trauma-related psychological symptoms. However, studies have reported severe medical complications and deaths, which seem to be associated with neuro- and cardiotoxic effects of ibogaine. Two of these fatalities were described in the 24 studies included in this review. Conclusion: Treatment of SUDs and persisting comorbidities requires innovative treatment approaches. Rapid-onset therapies such as the application of ibogaine may offer novel treatment opportunities for specific individuals. Rigorous study designs within medical settings are necessary to warrant safe application, monitoring, and, possibly, medical intervention.
Ibogaine: complex pharmacokinetics, concerns for safety, and preliminary efficacy measures
Ibogaine is an indole alkaloid found in the roots of Tabernanthe Iboga (Apocynaceae family), a rain forest shrub that is native to western Africa. Ibogaine is used by indigenous peoples in low doses to combat fatigue, hunger and thirst, and in higher doses as a sacrament in religious rituals. Members of American and European addict self-help groups have claimed that ibogaine promotes long-term drug abstinence from addictive substances, including psychostimulants and opiates. Anecdotal reports attest that a single dose of ibogaine eliminates opiate withdrawal symptoms and reduces drug craving for extended periods of time. The purported efficacy of ibogaine for the treatment of drug dependence may be due in part to an active metabolite. The majority of ibogaine biotransformation proceeds via CYP2D6, including the O-demethylation of ibogaine to 12-hydroxyibogamine (noribogaine). Blood concentration-time effect profiles of ibogaine and noribogaine obtained for individual subjects after single oral dose administrations demonstrate complex pharmacokinetic profiles. Ibogaine has shown preliminary efficacy for opiate detoxification and for short-term stabilization of drug-dependent persons as they prepare to enter substance abuse treatment. We report here that ibogaine significantly decreased craving for cocaine and heroin during inpatient detoxification. Self-reports of depressive symptoms were also significantly lower after ibogaine treatment and at 30 days after program discharge. Because ibogaine is cleared rapidly from the blood, the beneficial aftereffects of the drug on craving and depressed mood may be related to the effects of noribogaine on the central nervous system.
The ibogaine medical subculture
Aim of the study: Ibogaine is a naturally occurring psychoactive indole alkaloid that is used to treat substance-related disorders in a global medical subculture, and is of interest as an ethnopharmacological prototype for experimental investigation and possible rational pharmaceutical development. The subculture is also significant for risks due to the lack of clinical and pharmaceutical standards. This study describes the ibogaine medical subculture and presents quantitative data regarding treatment and the purpose for which individuals have taken ibogaine. Materials and methods: All identified ibogaine “scenes” (defined as a provider in an associated setting) apart from the Bwiti religion in Africa were studied with intensive interviewing, review of the grey literature including the Internet, and the systematic collection of quantitative data. Results: Analysis of ethnographic data yielded a typology of ibogaine scenes, “medical model”, “lay provider/treatment guide”, “activist/self-help”, and “religious/spiritual”. An estimated 3414 individuals had taken ibogaine as of February 2006, a fourfold increase relative to 5 years earlier, with 68% of the total having taken it for the treatment of a substance-related disorder, and 53% specifically for opioid withdrawal. Conclusions: Opioid withdrawal is the most common reason for which individuals took ibogaine. The focus on opioid withdrawal in the ibogaine subculture distinguishes ibogaine from other agents commonly termed “psychedelics”, and is consistent with experimental research and case series evidence indicating a significant pharmacologically mediated effect of ibogaine in opioid withdrawal.
PiHKAL: A Chemical Love Story
Alexander (better known as “Sasha”) and Ann Shulgin’s PiHKAL: A Chemical Love Story has become a foundational work in the genre and was the first book to fully impart the how-to chemistry, and convey the effects, of many of the entheogenic drugs that are currently being studied and used to heal trauma and deal with death. An acronym for “Phenethylamines I Have Known and Loved”, the book spans autobiography, organic chemistry, politics, ethnobotany, and psychopharmacology, and the cultural impact is likely to be profound for decades to come, as it has already. PiHKAL is divided into two parts, the first of which is a fictionalized autobiographical ‘novel’ – the main fiction is that it is fiction. This first half of the book is The Love Story, about two people named Shura and Alice who fall in love, though one of them is already in love with someone else. This love triangle is a painful ordeal they must go through, and that process unfolds before the reader with grace and great insight into human nature. Shura is a brilliant chemist who has dedicated his career to making psychoactive drugs, in the story they go through many experiences with the psychedelic compounds that Shura has discovered and has made in his lab, all of which have been bioassayed himself. The reader will find themselves going on this journey with them, experiencing what they experienced, both in their hearts and in the psychedelic journeys they have. The second half of PiHKAL is called The Chemical Story, and it contains detailed instructions for, and effects of, the synthesis of 179 psychedelic phenethylamines which were mostly discovered by Shulgin himself. For each substance there is information on its synthesis, suggested effective dosage, duration, and detailed commentary on the subjective effects that were experienced. This book appeals to adults of all ages and cultures, and to the psychedelically experienced and inexperienced alike.