Leia:  How about that psychedelic movement huh?

Adele: It’s wild how much is going on right now. The movement is buzzing in so many directions.

Leia: It’s all over the mainstream media.

Adele: But I have feelings when I look around at the homogeny in the community— it could be the tickle of white guilt, it could be a more profound longing for inclusivity—as usual, can’t be too sure. But it comes up, because I know how progressive the values within this movement are, but there is this  major disconnect from other progressive movements as far as representation goes.

Leia: You’re not alone. I’m sure you’ve read the ton of articles and attended workshops run by community members who are actively pursuing answers and solutions to this issue. I feel like awareness has been brought to some of the issues in the psychedelic community, especially in the past year. Like privilege, and how that affects safe access to psychedelic therapy.

Adele: Yes! To psychedelic therapy, and also to festivals and conferences where psychonauts are gathering and playing.

Leia: Retreat centers, too; it’s expensive to travel to drink ayahuasca in the Amazon basin where its use originated, and can cost even more to find someone in the US that leads ceremonies… not to mention illegal and potentially immoral, unsafe…

Adele: Right. And those Westerners with that level of economic privilege, heading down to the Amazon to drink ayahuasca, or to Gabon to do Iboga, or to Mexico to sit with mushrooms, without necessarily having the knowledge or awareness to approach those traditions with deep respect and curiosity can lead to cultural appropriation or worse, exploitation.

Leia: Pass me your lighter? Yup, cultural appropriation AND the perpetuation of a consumerist culture that accelerates the already irreversible damage to the rainforest while further marginalizing the people who live there, who these medicine traditions come from.

Adele: Right.. there is a lot of hustle and bustle right now around ibogaine as a sort of magical antidote to opiate addiction. People headed to centers all over the world treating addiction with it. And then equal-parts shade thrown in it’s direction from the temple of Western Medicine, scoffing and leering at it. In a way it’s not surprising at all that the West would go seeking quick fixes for it’s crises elsewhere, exploiting others’ resources to try and solve our problem, commodifying it, overloading the source.

Leia: Extractive economy..

Adele: Even though our movement employs, for the most part, some very out-of-the-box thinking, it is still impacted by these same old values and trends that the Western World operates by.

Leia: Like, how we still have issues with sexual misconduct and abuse? Perhaps because many of the people in power are this limited demographic of the cis-white hetero able-bodied male.

Adele: …with financial and social capital. What did you is say the percentage of principal investigators on the psychedelic research studies who are male?

Leia:  Katherine MacLean said at the Psychedelic Patriarchy event that 95% of the directors, board members, advisory board members, and PIs are white men. Let’s also not forget that Michael Pollan’s new book totally glosses over key women players in the psychedelic history. Failing to include these major women, such as Mary Cosimano, who I believe has conducted more legal psilocybin sessions than anyone else on the planet , is not only journalistic laziness—it perpetuates the myth of these lone male superheroes.

Adele: But this doesn’t really reflect psychedelia in wider culture. The origins of a lot of this research lie in the practices of indigenous communities, with women and men healers. And Jimi Hendrix singing about butterflies, zebras, moonbeams and fairytales is still, for many, the prototype of psychedelic rock. The psychedelic landscape is as wide and diverse as all of history is.

Leia: So do the representation issues really lie in this contemporary Western psychedelic medicine movement?

Adele: Yes, and…my personal experience has been that that community is very open, accepting and supportive of folks who want to get involved and be a part of it, no matter their background. We’re  just not making strong-enough moves to combat the other things blocking access to the psychedelic movement.

Leia: How can we ensure that people from all walks of life feel safe getting involved in the psychedelic movement? How can we expand our principles and shift our activities to support communities who don’t have full access right now? How can we ensure our work treating trauma and advocating for freedom and cognitive liberty is a service to society and not the privilege of a few?

Adele: It reminds me of the bell hooks quote “the bridges must be built in all directions.” We need to look at ways that we relate with and can support other movements, work together to reach shared goals.

Leia: Yes! I think we share a lot with other movements. I mean, psychedelic research is booming more than anything because studies show promise for relieving trauma. Childhood, multigenerational and sexual trauma are priorities in other movements because of the high risk of abuse and harm inherent in poverty, oppression, and marginalization. We could work to support research and activism that targets more specific communities and the way they are impacted by and managing trauma.

Adele: For sure. I’m looking forward to full studies on psilocybin for transition anxiety, or MDMA-assisted psychotherapy for sexual assault survivors once the treatment is legalized.

Leia: Our leaders have a responsibility to legalize these medicines for treatment and research. Until these substances can legally be used, their reach is limited. As more and more studies show clear positive results, and some of the hurdles to psychedelic research are lifted, there can be more work done to identify places this therapy can fit to support specific movements, and access can be prioritized for marginalized people.

Adele: There are other bridges, too- the War on Drugs being the most obvious. It was created and perpetuated to keep many different groups of people in check.

I know that organizations like Students for Sensible Drug Policy (SSDP) and Drug Policy Alliance are working against the profound misery the drug war has inflicted on the U.S. and the world at large, and disproprotionately suffered by people of color, the queer community, women and children.

Leia: Those organizations are key players in the psychedelic movement.

Adele: They are. But I can tell you a story about Psychedelic Science conference in Oakland in 2017. Camille Barton, founder of The Collective Liberation Project, held a community forum called “White Allies and Anti-Racist Practice in the Psychedelic Community.” Ten points to MAPS for incorporating that panel in their programming. But it was held in a tiny room, and only about fifty people fit inside. There was a giant line outside to get in! Most people who wanted to see the discussion couldn’t.

Leia: I remember that. While it’s good to see that there was so much engagement, it’s unfortunate that expected interest was grossly underestimated.

A panel discussion about intersectionality at Psychedelic Science 2017

Adele: Next time, that panel can clearly be held in the same giant hall that Ann Shulgin spoke in later. I don’t know for sure why they undershot— perhaps it was a community forum and not a lecture. Either way, notes were taken…

Leia: People of color, although they have disproportionately higher rates of trauma, are still underrepresented in the researching body, amongst participants, and in outward recreational drug culture/the movement for legalization/decriminalization. And it’s not like its gonna be as simple as including more people of color and calling it a day.

Adele: Are we looking at this wrong? Maybe the question is why we prioritize the promotion of psychedelics, as opposed to material investments, social betterment through co-operative movements, and ending the drug war’s systemic racism.

Leia: *Snaps fingers*

Adele: There are lots of ideas in the psychedelic world about how there is this next-level plane where we are all One, all in a symbiotic relationship with each other and everything else. And while we may all be waves in the same giant sea, while we may all be particulates gyrating rhythmically to the beat of same drum or whatever, there are plenty of people out here trying to survive in a much more striated material world.

Leia: Did you just say gyrating rhythmically?

Adele: Ya

Leia: I can see how it could be offensive or alienating for someone who feels like their ability to soar freely is restricted down here on earth. We do not treat each other as though we’re all One.

Adele: And this pronoia concept, that somehow if we just open our hearts enough or get as authentic as we can that the universe will be the wind beneath our wings to bring us to fulfillment…

Leia: …doesn’t fly in the harsh realities of our economic and social structures. And I can see why people out here ridicule and disdain against some of these airier concepts that show up in the psychedelic movement.

Adele: All you need is love, man. But seriously… I just want to sing that german poem and Brazilian Girls song, Die Gedanken Sind Frei— “Thoughts are free.” Cognitive liberty is a huge part of my motivation to work in this movement. And I believe that affects all of us equally at some level. And that may be my nasty privilege rearing her head.

Leia: Right. And yeah, that’s true. It’s just that on our material plane of existence in the imperialist, white supremacist, capitalist patriarchy, we are not all One. Cognitive liberty is a concern, but for people facing exponential rates of incarceration or deportation, there are other liberties at stake. We do not all have the same access to freedom.

Adele: And there is even more striation within drug use itself– both real and perceived. As a society, we differentiate “fun, party drugs” from “dirty, criminal drugs,” largely based on the social status of the people perceived to be using them.  There is always stigma in drug use, but in mainstream society we see both the silly, ridiculous, “look at my hand,” ungrounded in “reality,” dirty-hippie-who-needs-a-job stigma, and the dangerous, bath salts, tear-your-face-apart-with-your-fingernails-cos-you-think-you-have-bugs-all-over-you, attack-people-in-a-haze-of-insanity stigma. And everything in between haha.

Leia: In terms of social perception of drugs, there is what Nick Powers, (who may actually be rife with reputation issues of his own), calls the “Umbrella of White Safety.” Privileged people are more likely to be stigmatized in the first way than the second way. I think it could be fair to say that someone who is already viewed as threatening in society (for example, a black man) would be more likely to be viewed as even more threatening (out of control) if on psychedelics, whereas a white person might be viewed as more silly or docile, childlike than usual.  

Adele: Natural Born Killers aside, this is way too true. And coming out of the psychedelic closet is already pretty difficult for most white people, without even being held to crippling racial stigmas regarding drug use.

Leia: Reminds me of how one reason to criminalize cocaine was  “increased murder and insanity amongst lower class blacks because they have taken to “sniffing” since deprived of whisky by prohibition”

Adele:  Stigmas and fearmongering aside, there ARE some folks who can use drugs more safely than others, for real. I would argue that the psychedelic movement is on the hook for keeping its glorification of mind alteration as magical or medicinal in check in wider culture. Set and setting, mental health status, and trauma history are all extremely important factors in how drug use can affect someone.

Leia: Creating safe spaces for psychedelic exploration for people from all backgrounds, then, should be a priority for the psychedelic movement?

Adele: I think so! I mean, they are- that is the mission at the Zendo– to reduce harm associated with freedom of expression at events where folks come to alter their perceptions. To keep people out of the hands of law enforcement and other institutions that may not be designed to serve them or to meet them where they are. The problem right now is that it’s super hard for all kinds of people to get into those safer spaces!

Leia: Is anyone in the psychedelic movement talking about access and accessibility?

Adele: I know there are participants out there, like Mobility Camp at Burning Man, that focus on building physical accessibility and make it possible for all people to attend events. You’ve been on some retreats out of the country. Are those accessible?

Leia: In a lot of ways, no. Accommodations in other countries are not the same as here in the US; Someone with a physical disability might have trouble getting from place to place because of poor road conditions, no sidewalks, etc. And most ayahuasca places won’t let you come if you’re on any psychiatric meds.

Adele: Both using psychedelics in ritual and partying is much safer for some people than it is for others. At the Zendo, we see guests too often who have compromised their medication management to use drugs or let loose, and are experiencing some harsh realities about how their minds and bodies react. And of course, financially-speaking, accessibility needs work. Many of these psychedelic events like festivals and conferences come with high ticket prices and expensive, difficult travel, shutting out anyone who doesn’t have the free time or incomes to get themselves there.

Leia: Well, at least there are volunteer opportunities to gain a free ticket, like volunteering for Zendo. Bridges!

Adele: For sure. Zendo takes care of its volunteers. But also last year for Psychedelic Science, volunteers still had to pay over a hundred dollars to attend right? That’s why you didn’t volunteer?

Leia: Yup. And, I mean, there are lots of perks to just chilling in the free marketplace.

Adele: There certainly are. I met the Erowids in there last year. And saw you speak at the Psymposia Stage!

Leia: Build a bridge over this way- I feel for the people who have experienced sexual assault, harassment, or other unfair treatment, and then come to these events where their abusers are.

Adele: Right, and if they publicly out their abuser, they may face backlash from the community at large. The psychedelic movement has its own microcosm of #metoo… sigh

Leia: I simply can’t wrap my head around it, how people would rather protect the reputation of someone they’ve never met than empathize with and support a survivor coming forward with their story.

Adele: I’ve heard it rationalized that accusations should be kept quiet because if these sexual misconduct cases get picked up by mainstream news, it will look bad for psychedelics…mostly in my own head, I’m sorry to admit.

Leia: Apparently people haven’t taken enough psychedelics for us to realize that this way of handling issues of harassment and abuse does not work. Keeping people safe must be a high priority, especially with the sensitive and vulnerable nature of the psychedelic landscape. If a person comes forward with a story of mistreatment or abuse, I hope that anyone would respond with dignity and compassion, whether you want to believe their story or not. I’m sad to say that that’s not what I’ve seen.

Adele: Right, weren’t you at the event in NY that got interrupted by an action raised against two of the speakers?

Leia: Yeah. The experience itself was a collective, difficult trip I’d say. After three amazing talks about Psychedelics, Therapy, and People of Color, the Q&A was just beginning when a young woman of color activist leading #metoo work named Oriana Mayorga led a chant declaring that the two male speakers “hurt women sexually” and called upon them to leave. They refused, and after a few rounds of the chant, the room started to crumble. Mostly into people telling the protesters to get out. One of the speakers tried to start his own chant against the protesters, shaking the maraca at them.. People didn’t join in. The harsh response from many in the crowd reminded me of the way I’ve heard people respond to Black Lives Matter protests, by defending police and denouncing the more extreme actions BLM has used to protest the cause.

Adele: Like closing down the highway on the bay bridge? People were like, “I get it, but, traffic in the bay area is already so terrible. Like, people are just trying to get home.” And I’m like, “yeah, some people are just trying to not get shot by the police.”

Leia: Omg. Ya. One purpose of protest is to disrupt the normal flow of life or shut things down so we can address them. It makes something that we shouldn’t ignore unable to be ignored. How do we expect people to act respectfully when harm is going on that is incomprehensible?

Adele: Still, it sounds like shit was intense to witness. What was the outcome?

Leia: The action was successful in that the protestors chanted the two men out the door of the building. It remains a controversial event. I’ve heard of “calling out,” and its sweet little sister, “calling in”.. I prefer to roll with “calling into accountability.”

And I hear a clear call to action for the psychedelic movement to hold itself accountable to looping people from all backgrounds in safely. The power to heal the world really does rest in each of our hands.

Adele: Psychedelics taught me that.

Correction: A previous version of this story stated that the “White Allies and Anti-Racist Practice in the Psychedelic Community” forum was organized by SSDP. The forum was organized by Camille Barton of the Collective Liberation Project. 

Adele Meower is a cultural activist based out of San Francisco. She works to dismantle the white supremacist capitalist imperialist patriarchy and build nurturance culture through conflict navigation, harm reduction, careful crisis response, and creative resistance.

In the Rastafarian religion, “you and me” is expressed as “I and I,” to show that all people are equal under Jah. Most religions recognize some aspect of nonduality—the philosophical, spiritual, and scientific understanding that all beings and particles are fundamentally one.

Some people discover nonduality in college, or while reading Eckhart Tolle, maybe in meditation or yoga, within a relationship, in the throes of an intense ayahuasca experience, or at the peak of a mountain. I realized it on the floor of a jail cell beneath a flickering fluorescent light.

In August 2016, I was arrested for blockading the construction of a fracked gas pipeline in West Roxbury, MA. This highly pressurized gas line was being laid less than 60 feet from a live blasting quarry. It passed in front of a nursing home, a preschool, and countless residential homes. Spectra Energy was funding the project. Despite the pleas of local leaders that the hundreds of gas leaks in our existing pipes be fixed, National Grid still contracted with Spectra for the fuel that this new 750 psi pipeline delivers.

I risked my clean record, my reputation, and my body to defend the environment, something that social norms had implicitly taught me was separate from myself. Climate change is an abstract idea; I was hardly aware of the facts as early as a year ago, and you may still not be conscious of it. Other places, however, are more than aware of the increasing intensity of the planet’s storms, droughts, floods, and temperature fluctuations.

Take, for example, the people of Karachi, Pakistan, whose local government dug mass graves in preparation for a reportedly 124 F heatwave, which killed thousands over several days. That happened. And it will continue to happen. I put my body in the way of construction to resist our continued reliance on this fuel source which disturbs the atmosphere, causing severe weather and endangering people (especially those in under-resourced areas), animals, plants, and the earth in general.

This was not, however, a selfless gift to the world at large; I still held the conviction that I was acting in my best interests when I climbed under a fence and through the woods to sneak into Spectra’s Metering and Regulating station and sat next to a steaming orange bulldozer.

Each of the protesters had been paired with a partner; I snapped a selfie of Pat and myself as the construction workers huffed and scoffed at us for holding up their work. In advance of this civil disobedience action, we had found out that our action would not affect the daily pay of the construction workers on the site. The police officers who had come to the construction site all summer to arrest new protesters are paid by Spectra and not the city, so that’s good, too.

A West Roxbury police officer rode up on a bicycle, dismounted, and approached us amicably. In the distance, we could hear the songs and chants of other protesters in the street opposite the construction area. The officer greeted us and asked if we knew we were trespassing.

“We know,” said Pat, who had a calm posture and tone. “We’re doing it for your grandchildren.” The officer chuckled and told us that, thankfully, he doesn’t call himself a grandfather quite yet.

The officer told us he understood the motivations of our action and was not opposed to our cause. I told him that it made sense for him to be sympathetic, as the police force is a protector of the people, and this pipeline poses a devastating and immediate risk.

“As I think you’re aware,” he smiled, “I will have to take you into police custody if you don’t leave the property.”

We politely informed him that we had no plans to leave the construction site, and he waved over a few other officers who handcuffed us (in plastic zip-ties) and walked us to the enclosed police van.

The other team of activists followed not far behind us, also zip-tied and police escorted. We loaded ourselves into the pitch-dark hole one by one and sweated profusely in the August heat for around a half hour until we rumbled off to the police precinct.

Two officers created a record of me and took my fingerprints. Staring at my ink-stained hands, I contemplated my actions from the cold concrete floor of my holding cell. At times, my resolve flickered and wavered; I thought about my job as a professor in Boston and the possible consequences of my employers finding out. I thought about my career as a therapist and the fact that I would have to explain to every future employer about why I have an arrest charge on my record. I thought about the possibility that my case could somehow become mixed up in the shuffle and I would be incarcerated for an extended period of time. I thought about all of the things people would think and say about me. Would my family be ashamed?

The self-preservation instinct is just as strong in me as ever. However, I know now that to act simply in service of my body and my record, my reputation and my possessions, i.e., all of these temporary, fleeting causes, is ultimately to act against myself.

That is when I realized that activism is psychedelic.

In the words of Dennis McKenna, psychedelics are nature’s defense against destruction. They may be catalysts that increase our ecological awareness and “wake us up.” Research shows that these compounds suppress activity of the default mode network, a system in the brain involved with many functions, including self-referencing and past and future thinking. With the nagging inner voice quieted, the mind is freed from the confines of habit and conditioning. Some report that this state facilitated a more objective look at their actions and the larger implications of them. This way of thinking is central to activism.

Activism is organized action that aims to bring about improvement or change in a society. This action may look like 600 Tufts University students lying in traffic to draw attention to the disproportionate number of police killings of people of color. It may be thousands of coal miners going on strike for better wages and working conditions. Activism may be a “kiss-in” protest in response to Russia’s new law making “the public expression of non-traditional sexual relations” illegal. Activism is over 100 tribes uniting in one of the largest indigenous resistance movements in history to stop the 1,100 mile Dakota Access Pipeline, which would run through sacred land and underneath the Missouri river, endangering over 8 million people’s access to clean water. Activism seeks to promote, impede, or direct social, political, economic, and/or environmental change or stasis.

Activism is psychedelic because it indicates a dissolution of ego. As I became activated to defend something bigger than my own immediate welfare, a shift took place—a shift toward seeing reality as a singular entity as opposed to a bunch of disjointed parts. I believe that this reality exists on the micro and macro levels, for myself as well as the world and the cosmos.

In my experience as a psychedelic person, working in activism and journeying in altered states of consciousness both showed me that I am not an independent entity. My existence is bi-directionally involved with the health and stasis of earth, humanity, and plant and animal systems.

I hope that my actions can inspire others to challenge the widely accepted madness. Fortunately, there are so many ways to care for the earth and every sentient being that inhabits it. Not everyone has to have an arrest on their record! That was just my path.

I hope that the consciousness of the world starts to shift to consider the universal effect of human norms, especially those that harm our bodies and our planet. I hope that people will engage in their own expression of the singularity; whether that means participating in civil disobedience, growing a garden, taking a heroic dose in silent darkness, starting a co-op with a time-based currency economy or belting out Om Namah Shivaya to your favorite Krishna Das CD.

That, my friends, is psychedelic.

So much of the conversation surrounding sex, like that surrounding drugs, is fear-based and chock full of negativity. Stigma about sex, like that around drugs, forces behavior underground where miseducation and shame cause suffering and even death. While not all aspects of sex seem positive, sex positivity is an outlook that seeks to remove moral judgment from the conversation of what turns one on, making a key distinction between fantasy and action.

We spoke with Dee Dee Goldpaugh, a featured speaker for the Sexuality Speakers Series (a monthly sexual education series by the creators of the Alt Sex Conference) presenting on the therapeutic use of psychedelics in treating sexual dysfunction and trauma on Tuesday, December 20, 2016 in New York City.

Dee Dee is a Licensed Clinical Social Worker (LCSW) conducting psychotherapy in private practice based in New York City. Dee Dee specializes in sex and body-positive psychotherapy that utilizes techniques and tools from Psychodynamic, Jungian, Mindfulness and Transpersonal therapy models. Her practice is focused on LGBTQA and poly identities and concerns, and spiritually informed therapy such as Psychedelic Integration.

Hi Dee Dee. You’re facilitating a workshop on current research and clinical applications of psychedelics for sexual health and healing. Tell me how it works, being a therapist who focuses on sexuality and a spiritually informed/integration therapist.

Great question. I think it’s really important to say upfront that I do not give psychedelics to clients and do not refer them to “underground” healers. My practice is actually one centered on sex positivity and body positivity combined with a transpersonal or spiritual lens. I also create space for people who have experienced healing with psychedelics prior to their work with me to process their experiences in a safe place.

That makes sense. I imagine that sex/body positivity is a natural extension of transpersonal theory, since both are focussed on positive influence rather than a disease model to help humans reach their full potential for happiness and growth. Do you incorporate psychedelic principles into your practice, or do you just focus on integration of past psychedelic experiences with those who have had them?

One feature unique to my therapy work is that I have developed a series of guided meditations and exercises that I call Psychedelic Embodiment that I use with clients in my practice to help them to get more comfortable with being alive and safe in their bodies. These exercises are also very useful for combatting intrusive memories of sexual abuse that emerge for many survivors during sexual activity. So, I use principles I’ve learned from the master plant teachers and create ways of accessing the wisdom of the body without using psychedelics.

So some of your therapy has been informed by your experiences with psychedelics. At what point in your career did you realize that you were going to specialize in sex and the plant medicines? Which came first?

It was intuitive for me to focus my psychotherapy practice on serving the sex positive and LGBTQA communities in New York as I identify as a queer poly person. My direct lived experience in those communities gave me unique insight about the struggles and strengths that people with “alternative” sexualities might experience, so that was my starting place. I saw sexual identity issues and sexual trauma as a source of so much pain and confusion in clients. I felt if I could benefit others by helping them to accept and embrace their sexuality, I could do a small part to make the world a better place.

Separately, I was becoming increasingly aware of the astounding emerging research on psychedelics to heal trauma, depression and anxiety, and as a therapist I was deeply intrigued. As renewed research emerged of the tremendous healing potential of psychedelics in a controlled, supportive clinical environment, my interest grew and grew.

The turning point for me was my work on my own healing. I’m very open about being a survivor of abuse in childhood and also sexual assault as an adult. Those experiences had a profound impact on my identity and my ability to have healthy relationships. I had tried psychotherapy and meditation, but found that there were some very deep scars that I personally could not heal using those modalities.

It was in a desperate desire to find my own healing that I came to ayahuasca. I credit my ayahuasca experiences as giving me healing I never thought I would be able to achieve. I was able to deepen my compassion for others, forgive myself for all of the negative beliefs I’d been holding onto about myself my whole life, and eventually find and sustain a very healthy relationship full of love.

While I would never say ayahuasca (or any psychedelic) is the right treatment choice for every person, it allowed me to heal from trauma and regain my sexual freedom. I knew that the niche of radical sex positivity and psychedelic work was my life’s calling. That is to say, my ideal therapy practice of the future would be to use psychedelics legally with clients to heal from relational trauma, sexual trauma and find self-love.

Apart from advocating for psychedelic research, are you “out” as a psychedelic person?

If clients come with prior experiences with psychedelics and want to talk about them, I think they get a sense pretty quickly that I have personal experience with psychedelics. As an advocate for the rescheduling of psychedelics for controlled clinical use, I’m very much “out” as someone who has been healed by these medicines and wants to see them available for people who cannot afford to leave the country for, say, an ayahuasca retreat and used in safe clinical environments.

So you’re in favor of abolishing prohibition of psychedelics?

I think psychedelics are the most promising thing we have in psychiatry today for the treatment of trauma and certain mood disorders. That said, I think it’s also very dangerous to take medicines that have been used in indigenous contexts for healing for millennia and medicalize them. That to me is the pinnacle of Western arrogance. I believe there is a place for psychedelics in society based solely on the principle of cognitive liberty. But, I also see that we need science to back up these claims to change drug policy.

The description for your workshop says you’ll delve into how psychedelics might aid clients in recovery from sexual trauma and dysfunction and increase satisfaction in sexual relationships. Without ruining the surprise, could you tell us a little more about that?

Yes! I see psychedelics as a tool to heal from trauma and have increased satisfaction in your relationships and life in general. I’m going to specifically talk about MDMA for the healing of sexual trauma, psilocybin for the treatment of sexual dysfuntions that have a psychological etiology (meaning a dysfunction not caused by a physical health issue such as heart disease) and ayahuasca as an aid to connect sexuality and spirituality.

I believe spirituality is the missing ingredient to much contemporary sex therapy. Many people have experienced shame around sex due to religiously-based sex negativity or even rejection from religious families over queer identity, so even the mention of spirituality as a dimension of sexuality really throws off a lot of clients!

With psilocybin I’m particularly interested in applying the work of the Johns Hopkins team on Openness. Dr. Katherine MacLean authored a wonderful paper that showed higher dose psilocybin sessions that occasion a mystical experience are correlated with increased Openness, meaning elements of personality once thought to be fixed are actually not static with psilocybin.

One of the biggest challenges I see with clients who experience sexual dysfunction is intense fear and anxiety and very rigid thinking. I think we can make a good argument that psilocybin can be used to very positive ends to ameliorate existential anxiety around sexual performance and help people to be present with their experience of sexual pleasure.

Where would you like to see more research emerge in the next 10 years?

Of course I’d like to see more specific work done on the subjects I’m speculating about: psychedelics and sexual healing. There has been so little published clinical research on sexuality and psychedelics as a discrete topic. We need research to back up these self reports so we can start to use these medicines safely in clinical contexts.

I’m also extremely interested in seeing how psychedelics might be used to treat sex offenders. We do a terrible job at rehabilitating people who have committed sexual crimes. (And trust me, this is not a subject I take lightly.) But, there is a group in Brazil doing very interesting work with the incarcerated using ayahuasca. We know psychedelics foster empathy and connection with other living beings. I think we would have a safer and healthier society if psychedelics could be used to treat both victims and offenders.

What is the number one best habit you would recommend to people for maintaining a healthy sexuality?

Radical self-acceptance. As long as you are practicing consent and whatever you are into sexually is non-coercive, you are essentially OK! Treating sexuality as a sacred right of human beings and embracing an entitlement to sexual pleasure are good starting places! Much of the behaviors we have pathologized are simply out of control behaviors designed to avoid pain. Changing our framework from pathology to wholeness is a big part of affirming a healthy sexuality.