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Hallucinogens and redemption.

Marlene Dobkin De Rios, Charles S. Grob, John R. Baker

Journal of Psychoactive Drugs 2002 DOI: 10.1080/02791072.2002.10399960 (opens in new tab)

Study at a glance

AI-extracted from the abstract
Characteristics Theoretical or philosophical paper Peer reviewed
Topics Psychedelic-assisted therapy
Keywords Hallucinogen-assisted treatment Ayahuasca therapy Entheogenic medicine Psychedelic medicine Psychedelic addiction treatment Addiction recovery Substance abuse treatment Drug dependence recovery Alcoholism treatment Opiate addiction treatment Abstinence Addiction therapy Neurochemistry Psychopharmacology Brain mechanisms Psychological mechanisms Neurobiological mechanisms Global health International health Cross-cultural medicine Community health Public health Ethnomedicine
Citations 58
Key points Proposes that hallucinogens used in religious or clinical settings can facilitate recovery from addiction through psychological and neurobiological mechanisms.

Abstract

This article examines drug substitution with regard to hallucinogens (ayahuasca, ibogaine, peyote and LSD) set within the concept of redemption. The model examines both religious and secular approaches to the contemporary use of hallucinogens in drug substitution, both by scientists and in religious settings worldwide. The redemptive model posits that the proper use of one psychoactive substance within a spiritual or clinical context helps to free an individual from the adverse effects of their addiction to another substance and thus restores them as functioning members of their community or group. Data is drawn from the U.S., Brazil, Peru, and West Africa. Two principle mechanisms for this are proposed: the psychological mechanism of suggestibility is examined in terms of the individual reaching abstinence goals from addictive substances such as alcohol and opiates. Neurophysiological and neurochemical mechanisms to understand the efficacy of such substitution are highlighted from ongoing research on hallucinogens. Research by two of the authors with the Uñaio do Vegetal (UDV) Church in Brazil is examined in terms of the model.

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