Are Psychedelics Safe while Pregnant, Breastfeeding, Or as an alternative to Current Postpartum solutionsNew Research By Dr. Ben Malcolm
It all begins with an idea.
I receive many inquires at The Psychedelic Mom Podcast from women all over the world who want to know the potential risks and benefits of psychedelics while pregnant, nursing or as a supportive tool during postpartum and motherhood. Mom’s who micro-dose reach out often to share their accounts of earth medicines “saving’ their lives in a myriad of ways. Moms on mushrooms, or returning from Ayahuasca journeys are sharing their voices, and what to be heard in this conversation about Earth medicines and psychedelics and their potentials.
The Psychedelic Mom podcast was born our of my desire to destigmatize psychedelics and Earth medicines for women, and mother in particular, who are often left behind in medical studies and media coverage and tend to be over scrutinized and criticized for stepping outside of norms.
I recently had a conversation on The Psychedelic Mom Podcast with Dr. Ben Malcom, who is also known as the Spirit Pharmacist. He has done some extensive research on al the data that is available on psychedelics while pregnant, nursing and experiencing postpartum.
Motherhood is fraught with change biologically, psychologically and physically and there is still not enough research dollars supporting the research for women and mothers. Dr. Ben Malcom’s can be found at www.spiritpharmacist.com). He is a well respected pharmacists within the Earth Medicines space who decided it was a worthwhile endeavor to dive into this topic for women, motherhood and psychedelics.
He has scanned all the data out there and below is his thoughts, expertise and findings.
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No high-quality data is available to guide our understanding of the benefits and risks of psychedelic use during pregnancy. However, there are some good reasons to discuss psychedelic use in pregnancy or breastfeeding.
My aim was to review medical literature regarding psychedelics and pregnancy and report the results. There may be certain topics mentioned with one psychedelic and not another. This reflects the search’s findings rather than a decision to exclude certain psychedelics from some of the topics. My narrative is below. You can also find a discussion of these materials on the Psychedelic Medicine podcast with Dr. Lynn Marie Morski here
Why Consider Psychedelic Use in Pregnancy or while Breastfeeding?
Psychedelics are being studied with positive results for refractory mental health conditions and peri- or post-partum depression is common, undertreated, and without many good options. Psychotherapy or non-pharmacotherapy options may be ideal, although are not effective (enough) in many cases. There are risks to using drugs in pregnancy, yet there are also risks or potential for negative consequences associated with untreated mental illness. In essence, the risks taken to help a person get or stay well with a drug could be well worth the benefits in ability to connect, bond, and be attuned to their pregnancy or newborn, although is a sensitive and case by case decision to employ pharmacotherapy.
How Do Psychedelics Compare to Current Treatment Options?
There are a couple notable advantages [1]. The only FDA approved treatment for post-partum depression is a progesterone analogue that must be delivered over a 60-hour IV infusion and appears mildly efficacious. The invasive route of administration and prolonged infusion time are disadvantageous and would likely impede on a new mother’s ability to care or interact with their infant for an extended period.
Another attractive feature of psychedelic therapy is the intermittent nature of use, which would be advantageous in limiting exposure of drug to fetuses or newborns relative to chronic therapies. Common treatments for depression in pregnancy or post-partum depression include serotonin reuptake blocking antidepressants (SSRIs, SNRIs) which require daily administration. Use as a class in pregnancy may carry a small risk of increased autism spectrum disorders yet is controversial [2]. Some of these medications (paroxetine) have been associated with risks of birth defects or fussiness and agitation in breastfed newborns (fluoxetine).
Psychedelics could also have considerable risks. Beyond lack of safety data, medical approval, and regulation as illicit substances, psychedelics are powerful serotonergic compounds that have pleiotropic effects across immune, endocrine, and neural systems. These risks are likely more problematic during pregnancy than breastfeeding for at least a couple reasons. One is that a fetus is less developed than a newborn. Another is that if the infant is mature enough and mother’s milk supply robust enough then breaks from breastfeeding could minimize infant exposure.
Can Fetuses or Newborns be Exposed to Psychedelics if Ingested While Pregnant or Breastfeeding?
The answer is likely yes, although it’s not understood just how much exposure there is. Factors that influence placental transfer or ability to transfer to breast milk are determined by molecular size, lipid solubility, protein binding, and maternal drug concentration. Psychedelics are small molecules and fairly lipid soluble (most psychoactive drugs are due to need to cross the Blood Brain Barrier). Psilocybin, psilocin, and MDMA have been predicted and cited to be able to transfer to breast milk [1]. Therefore, it is reasonable to think that there would be infant exposure if ingested during pregnancy or during lactation for serotonergic psychedelics.
Neurodevelopment and Psychedelics
Serotonin and even endogenously produced psychedelics play important roles in neurodevelopment. It really does seem that serotonin is a ‘primordial’ type of neurotransmitter and is close to the heart of the mystery of life itself. Data is demonstrating that the endogenously occurring psychedelic N,N-dimethyltryptamines (DMT) can act as a neurotransmitter, neuromodulator, hormone, and immunomodulator itself and may play an important role in pregnancy and development [3]. This isn’t meant to imply that DMT is safe in pregnancy, as timing, concentration, and localized effects could all be key factors in biological processes it impacts.
Leading hypotheses for how psychedelics may give rise to either therapeutic actions or even adverse conditions such as Hallucinogen Persisting Perceptual Disorder (HPPD) involve neuroplastic effects of psychedelics [4]. Discussion of MDMA’s mechanism of action has also involved neurodevelopmental regression and reopening of ‘critical periods’. Fetuses and infants are already in highly neuroplastic states and undergoing rapid neurodevelopmental changes. Many psychedelics have been used in neurodevelopmental experiments using animals, however these oftentimes fall under scrutiny as not being translatable to humans. Therefore, it is unknown what effects exogenous psychedelics may have on these processes.
Ayahuasca and Mushrooms: Ritual Use of DMT and Psilocybin in Pregnancy
Ayahuasca, an oral brew containing harmala alkaloids and DMT has been consumed for centuries in pregnancy without any scientific publication of harms [5, 6]. Observational studies of adolescents that were exposed to ayahuasca at various stages of their development including in utero have found them normal from psychiatric and neuropsychological perspectives [5]. Psilocybin mushrooms grow in many species over the world and have also been reportedly used during pregnancy by anthropologic sources. Psilocybin and psilocin have a similar chemical structure to DMT. Lack of evidence is not the same as negative evidence, but it’s somewhat reassuring that there is little reported regarding problems with neurodevelopment with naturally occurring classic psychedelics like ayahuasca (DMT) or psilocybin despite historical ritual use.
MDMA: Pregnancy and Developmental Outcomes
Data from mothers that used MDMA during pregnancy have demonstrated impaired developmental outcomes, motor delays, and higher than average rates of birth defects [7-11]. Data from these studies tend to be confounded by heavy use of MDMA/ecstasy in conjunction with other substances (e.g., alcohol, tobacco), therefore may not be accurate representations of what risks of MDMA-assisted therapy in pregnancy or a lactating mother could be [12]. Nevertheless, MDMA can produce neurotoxic effects and is able to cross placental barriers, which may give considerable exposure to fetuses. Amphetamines, and likely MDMA, can concentrate in breast milk and be passed on to feeding infants. Pharmacokinetic models of pregnancy for other designer cathinones appear to indicate potential for harm [13].
LSD: Pregnancy and Birth Defects – Potential Teratogen?
There was early concern that LSD can cause chromosomal damage, but this has since been refuted in several experiments [14-18]. Data regarding teratogenic effects amongst animals has been controversial and reviewed in detail alongside what is known in humans [15]. It was concluded there is little good evidence that LSD is teratogenic or oncogenic despite having adequate exposure to the general population to observe these effects [15]. Nevertheless, several case reports of ophthalmic or limb abnormalities born to mothers who used LSD exist in medical literature [19-22]. There have been a couple of small case series document LSD use in pregnancy and normal birth outcomes, although these are not high quality or conclusive by any means [23]. Other drugs with ergoline structures are known to stimulate uterine contraction and have been used as abortifacients, but I have not been able to find cases of miscarriage in response to LSD use.
Ketamine: Post-Partum Depression Prophylaxis and Risks in Breastfeeding
There is surprisingly little data regarding the use of ketamine in pregnancy given its long standing medical availability, although older experiments have demonstrated the ability for ketamine to transfer across the placenta and stimulate uterine contractions early in pregnancy [24, 25]. A case report describes successful treatment of depression and uncomplicated term delivery of a newborn in a case of severe treatment-resistant depression with electroconvulsive therapy (ECT) and ketamine treatments [26]. Ketamine is sometimes used as a pain management agent in women giving birth by a C-section procedure. In this setting, several randomized trials suggest that use of ketamine in this setting can reduce prevalence and depressive symptom scores of post-partum women, although is associated with higher rates of emesis [27]. Analgesic pumps containing ketamine given for 48 hours after C-sections appeared to have better protective effects against depression than a single infusion during operation. A recent pharmacokinetic analysis of ketamine in four breastfeeding mothers provided data suggesting exposure to breastfeeding infants with subanesthetic dosing is minimal [28]. Overall, there is some animal literature supporting neurodevelopmental harms of ketamine exposure to fetuses, most clinical data from humans supports further research is necessary due to promising effects at preventing post-partum depression and potential compatibility with breastfeeding.
Endocrine Responses to Psychedelic Use
Pregnancy results in a changing body and much of the change occurs due to hormonal shifts in the endocrine system. The process of birth itself is also a highly orchestrated hormonal event. Psychedelics tend to cause temporary shifts in endocrine profiles including increased plasma concentration of cortisol, oxytocin, prolactin, and epinephrine [29]. They tend to have minimal effects on norepinephrine, testosterone, or progesterone [29]. It is unknown whether the hormonal changes induced by psychedelics are detrimental to pregnancy or lactation, or if they may be beneficial to infant bonding for cases of postpartum depression.
Set, Setting, and Pregnancy
It seems to be an important harm reduction consideration to think about dose and route of administration. Psychedelics can be intense experiences psychologically and sometimes physically also. Choices of experiences range from low doses of oral psychedelics (e.g., psilocybin, ayahuasca) to high doses of designer amphetamine psychedelics (MDMA) or short-acting tryptamines used via inhalation (5-MeO-DMT) or parenteral routes. I hypothesize that the way a psychedelic is used has large repercussions as to the ultimate risks that are being taken. I would think that more intense experiences from higher doses or routes of administration with shorter latency to onset carry higher risks. There's also much that could be considered regarding the pregnancy itself as some are lower risk and uncomplicated whereas others are higher risk and have complications. This article is not meant to condone use of psychedelics in pregnancy, however one harm reduction tool in the event a psychedelic were ingested would be to choose a lower dose of an oral psychedelic containing a naturally occurring tryptamine such as psilocybin or ayahuasca. I cannot state that psychedelics are safe in pregnancy, but I would be relatively less concerned about an expecting mother drinking 25-50% of her usual ayahuasca dose opposed to taking 150mg of MDMA.
Summary and Conclusions
Serotonergic psychedelics likely transfer across placental barriers as well as into breast milk. There is no high-quality data to inform persons about risks and benefits of psychedelic use during pregnancy. Recent literature has highlighted that psychedelic therapies may be advantageous or beneficial, particularly in cases of postpartum depression in which breastfeeding could be safely suspended to undergo use without exposing the baby.
Do you have any experience using psychedelics while pregnant or breastfeeding?
I'm happy to receive feedback or anecdotes at spiritpharmacist@protonmail.com
Table 1. Psychedelics in Pregnancy and Breastfeeding
Psychedelic
Use in Pregnancy
Use in Breastfeeding
MDMA
Heavy use alone or in combination with other substances linked to developmental delays and higher rates of birth defects.
Capable of crossing placenta.
Transfers to breastmilk similar to other amphetamintes. May abstain from breastfeeding for 72 hours or 24 hours from negative urine test
Anthropologic use reported.
Likely capable of crossing placenta.
Transfers to breastmilk. May abstain from breastfeeding for 24-48 hours for safe use
Ayahuasca
Anthropologic use reported. Observational studies of exposed adolescents absent deficits.
Likely capable of crossing placenta.
Transfers to breastmilk. May abstain from breastfeeding for 24-48 hours for safe use
When utilized during C-section procedures it may prevent postpartum depression.
No studies available in pregnancy
Case series of four lactating mothers suggests relatively safe in lactation [28]
Concerns for teratogenicity largely refuted.
Case reports of birth defects exist
Likely transfers to breastmilk. May abstain from breastfeeding for 48 hours for safe use
References
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Jiménez, J.H. and J.C. Bouso, Significance of mammalian N, N-dimethyltryptamine (DMT): A 60-year-old debate. J Psychopharmacol, 2022. 36(8): p. 905-919.
Calder, A.E. and G. Hasler, Towards an understanding of psychedelic-induced neuroplasticity.Neuropsychopharmacology, 2022.
dos Santos, R.G., Safety and side effects of ayahuasca in humans--an overview focusing on developmental toxicology. J Psychoactive Drugs, 2013. 45(1): p. 68-78.
Labate, B.C., Consumption of ayahuasca by children and pregnant women: medical controversies and religious perspectives. J Psychoactive Drugs, 2011. 43(1): p. 27-35.
Singer, L.T., et al., Neurobehavioral outcomes of infants exposed to MDMA (Ecstasy) and other recreational drugs during pregnancy. Neurotoxicol Teratol, 2012. 34(3): p. 303-10.
Singer, L.T., et al., One-year outcomes of prenatal exposure to MDMA and other recreational drugs. Pediatrics, 2012. 130(3): p. 407-13.
Singer, L.T., et al., Developmental outcomes of 3,4-methylenedioxymethamphetamine (ecstasy)-exposed infants in the UK. Hum Psychopharmacol, 2015. 30(4): p. 290-4.
Singer, L.T., et al., Motor delays in MDMA (ecstasy) exposed infants persist to 2 years. Neurotoxicol Teratol, 2016. 54: p. 22-8.
Smid, M.C., T.D. Metz, and A.J. Gordon, Stimulant Use in Pregnancy: An Under-recognized Epidemic Among Pregnant Women. Clin Obstet Gynecol, 2019. 62(1): p. 168-184.
Ho, E., L. Karimi-Tabesh, and G. Koren, Characteristics of pregnant women who use ecstasy (3, 4-methylenedioxymethamphetamine). Neurotoxicol Teratol, 2001. 23(6): p. 561-7.
Strange, L.G., et al., The pharmacokinetic profile of synthetic cathinones in a pregnancy model. Neurotoxicol Teratol, 2017. 63: p. 9-13.
Long, S.Y., Does LSD induce chromosomal damage and malformations? A review of the literature. Teratology, 1972. 6(1): p. 75-90.
Cohen, M.M. and Y. Shiloh, Genetic toxicology of lysergic acid diethylamide (LSD-25). Mutat Res, 1977. 47(3-4): p. 183-209.
Emerit, I., C. Roux, and J. Feingold, LSD: no chromosomal breakage in mother and embryos during rat pregnancy. Teratology, 1972. 6(1): p. 71-3.
Jacobson, C.B. and C.M. Berlin, Possible reproductive detriment in LSD users. Jama, 1972. 222(11): p. 1367-73.
Robinson, J.T., et al., Chromosome aberrations and LSD. A controlled study in 50 psychiatric patients. Br J Psychiatry, 1974. 125(0): p. 238-44.
Chan, C.C., M. Fishman, and P.R. Egbert, Multiple ocular anomalies associated with maternal LSD ingestion.Arch Ophthalmol, 1978. 96(2): p. 282-4.
Hoyt, C.S., Optic disc anomalies and maternal ingestion of LSD. J Pediatr Ophthalmol Strabismus, 1978. 15(5): p. 286-9.
Margolis, S. and L. Martin, Anophthalmia in an infant of parents using LSD. Ann Ophthalmol, 1980. 12(12): p. 1378-81.
Apple, D.J. and T.O. Bennett, Multiple systemic and ocular malformations associated with maternal LSD usage.Arch Ophthalmol, 1974. 92(4): p. 301-3.
Aase, J.M., N. Laestadius, and D.W. Smith, Children of mothers who took L.S.D. in pregnancy. Lancet, 1970. 1(7663): p. 100-1.
Ellingson, A., et al., Transplacental passage of ketamine after intravenous administration. Acta Anaesthesiol Scand, 1977. 21(1): p. 41-4.
Oats, J.N., D.P. Vasey, and B.A. Waldron, Effects of ketamine on the pregnant uterus. Br J Anaesth, 1979. 51(12): p. 1163-6.
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Are Earth Medicines Being Westernized, Psychologized, Patriarchalize & Pharmacologized?
It all begins with an idea.
Are we psychologizing and pharmacologizing the psychedelic renaissance? The Western world has been redefining the use of earth medicines and psychedelic therapies, reducing them to clinical trials, micro-dosing protocols and pharmacological interventions. But in doing so, are we missing out on the sacred wisdom that these natural medicines have to offer?
I have been thinking a lot lately about the way our Western reductive approach to earth medicines and psychedelic therapies could be very limiting to the true potential of these powerful tools for healing and growth, and can even cause unintended harm. The New York Times recently released an article entitled ‘The Problem with Letting Therapy Speak Invade Everything.’ With pop psychology vernacular inundating all aspects of life, it may be time for the breath of life to be rescued all over again.
Philosopher Bayo Akomolafe writes of the need to “decenter Western psychology”. It seems that psychology discourse has grown from a simple means of understanding human behavior and mental health to a cultural phenomenon that affects the way we think, feel and experience the world.
Is the psychedelic renaissance awash in pop psychology vernacular with terms like “trip sitting”, “clinical trials”, “integration”, “micro-dosing protocols”, “patents” and “legalization”? What if indigenous and feminine wisdom, the language of the spirit, and sacred medicines themselves permeated the language in our Western medicine spaces, healing centers and psychedelic clinics?
As Katsi Cook, an Akwesasne Mohawk midwife and environmental health advocate has said, "We don't have a word for 'midwife' in our language. We have a word for the work that a midwife does, and that's to help bring the spirit through the body." Similarly, indigenous healers don't "trip sit" or "facilitate psychedelic therapy." They hold space for individuals to connect with the spirit of the plant and receive its teachings. They wait for the inevitable birth, and rebirth, of a soul to emerge.
Clinical trials and psychedelic psychotherapy have an important role to play in the development and implementation of new healing modalities, especially if we are trying to make these medicines available to all those suffering from the mental health crisis in the West in a cost-effective way. But, perhaps the Western model is broken and superimposing it on sacred earth medicines is not the best approach. We may once again be ignoring the voices of the elders, the indigenous, and the divine feminine wisdom. Will these voices be suppressed once again by a patriarchal model?
As ketamine clinics continue to debut in cities and suburbs, and the “god molecule”, 5 MEO DMT, is being placed in IV bags at Johns Hopkins, and companies are “pioneering new breakthroughs” with medical grade ayahuasca pills and synthesizing psilocybin mushrooms, are we headed to our primary care doctors to get ayahuasca refills?
Are we colonizing the medicine space and throwing out the voices of the indigenous, the feminine, and elder wisdom, and trading it for profits and a psychotherapeutic model that is limited? Should we circle, dance, and sit in medicine together as a Western culture? I believe, yes.
Let's move beyond the sterile, clinical, and colonizing approach to healing and embrace a more natural, earthy approach that incorporates the language of the medicine and holds space for individuals to connect with the spirit of the plant. Let's not forget the importance of familial, cultural, social, and religious systems in supporting our healing. It's time to bring back the circles, the dances, and the songs that connect us with the natural world and its healing power.
What IS Toad Medicine
It all begins with an idea.
“Toad Medicine or Bufo is a sacred teacher, and it has taught me the profound beauty of love, life, and existence. To experience Toad medicine, is to experience the FELT SENSE and KNOWING of our Divinity, Oneness and interconnectedness.
We suddenly remember the truth and who we truly are.
Mother Earth has provided us with an abundance of psychoactive plants and fungi for a reason. It's up to us to tap into this wisdom and use it to heal ourselves and the world around us”
Michaela Carlin
As a medicine woman, I have been on a profound journey of self-discovery, healing, and integration. Through my own experiences with sacred earth medicines, I have been able to access the deepest parts of myself and connect with the infinite wisdom of the universe. It is through this journey that I have discovered my true purpose, to help others connect with their souls, heal from their past traumas, and awaken to their highest selves.
5-MeO-DMT, the molecule found in the Bufo Alvarius toad medicine is a potent psychedelic that can induce experiences of ego dissolution and profound unity consciousness. 5-MeO-DMT, has been called the Spirit Molecule and is found in other plants, barks and is endogenous to our bodies and often takes us beyond the limitations of biology, time and space, ego, and wake life reality and into the realm of pure consciousness, where we can encounter the ineffable mystery of existence.
I believe that the power of sacred earth medicines is not only in their ability to induce awakening and profound experiences, but also in their capacity to facilitate deep healing. As such, I always prioritize the importance of integrating these experiences into daily life, which can take time and multiple modalities, community and support.
My work as a sacred medicine carrier is centered on creating a safe and supportive space for clients to embark on their own journeys of self-discovery, awakening, love and healing with these profound sacred earth medicines.
One of the most profound insights that I have gained from my work with Toad medicine is the concept of non-duality, and our interbeingness and that we are all One.
TOAD/BUFO/5 MEO DMT
5-MeO-DMT is sometimes referred to as the "spirit molecule" due to its profound and transformative effects on consciousness, often described as a mystical or spiritual experience. This nickname was popularized by the book "DMT: The Spirit Molecule" by Dr. Rick Strassman, which explores the effects of DMT and 5-MeO-DMT on human consciousness.
5-MeO-DMT, also known as 5-methoxy-N,N-dimethyltryptamine, is a powerful psychedelic compound that is found naturally in a variety of plants and animals, including the venom of certain toads. It is considered one of the most potent and intense psychedelic substances known to man, and is often described as a transformative and life-altering experience.
5 MEO DMT Is now available in a synthetic and it is highly advised to use instead of Bufo or Toad medicine due to the over harvesting to the Colorado River Toad and the Bufo Alverius Toad containing 5 MEO DMT in their venom.
5 MEO DMT is the only psychedelic medicine endogenous to our bodies, and has the ability to take us beyond memory, biology, time and space, into a realm of pure consciousness where we can experience the divine nature of our existence.
5 MEO DMT is a illegal substance in the USA and many countries. So this blog post is not an inducement of use and this medicine needs to be done in legal locations.
History and Origins of 5-MeO-DMT
The use of 5-MeO-DMT dates back thousands of years and has been used by various cultures for religious and spiritual purposes. The use of 5-MeO-DMT by indigenous people in South America has been documented by anthropologists, and it is believed to have been used as part of shamanic rituals. The use of 5-MeO-DMT was also documented in the ancient Mesoamerican culture, where it was used in the context of religious ceremonies and healing rituals.
Chemistry and Pharmacology of 5-MeO-DMT
5-MeO-DMT is a member of the tryptamine family of compounds and is structurally similar to other tryptamines, such as DMT and psilocybin. It is classified as a Schedule I controlled substance in the United States and is illegal in many countries.
5-MeO-DMT is a potent agonist of the serotonin 5-HT2A and 5-HT1A receptors, which are involved in the regulation of mood, perception, and cognition. When ingested, 5-MeO-DMT is rapidly metabolized in the liver, and the resulting metabolites are excreted in the urine.
Effects of 5-MEO-DMT
The effects of 5-MeO-DMT can be extremely intense and can vary depending on the dose and method of ingestion. When smoked or vaporized, the onset of the effects can be almost immediate and can last anywhere from 15 minutes to an hour or more. When ingested orally, the onset can be slower, and the effects can last for several hours. There are researchers currently studying the intravenous use of 5 MEO DMT.
The effects of 5-MeO-DMT are often described as being more intense and profound than those of other psychedelic compounds. Users report experiencing a profound sense of unity and interconnectedness with the universe, as well as a loss of ego and a dissolution of the boundaries between the self and the external world.
Some users have reported experiencing mystical and transcendent experiences that are difficult to put into words, and many people have reported a profound sense of spiritual awakening and personal transformation as a result of using 5-MeO-DMT.
Risks and Side Effects of 5-MeO-DMT
The use of 5-MeO-DMT is associated with a number of risks and side effects, particularly when used in high doses or in conjunction with other substances. Some of the potential side effects of 5-MeO-DMT use include nausea, vomiting, diarrhea, dizziness, and elevated heart rate and blood pressure.
In rare cases, the use of 5-MeO-DMT can lead to more serious side effects, such as seizures, respiratory distress, and even death. It is important to note that 5-MeO-DMT is a very potent compound, and even experienced users should exercise caution and start with low doses.
This medicine can also be a very hard medicine to integrate due to the profundity of the experience. It may take weeks, months or even years to fully integrate this medicine.
Why would someone want to experience this medicine?
The toad has been used for its psychoactive properties for centuries, and people have used it to gain access to an otherworldly realm of experience.
One of the primary reasons people seek out the toad medicine is to have a transformative experience that helps them break free from old patterns and ways of thinking.
5-MeO-DMT is a very potent substance that can take you to the edge of the universe and beyond. It is a substance that is not to be taken lightly, and it can have a profound impact on your life if you use it with intention and respect.
When you take 5-MeO-DMT, you are taking a journey into the unknown. You are entering a space that is beyond words and beyond comprehension. It is a space of pure consciousness, and it can be both terrifying and beautiful at the same time.
For some people, the toad medicine is a way to connect with something greater than themselves. It is a way to tap into a universal consciousness that is beyond our individual selves. It is a way to experience the oneness of all things.
The beauty of this medicine is that it can facilitate a deep felt sense of our connection with the world around us (and beyond us) Toad/Bufo/5 MEO DMT has the power to take us beyond our biology and our limited sense of self, into a state of oneness with all that is. It is a profound and transformative experience that has the potential to bring us closer to the truth of who we are.
Toad medicine has the ability to connect us to our deepest truths and reveal aspects of ourselves that have been hidden or forgotten. It can offer a powerful healing experience that goes beyond the physical and psychological realms. As a medicine woman, I believe in the importance of creating a safe and sacred space for clients to embark on this journey. I feel I am reading my clients to meet their soul, sometime for the first time.
Integration
Integration is key when it comes to working with toad medicine and 5-MeO-DMT. These experiences can be life-changing, but without proper integration, the lessons learned can fade away quickly. By integrating the experience into daily life, one can continue to benefit from the insights and growth long after the experience is over.
I firmly believe that the integration of these experiences is vital. While the initial journey may be awe-inspiring and life-changing, the real work comes in taking the wisdom of the medicine and integrating it into our everyday lives. This is where the true healing takes place.
A client of mine said recently after her experience with 5 MEO DMT, “I wonder if there is really such a thing as “conscious consent” for this medicine.” What she was getting at, was that the conscious mind has no concept or context for this experience. So when you say “yes’ you really have no idea what you are saying yes to. This medicine can change you whole life.
Integration of toad medicine is VITAl, and is a process that requires patience, dedication, space, compassion, community, self-care, and ideal, a someone who has done their own deep work and who works with many supportive modalities.
We often find ourselves after a journey peeling back the layers and layers of our conditioning and rediscovering the truth of who we are and this reality. Through my own deep personal work, apprenticeships, studies, and work with clients, I have been truly dedicated to deep integration work with my clients. I believe many modalities are needed to support a clients process of of self-discovery, healing and awakening.
It's important to remember that these medicines are not a magic bullet, but rather a tool for self-discovery and healing. The key to a successful journey is to approach it with respect and intention, working with a highly qualified guide who understands this medicine well, as well as deep esoteric wisdoms, and the process of transformation and healing.
The chemistry of these medicines is complex, and we are still learning about their effects on the brain and body. But what we do know is that they have the power to connect us with something greater than ourselves. They can help us let go of our fears, our attachments, and our limiting beliefs, and allow us to experience a profound sense of peace and love. If we don’t take time to work with someone to integrate the experience, we can be come destabilized or miss the opportunity for real change.
COMMUNITY
Having community on this path is vital! As Ram Das says, “we are all just walking each other home.”
We are not meant to do this work alone. Indigenous peoples and those that have worked with plant medicines for centuries have had these medicines at the center of their cultures. They have been used for rites of passage and initiations to mark life events and to build connection and community.
Our Western model is quiet strange. We are very disconnected and when we enter this work it can feel confusing and lonely if you are not going through it with someone else. whether that is to share the deep existential truths and beauty experienced, or if you find you need support and care.
I have created the Psychedelic Integration Group Of Boston (so find us there if you need community)
Medicine women and practitioners need community as well. I have created medicine women circles for sharing and support each other. By connecting with other medicine women, my hope is to share our experiences and insights as we continue to gain deep understanding of the potential of toad medicine and how we can best support those who choose to work with it. We are constantly collecting real data about the effects of this powerful medicine and how we can best serve those who come to it seeking healing and transformation. (reach out if you want to join our medicine women circles)
UNDERSTANDING THE PROFOUNDITY OF THIS EXPEREINCE
How can we understand the ineffable?
It's important to note that this medicine is not to be taken lightly, and it's not for everyone. Most people will not do it more than four times in their life, if ever. It requires a deep level of surrender and trust, as well as a willingness to confront the deepest aspects of oneself. But for those who feel called to explore the potential of toad medicine, it has the power to unlock profound healing and spiritual transformation that can change lives in ways that are hard to imagine.
Toad medicine is a powerful teacher that helps us to see the world in a new light, with clarity and compassion. We may not yet fully understand the ways in which this medicine moves trauma through our bodies somatically, but we can feel the effects in the moments of pure bliss and connection that come after the journey.
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motherhood is The Strongest Psychedelic On The PLanet There is not a micr-dose option It is a full on heroic-Dose
It all begins with an idea.
Psychedelic Motherhood
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Motherhood as a Psychedelic
“Psychedelic means soul revealing. All that reveals our soul is psychedelic. To be a psychedelic mother is to know ourselves whole, share ourselves whole, and it that knowing and sharing, to love ourselves whole. It is too shed the trance of unworthiness, our patriarchal conditioning and masks, anything that is growth our soul inhibiting and to stand it what is true.”
Michaela Carlin
Motherhood is a certainly psychedelic. experience.
Psychedelics can be a profound tool to help women return to the truth of who they are by revealing the layers of wounding, conditioning, falsities, adaptive strategies and illusions. Motherhood can be a similar initiation into truth.
Motherhood is often described as a transformative experience that changes a woman's life forever. Similarly, psychedelic experiences are known for their soul-revealing properties. Both motherhood and psychedelics can challenge us to examine the deepest parts of ourselves, revealing truths we may have hidden or forgotten due to societal conditioning and pressures.
For women, these societal pressures are often deeply ingrained and internalized, and be complete unconscious. Women have been conditioned to hide their emotions and keep a stiff upper lip in the face of adversity. Mothers, in particular, are expected to be perfect caregivers, nurturing, and self-sacrificing at all times. This can lead to feelings of inadequacy and the loss of a sense of self.
The archetype of the mother can also be a double-edged sword. On the one hand, it represents love, nurturing, and compassion. On the other hand, it can be used to justify a woman's subjugation and subservience to her family and society. Women are often expected to conform to certain roles and behaviors, with motherhood being the ultimate expression of this conformity.
This is where psychedelics can come in as a powerful tool for self-exploration and growth. They can help women break free of the societal conditioning that has held them back and reclaim their sense of self. In a similar vein, motherhood can also be a transformative experience that leads to greater self-discovery. A
Just as an eclipse is a momentary blocking of the light, the journey of motherhood can obscure a woman's true self, even as it reveals it. Psychedelics can act as a light that shines through the darkness, illuminating the deepest parts of our psyche and showing us who we truly are.
Motherhood and psychedelics are both illuminating journeys. Both can offer paths to sovereignty and individuation, allowing women to break free from the expectations placed upon them and find their own truth. By embracing the transformative power of both, women can reclaim their sense of self and their place in society, on their own terms.
In conclusion, motherhood and psychedelics can be seen as complementary tools for self-exploration and growth. .
Motherhood is often described as a life-changing experience, but what if it was more than just a simple shift in perspective? What if motherhood is a psychedelic experience, revealing the deepest parts of our souls and bringing us closer to our true selves?
At its core, the psychedelic experience is about breaking down barriers and accessing parts of our psyche that are normally hidden. It’s about confronting the ego and surrendering to the unknown, and in many ways, motherhood is similar. From the moment a child is born, a mother’s sense of self is shattered, as she must confront a new reality that is both beautiful and terrifying.
This initiation into motherhood is not unlike a psychedelic trip, where the mind is opened to new and often overwhelming experiences. It’s a journey that can be filled with joy and wonder, but also fear, pain, and uncertainty. And yet, just as the psychedelic experience can be transformative, so too can motherhood be a catalyst for growth and change.
Like a psychedelic trip, motherhood can break down our preconceived notions of who we are and force us to confront our deepest fears and desires. It can strip away our egos and reveal the parts of ourselves that we may have been hiding from the world. And just as a psychedelic trip can bring a sense of oneness with the universe, so too can motherhood connect us with the primal, instinctual parts of our being.
But perhaps most importantly, both the psychedelic experience and motherhood can lead to a profound sense of love and connection. In the midst of the chaos and uncertainty, there is a deep sense of purpose and meaning that comes with nurturing another human being. It’s a love that can be all-consuming, but also deeply fulfilling.
Of course, it’s important to note that not all mothers have the same experience, and not all psychedelic trips are transformative. But for those who do undergo these journeys, the similarities are striking.
In the end, motherhood is a journey unlike any other, one that can be both beautiful and challenging. And while it may not involve the use of psychoactive substances, it can still be a profound and transformative experience, revealing the deepest parts of our souls and bringing us closer to our true selves.
Motherhood is not only a psychedelic experience but can also be psyche-ecliptic ((soul concealing) for many women.
Our societies and cultures have conditioned women to suppress their emotions, needs, and desires, and to focus solely on the roles and expectations assigned to them as caregivers and nurturers. This conditioning can result in a disconnection from one's own soul and truth, and can make it challenging for mothers to maintain a sense of self and individuality.
This suppression of the self can be even more pronounced for mothers causing a disconnect from themselves, their intuitive being, and ultimate their true ability to nurture from a place of wholeness.,
However, just as psychedelic experiences can be powerful tools for self-discovery and healing, motherhood can also be an initiation into the process of reclaiming one's sovereignty and embracing the journey of individuation.
By navigating the challenges of motherhood with intention and self-awareness, women can tap into the same transformative potential that is available through psychedelic experiences. This may involve exploring one's personal values, boundaries, and desires, enculturation, true nature and finding ways to integrate these into their role as a mother.
Psychedelics can be a powerful to help women and mothers see the layers of enculturation that has harmed them to regain the lost self.
Ultimately, both motherhood and psychedelics can be opportunities for women to connect with their souls and to break free from the conditioning that has kept them hidden and suppressed.
By embracing the psyche-ecliptic nature of motherhood and engaging in intentional self-discovery, women can move towards greater authenticity, empowerment, and fulfillment in their roles as mothers and as individuals
Reclaiming Feminine Wisdom and HealinG In The Psychedelic Renaissance
It all begins with an idea.
As the “psychedelic renaissance” continues to grow and gain mainstream acceptance, it is essential to acknowledge the need for a more feminine perspective.
Western society has long been dominated by a patriarchal medical model that attempts to compartmentalize and control the human experience. While the unprecedented surge of interest in sacred Earth medicines and traditional healing practices. has the potential to offer profound healing and transformation, it has also become increasingly psychologized, with the discourse and practices of Western psychology dominating the conversation. Converging with this psychologized model of psychedelic therapy, filled with psychological modalities and vernacular, is the big Pharma industry ready to synthesis and encapsulate Earth medicines into pill bottles. “Clinical trials,” "shadow work,” “psychedelic integration work,” and endless “processing of personal traumas,” is taking the place of indigenous community circles drinking sacramental medicines together to journey with the great Mystery of Spirit for an initiation into deeper wisdom collectively. Earth wisdom, and collective initiations and transformation, may just bedeviled by a psychiatrist in a pill to be taken at home alone.
The reintegration of sacred Earth medicines into the Western modern medicine model offers a unique opportunity for women to reclaim their roles as healers, ritualists, wise women and community leaders. But there the patriarchy model seems to be swelling in the United States.
As Maria Sabina, a Mazatec curandera, once said: "I am a woman who has seen much suffering, and I have learned much from the plants."
Psychologist James Hillman once spoke of Anima, the breath of life, the soul of the world, as something that had to be rescued by psychologists from theologians. Now, it seems that the breath of life needs rescuing again. Philosopher Bayo Akomolafe writes of the need to "decenter Western psychology," and many traditional healers and medicine women echo this sentiment.
Plant medicines and traditional healing practices are not just about psychological healing.. They are about connecting to the spirit world and to our ancestors. They are about healing the body, mind, and soul, not just the mind.
Many medicine women circles and healers, are calling fore new awareness in the and for plant medicines and traditional healing practices to be deeply rooted in ancestral wisdom and cultural traditions.
As a modern medicine woman, I have felt the call to reclaim my own indigenous roots and to draw on the ceremonial traditions of the ancient Celtics and Druids like drumming, chanting, calling on the guidance of the fire, water, earth, and air, and a community of sisters to gather in with interconnect web of live.
As a Western women it can feel a bit strange to allow oneself to be called back to honorng the elements, and purifying ourselves with smoke and water, and drumming to connect with the spirit world. The more I drum, dance and find the rhythm of the Spirit returning back in my blood, I feel the years lost in concrete buildings and heeled shoes.
As Maria Sabina said, "as indigenous medicine women, we are not just working with individuals, but with entire communities and even the planet," says Maria. "We cannot heal the world through individual healing alone. We need to recognize our interconnectedness and work together for collective healing and transformation."
While the discourse and practices of Western psychology have much to offer, and I have found them vital in my work my clients, and doing my own healing, I can also recognize the limitations of these approaching more and more and feel need to incorporate the deep wisdom and practices of traditional healers and medicine women, as vital.
We cannot neglect the importance of spirit and anamus in healing. We need to recognize the soul of the world and the wisdom of our ancestors. The psychedelic renaissance has the potential to be a powerful tool for healing and transformation, but we must approach it with respect for the wisdom and traditions of our ancestors and with a commitment to collective healing and transformation.
Psychedelic medicines have the power to unlock the deepest aspects of the psyche and offer profound insights into the interconnectedness of all things. However, the tendency to over-psychologize this experience can limit its healing potential. As women, we understand that the psyche is not just a product of individual experience but also a reflection of the collective. It is essential to remember that the healing power of psychedelics is not just for the individual but for the collective as well.
In this time of crisis, it is more important than ever to remember our interconnectedness with each other and with the planet. The need for healing extends beyond the individual and into our cultural systems at large. We must honor the deep wisdom of indigenous traditions that have long known the healing power of plant medicines, ritual, and community.
As a medicine woman rooted in my Celtic and Druid ancestry and the host of the Psychedelic Mom Podcast, my hope is to bring more women’s voices to the sacred medicine conversations,
As women, we bring a unique perspective to the psychedelic experience. We have a deep connection to the cycles of nature and the rhythms of the earth. Our bodies are intimately connected to the cycles of the moon, and our innate wisdom as mothers and caretakers makes us natural healers. As we reconnect with the wisdom of our bodies and the spirit of motherhood, we can bring a deeper understanding of the interconnectedness of all things to the psychedelic experience.
Motherhood is a sacred and transformative experience that has the power to awaken us to our deepest selves. As women, we are often taught to suppress our natural instincts and emotions, but motherhood allows us to reconnect with our intuition and our innate wisdom. The psychedelic experience can offer a similar awakening, allowing us to access our innermost truths and connect with the wisdom of the natural world.
To bring the feminine and the sacred wisdom of mother earth into the psychedelic renaissance, we must move away from the patriarchal model that has dominated modern medicine. We must honor the wisdom of indigenous cultures and recognize the deep connection between our bodies, our spirits, and the natural world.