Psychedelic Insights: A Radical Approach to Saving Our Planet

Imagine, for a moment, a world where guided psychedelic sessions have become the new norm and where psychedelic therapeutics have been recognized, understood, and applied not only for their mental and spiritual well-being benefits but also for their capacity to inspire and instill connection to the natural world.

Imagine a society that recognizes that all three of the aforementioned applications and benefits are inextricably linked and mutually synergistic.

A society that recognizes that, in order to maintain our hearts, minds, and souls, we cannot stand to forsake the very planet that supports us.

That, in saving the planet, we too are saving ourselves not only from physical destruction but from psychological and spiritual oblivion.

And yet, envision a society that realizes the totality of these metaphysical relations, as well as their grave implications when neglected, and gives mind and consideration to even the most abstract and, up until recently, nigh-on unthinkable strategies to remedy this most dire of situations.

I’m talking, of course, about the researched idea of psychedelics in catalyzing nature relatedness and environmental stewardship.

And not only the idea of it but the idea of actioning it to execute the next stage of climate activism and strategy that the planet so desperately cries out for.

And, no, I’m not talking about a hippie jam fest to channel consciousness energy into the ether in the hopes of tilting the energetic scales in favor of ecological awareness.

I’m talking about actioning and implementing these therapeutics to influence the minds of those most powerful.

Those who are in the most pivotal of positions. Those who make the most crucial decisions.

Those whom many in modern times are very keen to blame and accuse of suffering from the sinful attributes that forced us all into this mess to begin with—the sins of greed and apathy that charge the corporate machine upon its hellish path of environmental disregard and planetary destruction.

I’m talking about those who govern policies and operate enterprises.
CEOs and politicians.

“I used to think that the top environmental problems were biodiversity loss, ecosystem collapse and climate change. I thought that thirty years of good science could address these problems. I was wrong. The top environmental problems are selfishness, greed, and apathy, and to deal with these we need a cultural and spiritual transformation. And we scientists don’t know how to do that.” 

James Gustave “Gus” Speth, J.D., Co-founder of the Natural Resources Defense Council (NRDC) and World Resources Institute (WRI), former Dean of the Yale School of Forestry and Environmental Studies, former head of the United Nations Development Programme (UNDP), and former Chair of the U.S. Council on Environmental Quality

And I know it sounds naive. I know it sounds hopeful. And, above all else, I know it sounds radical.

But here is one of the best parts of it all; it is probably one of the least radical ideas to ever cross the collective consciousness of mankind.

By that, I mean, this idea of therapizing individuals within a society as a community-led objective to cultivate nature connectedness and environmental stewardship in an effort to stem the tide and cure the disease of environmental disdain is one which is neither novel nor radical.

It is both a central objective and tenet of multiple indigenous communities, religions, and faiths, both past and present, particularly those who employ psychedelic sacrament within their practices.

In fact, when put into perspective, this concept is one that is only regarded as radical when viewed through the lens of modern, technological society.

Take, for example, the Shipibo-Conibo people of the Peruvian Amazon. These indigenous communities have long integrated the use of ayahuasca, a powerful psychedelic brew, into their spiritual and cultural practices. Ayahuasca ceremonies are deeply rooted in their worldview, promoting a profound connection with nature and the cosmos. The Shipibo believe that through the visions and insights gained from ayahuasca, they can communicate with the spirits of plants and animals, fostering a harmonious relationship with their environment.

Similarly, the Bwiti religion of Gabon in West Africa employs the use of iboga, another potent psychedelic, as a sacrament. Bwiti practitioners use iboga in initiation rituals and healing ceremonies, which they believe offer direct communication with the natural world and ancestral spirits. This practice instills a deep respect for nature and encourages sustainable living practices, ensuring that their communities live in harmony with the environment.

These examples from indigenous cultures demonstrate a long-standing tradition of using psychedelics to foster environmental stewardship. Recent scientific research supports this idea, suggesting that psychedelics can indeed enhance nature relatedness and inspire pro-environmental behavior. A study published in the Journal of Psychopharmacology found that participants who had taken psychedelics reported increased feelings of connectedness to nature and were more likely to engage in environmentally friendly behaviors.

Moreover, a comprehensive review in the same journal highlighted that psychedelics could facilitate a shift in perspective, helping individuals transcend their self-centered viewpoints and develop a more holistic understanding of their place within the natural world. This shift is crucial for fostering the kind of cultural and spiritual transformation that environmental leaders like James Gustave Speth argue is necessary for addressing the root causes of our environmental crises.

The potential of psychedelics to inspire environmental stewardship is further supported by anecdotal evidence from climate activists. For instance, Sam Gandy, an ecologist and researcher, has noted that his personal experiences with psychedelics have profoundly influenced his environmental activism. He believes that these substances can help individuals reconnect with nature on a deep, emotional level, fostering a sense of responsibility and urgency to protect the planet.

In the context of climate activism, the integration of psychedelics could be revolutionary. By facilitating a profound sense of interconnectedness, these substances could motivate those in positions of power—CEOs, politicians, and policymakers—to prioritize environmental sustainability over corporate profits. 

The radical shift in perspective brought about by psychedelic experience might just be the key to breaking through the apathy and greed that have long hindered meaningful environmental action.

While the idea may seem unconventional, the evidence supporting the use of psychedelics to foster environmental stewardship is compelling. Indigenous practices, scientific research, and personal testimonies all point to the profound impact these substances can have on our relationship with nature. As we face an unprecedented environmental crisis, it is crucial to explore all potential avenues for fostering a deeper connection to our planet and inspiring the actions needed to preserve it.

And, as mentioned by Gandy, while such questions and details of which interventions would work most effectively or how exactly sustained effects would be maintained are still up in the air, the overarching idea of strategically instilling environmental stewardship remains potent.

If we were to crack the code on how exactly these medicines inspire lasting notions of nature connectedness and environmental pro-activism, why would we not apply them to the areas (and people) within society which would effect the largest and most desperately needed of changes?

And, with thanks to the many indigenous communities who have mastered the correct and proper implementation of these psychoactive interventions to achieve this goal, the precursor model pointing towards how we may accomplish this within the West exists already to guide us.

To add to the aforementioned quote by James Gustave Speth; we are most certainly in “need of a cultural and spiritual transformation,” and while “we scientists don’t know how to do that,” perhaps psychedelics do.

References:

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