Recently, like millions of others around the world, I listened to a conversation on The Joe Rogan Experience between Joe Rogan and Robert F. Kennedy, Jr., aired on February 27, 2026 (1). In the discussion, HHS Secretary Kennedy spoke at length about promoting healthy nutrition and tackling health insurance fraud. While nutrition is undoubtedly an important subject, my attention was drawn instead to another topic—one that lies close to my heart: the use of psychedelics in medical and therapeutic settings, and what I perceive as the implicit threat this poses to our freedom.
About halfway through the conversation, the discussion turns to the promise of psychedelics—particularly in treating veterans with post-traumatic stress disorder, but also in addressing severe opioid addiction and depression (2). Both Joe Rogan and Robert F. Kennedy, Jr. express optimism, describing psychedelics as powerful tools that could help individuals lead happier and more productive lives.
Kennedy states that these substances have the potential “to rewire your brain,” referring to the well-documented neuroplasticity observed in the days following psychedelic use, which may underlie their capacity to catalyse behavioural change. Rogan then poses a rhetorical question: “Who could possibly be against this?”
Both men agree that such treatments should be offered within a clinical setting, with Kennedy emphasizing the need for further trials and the development of rigorous therapeutic guidelines before broader access is granted—an effort, as he frames it, to avoid a “Wild West” scenario.
And while I share their enthusiasm for psychedelics, I, both as a physician and an ayahuasqueira, see a profound threat to our (religious) freedom when authority over these substances is placed exclusively in the hands of what might be called the “church of medicine.” The medical-therapeutic framework is founded on a materialist, reductionist view of what it means to be human, one that leaves no room for spirituality and fails to take seriously the subjective experience of those who engage with these substances.
Just as physical nourishment forms the foundation of bodily health, human cultures across time have recognized that certain plants can facilitate contact with the spiritual world—serving, in a sense, as a kind of spiritual nourishment. And yet, more than what we eat, it is our spiritual life that shapes who we truly are.
To draw psychedelics further into the medical domain—to medicalize them—while the spiritual use of ancient plant medicines in the West remains criminalized (3), risks undermining religious freedom (4).
My firm impression is that the broader implications of the current Western approach to psychedelics are often overlooked—even by those who consider themselves advocates of medical freedom. With the medical-therapeutic establishment at the helm, a vital dimension of human experience is once again at risk of being medicalized (5).
The growing push for clinical trials, conducted in partnership with the pharmaceutical industry and commercial investors, is shaping a model in which patients—under strict supervision, in controlled clinical environments, and under the care of medical or psychiatric professionals—are permitted to consume psychedelics.
Within this framework, access becomes mediated by institutional authority.
At the same time, many of the physicians and scientists leading what is often described as the “third psychedelic wave” are thrilled about the emergence of a significant new market (6). Interest from the pharmaceutical sector, alongside investment from Silicon Valley, reflects growing attention to the commercial potential of combining psychedelics with therapeutic models (7). A glance at the trade shows and conferences where “cutting-edge” psychedelic science is presented suggests that this field is widely regarded (to put it lightly) as a space of substantial economic opportunity or a new market opportunity to be capitalised on (8).
We must reckon with the fact that many of the substances now classified as so-called psychedelics have been part of human life for millennia. Across cultures worldwide, rich shamanic knowledge and spiritual traditions have developed around the use of plant teachers—including ayahuasca, psilocybin mushrooms, peyote, iboga, and many others—for healing, guidance, and divination (9). This living tradition forms part of our shared human heritage (10).
These are, without question, extraordinarily powerful substances—ones that call for deep respect and reverence. To encounter them within a context that is loving, spiritually grounded, and fundamentally egalitarian—shared with others as equals—would be a profound gift for anyone.
And yet, even the language we use to describe these substances deserves closer examination. What we commonly refer to as “psychedelics” is a relatively recent framing, one that sits within a narrow medical paradigm. In many indigenous traditions, what are often called “plant teachers” are not viewed simply as biochemical agents, but as living sources of knowledge, revered spirit guides—capable of offering insight, guidance, and healing within a relational, spiritual context, through visions and dream states.
The narrow medical framework carries an inherent inequality between the physician or therapist and the person labeled as patient (11). The prospect of having to share one’s innermost stirrings with a sceptic who—at the very moment one is most open and vulnerable, in the days or weeks following the use of a substance capable of inducing profound psychological and emotional openness, and healing—proceeds to evaluate that experience against predetermined stringent therapeutic guidelines is, to me, deeply troubling.
Within the Western clinical model, the psychiatrist or physician is present only as a “sitter,” abstaining from the substance so as to preserve an objective lens. This stands in marked contrast to many shamanic traditions, in which those who guide others are precisely those with deep personal experience of the plant teacher—and who are therefore able to hold a spiritually grounded and safe space within which people can find genuine, lasting healing.
These sacred plants belong to all of humanity and form part of humanity’s shared inheritance. To place them exclusively under the authority of what can be termed the “church of medicine” risks severing them from that broader human and spiritual context.
We must also remain mindful of recent years, when medical “experts” were entrusted with determining what was best for public health, and how, under the guise of safety, this led to widespread social isolation and restrictions on movement and association that raised serious questions about the protection of fundamental human rights (12,13).
What grounds, then, do we have for trusting that same establishment to define the conditions under which people may safely engage with these so-called psychedelics?
And speaking of these broader concerns, I would like to express my appreciation to both Joe Rogan and Robert F. Kennedy, Jr. for their role in bringing questions of public health and institutional trust into wider public awareness. The first time I truly engaged with Kennedy’s perspective was during his appearance on The Joe Rogan Experience in June 2023, in a wide-ranging conversation (14). That moment marked a turning point for me.
During a long drive from northern Minas Gerais toward Rio de Janeiro, my husband and I listened to the entire three-hour conversation without pause. Even as a physician already deeply skeptical of pharmaceutical industry influence—more so, I think, than most of my colleagues—I found his account both moving and thought-provoking. It led me to explore his work more deeply and to begin examining the history of vaccines through a broader range of sources.
Central among these was Dissolving Illusions: Disease, Vaccines and the Forgotten History by Suzanne Humphries and Roman Bystrianyk—a meticulously referenced work that remains largely unknown within mainstream medical circles, and that I found impossible to ignore (15). This broader inquiry made me increasingly aware of the complex relationships between public health institutions and the pharmaceutical industry—and of the powerful economic incentives that shape this landscape, ones that don’t necessarily make our health the number one priority.
In the Western world, many of these spiritual traditions remain unfamiliar. Across both Europe and the United States, much of this shamanic knowledge has been lost over the centuries. At the same time, forms of traditional plant knowledge—including herbalism and homeopathy—were marginalized or suppressed and in some cases criminalized in the early 20th century, particularly as modern pharmaceutical systems became more dominant (16).
As a result, our thinking and discourse are deeply shaped by a materialist conception of what it means to be human. In the words of Terence McKenna: “The rational, mechanistic, antispiritual bias of our own culture has made it impossible for us to appreciate the mind-set of the shaman. We are culturally and linguistically blind to the world of forces and interconnections clearly visible to those who have retained the Archaic relationship to nature.” (10)
Within this framework, we tend to speak of becoming happier and more productive, rather than of seeking connection with deeper or higher aspects of ourselves. Plant extracts are treated as substances or products—divorced from the contexts in which they were traditionally used, and separated from the knowledge and traditions that gave them meaning. They are approached as if they follow a simple dose–response relationship, in which context plays no role.
This, I would suggest, reflects a profound misunderstanding.
And yet, I recognize that enthusiasm for psychedelics. Robert F. Kennedy, Jr. and Joe Rogan are right to point to their transformative potential.
When I first took ‘magic mushrooms’ in the Netherlands—where they have been legally available in so-called smartshops since the mid-1990s (17)—I found myself thinking: everyone should experience this, at least once. The visual effects I encountered were magical, and the experience itself was imbued with a sense of clarity, openness, and love.
Years later, when I gathered the courage to take a tab of LSD at a music festival, I was met with an overwhelming sense of unity with all that exists—a profound connection to the beauty and abundance of the universe. It is an experience that has stayed with me, and one I would wish for others to encounter.
After such experiences, I began to see how far removed many of the fear-based narratives I had encountered in the media were from my own lived reality.
That same trust guided me years later when ayahuasca came into my life. I did not feel the need to search the internet for others’ accounts; instead, I followed my intuition, prepared myself physically and mentally, and ensured that I had the time and space to fully receive whatever might unfold.
I took a week away from my work as a physician, set out on a long bicycle journey, and spent several days immersed in nature. My first encounter with this ancient medicine of the Amazon rainforest took place in the forests of Veluwe, in the Netherlands, among a group of experienced practitioners for whom this was a deeply spiritual practice. There was dedication, support, and a sense of freedom.
It was the summer of 2020.
I was searching for answers to deeper existential questions. For years, I had questioned the meaning and direction of my work as a physician—wondering whether meaningful change from within the system was truly possible. My work in elderly care had revealed to me how closely intertwined the pharmaceutical industry is with modern medicine, and through independent study I began to recognize recurring patterns of fraud, corruption, and influence in the promotion of prescription drugs.
I eventually specialized in deprescribing—the careful tapering and, where appropriate, cessation of medications. I have written previously on Brownstone about my professional experiences with discontinuing psychiatric drugs (18), in part inspired by the profoundly moving book Unshrunk by Laura Delano (19).
As a young physician in the Netherlands, I witnessed many elderly patients improve dramatically when I was able to substantially reduce or discontinue their long-term use of psychiatric drugs, pain medications, and cardiovascular agents such as antihypertensives and statins. That work was deeply gratifying—recognized by colleagues and appreciated by families.
Yet in the years leading up to 2020, I increasingly found myself questioning the limits of what I could offer. While I was helping people by critically reviewing their often-extensive medication regimens, I began to ask: what did I truly have to offer in terms of healing? My medical training and the contents of my physician’s bag felt woefully inadequate in the face of deeper human needs.
During the lockdown period, I watched many of my elderly patients experience profound social isolation, with visible and lasting effects on their well-being. For a physician who had spent nearly a decade devoted to her patients’ quality of life, this was deeply painful—and, to my mind, a sign that the measures being implemented had lost sight of what public health is fundamentally about. This was also a time of deep personal reflection. I found myself increasingly uncomfortable with the climate surrounding the Covid-19 measures—one in which legitimate scientific questions, particularly about the long-term effects of newly developed vaccines, were met with institutional pressure rather than open inquiry, and in which the space for genuine informed consent had quietly disappeared. Unable to serve my patients in the way my integrity required, I ultimately stepped back, temporarily, from clinical practice (20).
Drawing on my knowledge of the harms associated with long-term psychiatric drug use, I initially followed with great interest the growing body of national and international research into the use of psychedelics within medical settings. The early results were promising, and my own experiences had made me deeply optimistic.
How remarkable it would be if we could help free people from years of severe depression through such approaches. Who, indeed, could be against that?
Years later, I came across an article by a group of psychiatrists from Groningen—the city where I was born and where I completed my medical training. Writing in 2022, they warned of the societal dangers of “conspiracy theory” thinking, and proposed that certain people might appropriately be classified within a psychotic spectrum—a framing that, in a psychiatric context, is never without consequence (21).
From that same department, incidentally, “groundbreaking” research into psychedelics is being conducted—often involving patients labeled as “treatment-resistant,” a term that, as Laura Delano has repeatedly argued, deserves critical scrutiny. The underlying logic is difficult to ignore: when individuals do not respond to years of medication and therapy, the failure is not attributed to the limitations of the model or the drugs prescribed—but to the patient. It is the individual who is “resistant;” the treatment cannot be at fault.
In such cases, more invasive interventions are reached for, among them electroconvulsive therapy, a practice whose risks and long-term effects remain deeply contested. Now also psychedelics are being offered within a tightly controlled clinical framework, under the supervision of the same psychiatric system.
For me, this raises deeply troubling questions about power, interpretation, and consent. It is not a model of care I would wish for anyone to be subjected to (22).
But what, exactly, are “psychedelics?” The term—literally meaning “mind-manifesting”—was proposed in the late 1950s in the United States as a neutral label for a broad group of these substances being studied with great enthusiasm by Western scientists (23).
Shortly before that, not coincidentally preceding the turbulent 1960s, LSD had been accidently synthesized in the laboratory, and the psychoactive properties of DMT—a naturally occurring compound also found endogenously in the human body—were identified. Dimethyltryptamine is structurally similar to serotonin and is present in both plants and mammals. In time, these substances came to be classified under the most restrictive legal categories (Schedule I) in many countries (24).
Many of the classic psychedelics (LSD, DMT, psilocybin, mescaline) are, in fact, synthetic derivatives of naturally occurring consciousness-expanding substances found in plants, but there are also non-classical psychedelics, including ketamine and MDMA, and many other laboratory-synthesized compounds (25).
In his bestselling book How to Change Your Mind (2018), Michael Pollan offers a compelling account of the modern history of psychedelics (23). His work has undoubtedly contributed to a renewed public interest in—and growing acceptance of—these substances. Notably, he also reflects on his own cautious personal experiences, presenting them in the form of a kind of travelogue, and in doing so seeks to move beyond the studied detachment that has often characterized contemporary psychedelic research.
Pollan also recounts the early involvement of organizations such as the Central Intelligence Agency and its predecessor, the Office of Strategic Services, including their use of LSD in experiments aimed at exploring mind control—sometimes involving both military personnel and unwitting civilians—as well as their extensive influence on public narratives (26).
While these substances were taken up by elements of the counterculture, they were also rapidly stigmatized through sensationalized reporting. Over time, public perception became strongly shaped by narratives of psychological danger and lasting harm—impressions that persist today. As a result, many people still carry a learned fear or unease when confronted with the idea of psychedelics.
Medical and scientific research into psychedelics was also curtailed from the mid-1960s onward and eventually brought to a halt—despite promising results observed in individuals suffering from severe addiction and depression (27). That first generation of researchers expressed enthusiasm not only for the remarkable therapeutic potential of these substances, but also for the profound, often mystical experiences reported by participants—and, in some cases, by the researchers themselves. The so-called “Good Friday Experiment,” conducted by Walter Pahnke in 1963, remains a well-known example (28).
From the mid-1990s onward, cautious efforts emerged to revive this line of research (29), with contemporary investigators keenly aware of the need to distance themselves from earlier controversies and cultural associations (30). This new generation of researchers has sought to emphasize objectivity—long regarded as a central ideal of the scientific method—and it is not uncommon to hear scientists underscore, sometimes with a sense of professional pride, that they have no personal experience with the substances they study.
Since early 2021, Brazil has been our home—we came for both personal and spiritual reasons, drawn above all by the desire to study ayahuasca within its living spiritual context, and we have stayed for the depth of practice and healing that followed. These ceremonial contexts brought me into deeper contact with my own ancestry and opened a direct path into lived spirituality.
In Brazil, a remarkable legal framework has emerged: the use of ayahuasca was officially permitted within spiritual and religious contexts at the end of the 1980s (31). At the same time, and at the insistence of those for whom it is a sacred sacrament, its commercialization was explicitly prohibited (32).
Traditions such as Santo Daime eventually made their way to the Netherlands. In the mid-1990s, the Amsterdam church “Céu de Santa Maria” was established and later obtained legal recognition. For years, it functioned openly and without major interference—until the use of ayahuasca was once again criminalized in 2018 (33).
In this shift, considerations of medical safety appeared to take precedence over the protection of religious freedom.
What distinguishes the Brazilian ayahuasca tradition—and Santo Daime in particular—from most other shamanic contexts is its fundamentally communal and egalitarian character. The medicine is not administered by a healer to a participant; it is consagrated together, as a group, in shared song and prayer. Participation is accessible to all: contributions, where asked, are modest and intended only to cover costs, and those who cannot pay are welcomed regardless. This is a sharp contrast with the commercialized settings and traveling shamans increasingly common across the United States and Europe—and it is not incidental. The communal, non-commercial structure is itself part of the healing.
Many of the most compelling testimonies come from individuals who have encountered these substances—whether described as psychedelics or plant medicines—within intentional, spiritually grounded contexts.
The increasing medicalization of psychedelics, however, raises serious concerns. In the interest of protecting both religious freedom and cognitive liberty, safeguards should be established to ensure that access is not limited solely to those designated as patients or defined within psychiatric frameworks but guaranteed for all people.
Commercialization must likewise be resisted, and Big Pharma kept at the door—not only given the safety concerns and delicate questions surrounding neuroplasticity, but because what is at stake is far greater: cognitive liberty, the right to one’s own inner life, and the preservation of a sacred practice that medicalization threatens to hollow out. The church of medicine—of which psychiatry is a part—must not be allowed to determine, from within its reductionist, materialist framework, what constitutes a ‘safe’ setting.
Plant medicines are sacred. They carry a rich shamanic tradition and are, at their core, part of what it means to be human. Psychedelics within a medical-therapeutic context push us further into the hands of the same system that incentivizes profit over health, and symptom regulation over healing. Plant medicines within a ceremonial, non-commercialized context—not reduced to extracted compounds and calibrated doses—are powerful instruments for bringing us back into contact with ourselves and with nature.
“It cannot be said too often: the psychedelic issue is a civil rights and civil liberties issue. It is an issue concerned with the most basic of human freedoms: religious practice and the privacy of the individual mind.”
— T. McKenna, Food of the Gods (1992/ed. 2021, p. 298)
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