Opinion

"The Search for a North American Psychedelic Ritual" - PSA's Sunday Sound-Off: November 1, 2026

Plus: "Does Psychedelic Ministry have a Place in Higher Education?" and the PSA NewsWire Highlights of the Week!

By PSA Media Team and Jim Tate

Contributor

November 1, 2026 · 7 min read

"The Search for a North American Psychedelic Ritual" - PSA's Sunday Sound-Off: November 1, 2026

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PSA’s Sunday Sound-Off: November 1st, 2026

The Sunday Rundown

The Search for a North American Psychedelic Ritual
ICYMI: Does Psychedelic Ministry Belong in University Programs?
PSA NewsWire Highlights of the Week: November 1st, 2026

The Search for a North American Psychedelic Ritual

By Jim Tate

Source: The Chronicles of Kykeon

Somewhere this weekend, in a rented farmhouse that could be in Ohio or Oregon, a facilitator will light a bundle of sage, cue up a recording of Shipibo icaros on a Bluetooth speaker, and invite a dozen Americans with mortgages and retirement accounts to drink from a ceremonial cup. Some will be moved. Some will feel faintly ridiculous. Most will not know where any of it came from.

I don’t write this to mock them. I write it because I have spent years in the archives of the psychedelic revival, and I keep running into the same quiet problem. We have the molecules, we have growing clinical evidence for a few of them, but what we don’t have is a ritual of our own. So, we borrow, and the borrowing has costs that rarely show up in the retreat brochure.

Old ceremonies were once new

The first thing the record teaches is that ceremonies we treat as timeless were often assembled within living memory, by people answering the pressures of their own day.

The Native American Church, the most important peyote tradition in the United States, took shape on the reservations of western Oklahoma in the 1880s. It was incorporated under Oklahoma law on October 10, 1918, largely to defend its sacrament against prohibition efforts. Its Half Moon and Cross Fire ways blend older Indigenous practice with Christian elements. The ceremony is ancient in its roots and modern in its form, built by people living through the reservation era.

The same is true in Brazil. Santo Daime was created in the 1920s and 1930s by Raimundo Irineu Serra, a rubber tapper in Acre. The União do Vegetal emerged in 1961 under José Gabriel da Costa. Both took an Indigenous Amazonian brew and set it inside a Christian and spiritist frame that made sense to workers of the rubber frontier. They did not copy a ritual. They made one.

That is my central point. Respecting these traditions means recognizing that they were authored. Their founders looked hard at their own lives and built something to fit. Imitating the outward form does not repeat that act. It skips it.

What the borrowing cost

The second lesson is that cultural borrowing in this field has left damage behind, and much of it fell on women and Indigenous communities who rarely got to tell the story.

In 1955 R. Gordon Wasson sat in a velada led by the Mazatec curandera María Sabina. His account ran in Life on May 13, 1957, under a title an editor chose: “Seeking the Magic Mushroom.” Wasson disguised her name, but the disguise failed, and seekers followed him up the mountain. Sabina later said she regretted the encounter and felt the mushrooms lost their force once strangers arrived. She is remembered mostly as a character in Wasson’s story. She was a healer with her own practice, and that practice did not survive Western enthusiasm intact.

Peyote tells a slower version of the same story. Congress wrote that protection into law in 1994, after the Supreme Court held in Employment Division v. Smith (1990) that the First Amendment did not shield it. That exemption belongs to Native practitioners. Outside demand for “authentic” peyote ceremony puts pressure on a plant that a living church depends on.

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What the science shows, and what it doesn’t

Here I want to be careful, because the case for a homegrown ritual is easy to overstate.

The strongest scientific idea in this space is context. Robin Carhart-Harris and colleagues argued in 2018 that classic psychedelics make the brain unusually sensitive to its surroundings, so set and setting shape outcomes. That paper is an opinion piece laying out a hypothesis, not a trial. Some of the better supporting data comes from Mendel Kaelen and colleagues, who interviewed 19 patients in an Imperial College London psilocybin study for treatment-resistant depression. How patients experienced the music predicted how much their depression dropped a week later.

Outside psychedelics, the ritual research is more interesting than most people realize. In three experiments, Michael Norton and Francesca Gino found that people assigned to perform novel rituals after a loss reported less grief, and the benefit held even for participants who said they did not believe in rituals. The mechanism they identified was a restored sense of control. A 2018 review by Nicholas Hobson and colleagues gathered this growing literature and concluded that rituals work by regulating emotions, goal states, and social bonds.

The evidence suggests rituals help through structure, attention, and shared meaning, and that a newly invented ritual can do real work. I can find no study showing that an imported ceremony outperforms one built from the participants’ own culture.

What a North American ritual might look like

We are not starting from scratch. In American Trip, the historian Ido Hartogsohn shows that mid-century America produced its own various sets and settings. LSD took on vastly different aspects if it was experienced in CIA labs, psychiatric wards, or the Haight-Ashbury neighborhood. Timothy Leary, Ralph Metzner, and Richard Alpert tried to give that era a liturgy by adapting the Tibetan Book of the Dead. It was a borrowing too, but it was also an honest attempt to build something for their own people.

The clinical session that Johns Hopkins researchers set down in their 2008 safety guidelines may be our most widespread psychedelic ritual, though nobody calls it one, it involves careful screening, preparation meetings, a room furnished like a living room, eyeshades, a curated playlist, two trained monitors, and follow-up afterward. Strip away the clinical language and you have the bones of ceremony: preparation, launch, voyage, return.

What it lacks is what the Native American Church and Santo Daime supplied for their people: community, continuity, and a language of meaning that participants already share. A North American rite worth having would draw on our own materials. Our traditions include the vigil, the wake, the camp meeting, the recovery circle, and the hospice bedside. Our insistence on informed consent and medical screening is itself a cultural value. And it would carry a debt we pay forward, by supporting Indigenous-led peyote conservation and by keeping our hands off ceremonies that were never offered to us.

What is necessary and important to ‘setting’ that adds potency to the psychedelic experience? Research is under way right now to answer that question at the Carhart-Harris lab at the University of California San Francisco. The clinical trial is titled: “Investigating the Interaction of Psilocybin and Context of Its Administration in Healthy Volunteers.” The stated purpose is to “evaluate any interaction effects between an oral dose of psilocybin and the surrounding context (set and setting).”

The Greeks did not import their mysteries. Whatever was in the kykeon at Eleusis, the rite belonged to Athens and was shaped for Athenians. Let’s honor María Sabina and her legacy. Let’s respect all those down through the centuries who carried the fire and shaped it to reflect their time and their place. Let’s honor them best by doing what they did: looking hard at our own time and building something true to it.

Editor’s Note: This essay was originally published by The Chronicles of Kykeon over on Substack. Be sure to like, share, and subscribe!

ICYMI: Does Psychedelic Ministry Belong in University Programs?

In this clip from "Evaluating the Next Generation of Psychedelic Higher Education,” PSA Founder Jack Gorsline asks whether psychedelic ministry and seminary work have a place in the University Psychedelic Education Program (U-PEP), which works with faculty across American higher education. With so many institutions running divinity schools, he points to Yale Divinity School as a natural fit.

Full conversation: https://www.youtube.com/watch?v=zl5tBwdR9PQ