Adult society has
systematically
deprived young
people of the
preparation
and
supervision that
are necessary
to maximize
the benefits
and minimize
risks of these
substances.
SINCE THE 1960s, most psychedelic users in industrialized
societies have been introduced to mind-expanding substances within a youth subculture. These illicit drugs have
been of unregulated purity and potency. Adult society has systematically
deprived young people of the preparation and supervision that are neces-
sary to maximize the benefits and minimize risks of these substances. Many
Americans who might otherwise want to legalize psychedelics suddenly
support prohibition when they hear news reports or speeches about the
menace to our youth posed by drugs. Even those who might wish to share
their positive experiences and knowledge with their children are afraid of
the legal risks. Elders in our society do not offer young psychedelic users
"any beneficent or guiding adult presence, thus increasing the likelihood of
disorganizing and dangerous consequences."1
When I was a teenager in the 1960s, I decided I wanted to try LSD after reading about it in
Life magazine. I took acid for the first time when I turned 16; it was a birthday gift from my
brother. I had a wonderful trip in my family's house. By the time my son became a teenager,
I had read a lot about psychedelics and was well-informed on the subject. When my son
became interested in drugs, I wanted to turn him on. But that was back when the Drug War
was in full force; the DARE program was training kids to turn in their parents to the police.
I was afraid if I gave him supervision, he might say
something to somebody that could get me arrested or
cause my license to be revoked. But he went ahead and did
it on his own. First he smoked pot. When he took one puff
of pot he felt good, when he took six puffs of pot he felt
even better. He felt good when he took one hit of acid, so
he took six hits hoping to feel even better. Then he had a
horrible trip. He was howling at the moon when the
police picked him up. He spent the night in a psychiatric
ward and was treated horribly by the staff. He was okay
the next day, but the whole terrible scene could have been
avoided if I had been allowed to turn him on.2
The cloud of fear around the subject of young people and drugs means
some young people have drug problems that could have been avoided. The
following account is by a neuropsychologist who helped prepare protocols
for psychedelic experiments and had met many of the scientists who were
involved in psychedelic research. She declined to "turn on" her son, despite
being well-qualified to do so:
This example illustrates how it can be dangerous to
fail to prepare a young person for
the inevitable encounter with the
opportunity to use drugs. While
problems with drugs seem
particularly common in Western
society, the desire to alter con-
sciousness appears to be univer-
sal, and cross-cultural. Small
children commonly display an
inborn drive to alter their
consciousness, inducing dizziness
via hyperventilation, whirling,
and oxygen deprivation.3
Not surprisingly, adolescents around
the world are often attracted to
psychoactive drugs. Is there a way
drug use can be integrated
beneficially into a healthy
culture? The examples below
offer a glimpse of how such a
vision might be achieved. Closer
to home, later examples show
how some California families
have taken their own steps by
providing safe contexts for young
people to have psychedelic
experiences.
Examples from other cultures
In some pre-industrial societies, puberty initiation
rituals transform the adolescent into a young adult ready
to work, raise a family, and take on community responsi-
bilities. Often, these rites incorporate psychedelics.
Richard Evans Schultes reported that ayahuasca was used
in the northwest Amazon "to fortify the bravery of male
adolescents who must undergo the painful yuruparí
initiation ceremony."4
Writing about the Machiguenga
people of Peru, Ethan Russo observed:
What I can say about this is that Machiguenga children
(boys) have this experience as an integral part of their
religious upbringing. It is part and parcel of their world
concept and manner of living. Ayahuasca (kamarampi) is a
window on enlightenment, a portal to divination, and a
teacher of plant, hunting and spiritual knowledge. The
kids accept it in that context and none see it as a "kick" the
way American youth might brag about sneaking a swig of
bourbon from the old man's stash. Rather, they enjoy it for
the same reason other members of the tribe do: it is a
thrilling experience that binds the tribe in their philosophy
and mutual interdependence to survive and thrive in
an eternally challenging environment. 5
Above: A young Huichol boy who is part of the peyoteros that have returned to the community. Eagle and
turkey feather adorned hats symbolize that one has participated in the pilgrimage. Photo by Stacy B. Schaefer.
The mestizo congregations of the Brazilian ayahuasca
churches continue the tribal
custom of introducing young
people to their sacrament and its
proper use. In the Uniao do Vegetal
(UDV), young children are often
given a spoonful of ayahuasca
before they are considered old
enough for full servings.
In our own country, adoles-
cents often actively participate in
the Native American Church.
Younger children are less likely to
consume peyote at NAC road
meetings (ceremonies), although
one of the first Navahos to use
peyote started at age ten.6
Each September in the Four Corners
reservation, the Navahos have an
annual ceremony to encourage the
school children to have academic
success in the coming year. Some
of the youths consume a token
amount of peyote, and others put
their finger to their mouth after
touching the medicine. This
ceremony has been spreading to
other tribes; for instance the
Washo held their first ceremony
for students in 2002.7
Unlike the NAC, the Huichol Indians of Mexico may
begin taking peyote around age six.8
The Huichol believe that the best time to learn how to use peyote is during
early childhood. Children should have reached "the age of
understanding" so they can verbally articulate their
experience. Rather than fix a chronological age for
initiation, the maturity, interest, and personal circum-
stances of each child are individually considered. The
Huichol find that pre-pubescent children can integrate a
peyote initiation better than an adult whose mind is
already rigid, or an adolescent going through the confu-
sion of role transition and sexual maturation.9
Again, young people are introduced not only to the
plant cherished by their people, but also the values and
traditions surrounding it. Susan Eger and Peter Collings wrote:
Through their observance of and participation in the
ceremonies, children come to understand the sacredness
of peyote and learn to esteem it at a very young age. Most
children, although given peyote to taste and to play with
when they become curious about it, do not actually
consume it in doses large enough to produce
visions until at least eight years of age. But
because of the frequency with which the
children attend the ceremonies and watch
the performance of ceremonial duties, by the
time they actually do partake of peyote, they
are sufficiently clued in to be able not only to
experience prototypical, expected visions but
to interpret them with some degree of
accuracy and to remember their significance.
As soon as they are given responsibilities in
the religion, they begin teaching their
younger siblings. Children can begin their
training toward the priesthood at the young
age of ten and, if they stick to it, be fully
initiated mara'akame by the age of twenty.10
Harvard psychiatrist Harrison G. Pope
reported that boys in various West African
tribes use Tabernanthe iboga in ceremonies
supervised by their priest, fathers, and
uncles.11
She does not drink
because she
considers alcohol to
be an inferior drug.
In contrast to the way
I was at her age,
she has no curiosity
about different
mental states.
In Gabon, children participate in the
nocturnal ngoze rituals in which members
of the Fang tribe consume T. iboga.12
Giorgio Samorini observed that in the Bwiti religion,
"This iboga baptism may be experienced at any age, as is the Catholic baptism.
Currently, in some sects there is a tendency
to initiate relatives, especially their chil-
dren, from ages 8 to 10, which is followed
by a second initiation as adults." Samorini
noted that the Bwiti leader Owono Dibenga Louis Marie
"has during the past few years created the `Iboga Youth
Movement', so that the new generations may get better
acquainted with the Buitist creed."13
Rites for our culture
Our industrialized technocracy delays adult responsi-
bilities in order to extend education as preparation for
employment in a complex economy. Living in limbo,
modern teenagers are often unable to achieve fulfillment
through part-time after-school retail or food-industry jobs
and obeying church-sponsored vows of sexual abstinence.
Without adult responsibilities, privileges, or experience,
young people in our society still find ways, not necessarily
good ones, to assert the autonomy of adulthood. Substance
abuse is one of many problematic responses to the confus-
ing world with which adolescents are faced. A minority of
educators, social scientists, and mental health profession-
als are begining to suggest that the creation of new,
meaningful rites-of-passage could help young people take
on their adult roles, accepting responsibilities as well as
freedoms.
What might a modern rite of passage in our own
culture look like? Inspired by indigenous examples, and
unwilling to deprive their children of the benefit of their
own experience, some parents have chosen to create
rituals for their children using psychedelics.
The following examples are from middle
class California families that I interviewed
in the 1990s. To protect the families,
publication of these interviews was delayed
until all children had reached age 18.
Providing guidance, of course, need not
always involve families taking psychedelics
together. The father interviewed below, an
author of books about sacramental plants,
chose to give his daughter the tools and
information to create her own positive
experience:
My daughter always knew that I used
psychedelics because there are books about
them all over the house, and I regularly
attend conferences and seminars on the topic.
When she entered junior high school, we
made it clear to her that the biggest lie she
would ever encounter was the propaganda
that the schools teach about drugs. So she
understood that the government's Drug War
is a pernicious scourge: a Mafia-style
campaign to exploit people. When she
became a teenager, I asked her to inform me if
she ever decided to take one of these drugs. I
told her that I could help her prepare, not in
an intrusive way, but in a manner that would
enable her to take it in the best circumstances
so it would be useful. The first time can be
definitive in establishing a person's relation-
ship with that state of consciousness. I told
her that it was important to take it in the intimate
company of people she trusted, not in some noisy public
situation like a rave. Our family would never take
psychedelics together, because the parent/child boundaries
are established on other bases.
Anyway, about six months after my wife died, my
daughter called me from a state park where she was
camping with her boyfriend. She said that they were
planning to take MDMA together. She was calling because
she had promised to let me know. I told her that sounded
like an acceptable situation. It turned out that what they
took was not real MDMA. From their description of its
effects, I assume it was some kind of speed. She needed to
have access to reliable material, so I gave her most of my
personal supply of MDMA for her twentieth birthday.
She had a mellow experience with her boyfriend. She
does not drink because she considers alcohol to be an
inferior drug. In contrast to the way I was at her age, she
has no curiosity about different mental states. For her,
MDMA was just helpful for getting a more honest
relationship with her boyfriend. If she is ever ready to go
deeper, we can work together so she can try LSD. She
understands that I am a good source of information. In
fact, I'm surprised at how little her friends know about
psychedelics.
For some families, sharing an experi-
ence can be a powerful bond, just as
native societies use psychedelic experiences to bring the community together.
A U.S. federal prosecutor recounted:
I was having trouble communicating with
my teenage daughter. We took MDMA
together, hoping it might help our relation-
ship. My daughter started crying. She said I
never really listened to her. Wagging my
finger at her, I adamantly insisted that I
was always receptive to hearing what she
had to say. Suddenly, I realized that I had
interrupted her. Then I admitted that I had
not really listened to her. After that, we
began to work more closely on the specific
things that were interfering with our
intimacy.
My impression
was
overwhelmingly
positive
when my parents
used MDMA
themselves.
I enjoyed hanging
around them
when they did it.
The account below is by a 23-year-old
son of a psychiatrist, who felt that his
parents' openness about psychedelics
helped him to make his own choices in
his own time.
At the time when MDMA was becoming
stigmatized as an illegal drug, I was about
11 years old. That is when I became aware
that my dad was involved with it in a
professional capacity. He was using it to
treat patients in our home. I grew up
around MDMA, so it was never strange to
me. My parents were very straightforward
and honest. When I became worried about
the things I heard at school, my dad gave me a medical
explanation about the effects of MDMA. He sat me down
and said, "Not everything you learn at school will be true.
Some things they teach you will be good, and some things
will be bad. Even though we understand that MDMA is
good, many people outside our family will think it is bad.
So you can't tell people about what we do at home." That
was okay with me. My impression was overwhelmingly
positive when my parents used MDMA themselves. I
enjoyed hanging around them when they did it. I would
be hard pressed to think of anything bad about it. It was
always an option for me to use it. My parents told me that
they would prefer I either did it with them, or at least did
it in the house, and that I use their stuff.
I used to rebel against my parents by staying away from
psychedelics. I was real straight-edged. I did not have peer
group pressure to trip; I had parent pressure. Because my
parents were interested in it, I was non-interested--my
way of rebelling. Then in my freshman year of college, I
encountered other students who were tripping. I became
open to the idea. My first drug experience was with my
girlfriend. We had been seeing each other for about four
or five months, and have been in and out of each other's
lives ever since. I asked my father for some MDMA. He
gave it to us, and left us with the home to
use. We had a wonderful experience.
Earlier this year, I had MDMA with my
mom. My mother and I have such a good
relationship that I don't think anything
could make us closer, but it was a good
experience. For her birthday present, she
wanted to trip with me. That's what we did
for her birthday. We talked and talked and
talked and hugged. It was very sweet, very
easy. Absolutely, I think tripping has been
a positive thing for our family.
When I was growing up, tripping wasn't a
mystery; that gave it a good light. Looking
back on my childhood, my parents never
said, "I don't want you doing that, that's
bad," except when it came to hurting
people. Tripping was never forbidden,
never taboo or mysterious. Therefore I
came to it in my own time.
Set and setting
The families interviewed above all
appeared well-adjusted, and none indi-
cated any problems as a result of using
psychedelics. Each interviewee was asked
if they knew of anyone who had suffered
problems from being introduced to
psychedelics by their families, and none
had heard of any such difficulties. These
families displayed a number of common
factors that seemed to contribute to the
success of their choices. These include:
- The children requested a session out of their own
internal motivation. Curiosity and personal desire were
the reasons for the session, rather than external pressure,
macho one-upmanship, or expectations based on chrono-
logical age.
- The parents had a sophisticated understanding of
psychedelics due to extensive personal experience and
literature research. The parents were attuned to the
individual needs of each particular child.
- The families had a network of sympathetic friends. This
community support offset feelings of isolation that might
have resulted from evading counterproductive laws
against using psychedelics.
- The children were given appropriate amounts of pure
materials on an infrequent basis. The were taught to avoid
overindulging both in frequency and dosage.
- Given the prohibitionist laws in the United States,
families and communities were "security conscious." If the
authorities ever became aware that
parents were assisting their children to
use psychedelics, then the parents could
risk losing custody of the kids. It is ironic
that while the parents would be prosecuted, the police or child protective
service could inflict genuine trauma by
removing their children from their
homes.
Obviously, there would be a much
greater likelihood of untoward results in
circumstances where these safeguards are
not in place. Sidney Cohen remarked on
an early example of irresponsible psychedelic use in the family:
Another group who really ought not be
given LSD is children...It is, therefore,
chilling to read in a recent issue of Life
(March 25, 1966) the following quote:
"When my husband and I want to take a
trip together," says the psychedelic mother
of four, "I just put a little acid in the kids'
orange juice in the morning and let them
spend the day `freaking out' in the woods."
Here, at least, is a refreshing absence of
pretense that it will do them any good; it's
simply a pharmacological baby sitter."14
Such disturbing stories, understand-
ably, fuel the hysteria around the topic of
families and psychedelics. In a more
recent and highly publicized case, a single
father offered various drugs to his chil-
dren in a haphazard manner that ampli-
fied the instabilities of his dysfunctional family. The
television documentary Small Town Ecstasy, produced by
Allison Grodner and Arnold Shapiro for HBO, told the
story of Scott Meyers, a 40-year-old resident of Calaveras
County, California. Meyers took his three children--aged
13, 15, and 18--to raves and parties where he gave them
alcohol, marijuana, cocaine, and MDMA. This caused him
to lose custody of his children and to be convicted of
misdemeanor drug possession.15
After the documentary was broadcast in 2002, he was arrested on two felony
charges of child endangerment.16
This father's haphazard
parenting was reflected in the irresponsible way he
supplied his children with these substances. His behavior
was clearly inappropriate, and it is distinct from the
previous examples.
Better drug education
Today's "zero tolerance" style of drug education
trivializes the factors underlying actual drug abuse and
pathologizes normal adolescent experimentation.
Research at the University of California at Berkeley has
indicated that moderate use of marijuana
and other illicit drugs is normal for U.S.
teens. The researchers found that adoles-
cents who occasionally experiment with
drugs are emotionally healthier than both
their peers who abstain from all drug use,
and their peers who overindulge. When
drug problems do develop, they are a
symptom--rather than a cause--of
personal and social maladjustment. The
researchers stated:
23 states
have "parental
exception"
clauses that allow
minors to consume
alcohol when given
by a parent. This
policy implies
a respect for
families' autonomy...
Given current understandings of personality development, it would seem that the
psychological triad of alienation, impulsiv-
ity, and distress would be better addressed
through efforts aimed at encouraging
sensitive and empathic parenting, at
building childhood self-esteem, at fostering
sound interpersonal relationships, and at
promoting involvement and commitment
to meaningful goals. Such interventions
may not have the popular appeal of
programs that appear to tackle the drug
problem "directly," but may have greater
individual and societal payoff in the end.17
References
- Dobkin de Rios, M. and C.S. Grob 1994. "Hallucinogens, Suggestibility and
Adolescence in Cross-Cultural Perspective," Yearbook for Ethnomedicine and the Study of
Consciousness 3: 113132. C. Rätsch and J.R. Baker (Eds.). pp. 1271-8.
- Anon. 1999. Personal communication.
- Siegel, R.K. 1979-80. "Dizziness as an Altered State of Consciousness," Journal of
Altered States of Consciousness 5(2): 87107. p. 97, citing: Weil, A. 1973. The Natural Mind.
Houghton Mifflin. p. 19.
- Schultes, R.E. 1972. "An Overview of Hallucinogens in the Western Hemisphere,"
Flesh of the Gods. P.T. Furst (Ed.). Praeger Publishers. pp. 3-54. p. 35.
- Russo, E. 1999. Internet posting.
- Aberle, D.F. and O.C. Stewart 1957. Navaho and Ute Peyotism: A Chronological and
Distributional Study. University of Colorado Press. p. 113.
- Anonymous 2002. Personal communication.
- Dorrance, D.L. et al. 1975. "Effect of Peyote on Human Chromosomes: Cytogenetic
Study of the Huichol Indians of Northern Mexico," Journal of the American Medical
Association 234(3): 299-302. p. 299.
- Negran, J. 1990s. Personal communications.
- Eger, S. and P.R. Collings 1978. "Huichol Women's Art," Art of the Huichol Indians. K.
Berrin (Ed.). Fine Arts Museum of San Francisco/Abrams. pp. 35-53. p. 43.
- Pope, H.G., Jr. 1969. "Tabernanthe iboga: an African Narcotic Plant of Social
Importance," Economic Botany 23(2): 174-184, p. 180.
- Samorini, G. 1993. "Adam, Eve and Iboga," Integration 4: 4-10. Eschenau. p. 8.
- Samorini, G. 1995. "The Buiti religion and the psychoactive plant Tabernanthe iboga
(Equatorial Africa)," Integration 5: 105-114. Eschenau. pp. 109, 112.
- Alpert, R. et al. 1966. LSD. New American Library. p. 71.
- Curiel, J. 2002 (April 25). "Midlife high: Northern California dad takes ecstasy and
gives it to his kids in HBO documentary," The San Francisco Chronicle.
- Coleman, J. 2003 (June 13). "Calaveras County man arrested over drug parties featured
on HBO," SFGate.com.
- Shedler, J. and J. Block 1990. "Adolescent drug use and psychological health," American
Psychologist 45(5): 612-630.
- Federal and California Drug Education Laws. Available on-line at www.erowid.org.
Accessed 1/27/02.
- Office for Substance Abuse Prevention (OSAP). Undated, 1991 or earlier. Style Sheet
on Alcohol and Other Drug Terminology. National Clearinghouse for Alcohol and Drug
Information.
- See www.nllea.org/reports/ABCEnforcementLegalResearch.pdf, pages 17-18, which
identifies the 23 states in which there is a parental exception to the general prohibition of
the distribution of alcohol to minors.
Despite these findings, "zero tolerance" remains the primary way that
schools and youth programs teach about
drugs. It is currently illegal for drug
prevention programs that receive federal
or California State funding to provide
information about the beneficial uses of
illicit drugs. Pursuant to 20 U.S.C. 7142
(United States Code), illicit drug use must
always be portrayed as "wrong and harmful." California
Health & Safety Codes 11999.2 and 11999.3 prohibit
educational messages about "responsible use" of illegal
drugs.18
The federal government's "style sheet" for
conforming terminology in drug education literature
"aims to prevent use--not abuse --of alcohol and other
drugs by youth," "since there is risk associated with all
use," and "all illicit drugs are harmful."19
Nonetheless, drug use by young people shows no sign
of decline. As an honest and pragmatic alternative to
prohibitionist education, drug education in schools
should be oriented toward harm reduction. Students
should be given age-appropriate information on the risks
and benefits of commonly used psychoactive materials.
Teachers would emphasize that, like many things (fire,
motor vehicles, etc.), these tools can have a destructive
impact if used thoughtlessly. As in the ayahuasca and
peyote churches, powerful substances would not be
shrouded in a veil of secrecy and taboo. Young people
could ask questions and expect honest answers, making
their own informed choices.
While this vision may sound far-off, it's helpful to
consider the example of alcohol. 23 states have "parental
exception" clauses that allow minors to consume alcohol
when given by a parent.20
This policy implies a respect for
families' autonomy, and a trust in parents as the best
teachers for their children.
The cultural integration of psychedelics won't
happen overnight, and the question of young people is
perhaps the most difficult involved. The first step is for
people who have knowledge of these substances to share
it, "coming out" about their own experiences. Drug
education should be honest and present a balanced
picture of risks and benefits.
Next, if the resources that are currently squandered
on the ineffectual prohibition of psychedelics were
redirected toward establishing psychedelic training
centers, then young people would at least have the option
to get expert guidance on how to use these drugs in a
responsible way. Over time, our society would build up its
own body of knowledge, its own traditions, and its own
rites. Just as families would feel safe creating their own
rituals, these steps would mark a turning point for our
society, a culture-wide rite of passage.
Imagine, for a moment, what it would be like if our society
openly recognized and supported the right of young people to get high and seek visionary experiences.
Only those who steal or harm others would be arrested. Police would go back to the business of
protecting life and property. Prisons would go back to the business of rehabilitating violent and
dangerous people. Real criminals, unable to traffic in drugs, would be hard-pressed to earn a living.
As America did after the repeal of Prohibition, we would return to a genuine respect for the law
and our democratic form of government. Young and old would no longer be at war.
The Bill of Rights would be restored. Age and wisdom would be held in high esteem and
the flower of youth would be blessed with the fragrance of joy and true liberation.
Our young would soar like eagles: Proud, strong, brave and free.
From The Politics of Consciousness by Steve Kubby
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