Chacruna Institute for Psychedelic Plant Medicines is a registered California 501(c)(3) non-profit organization (EIN 84-3076078). We are a community-oriented organization run by a small staff of experts and enthusiastic volunteers who work to bring education and cultural understanding about psychedelic plant medicines to a wider audience. We promote a bridge between the ceremonial use of sacred plants and psychedelic science and envisage a world where plant medicines and other psychedelics are preserved, protected, and valued as part of our cultural identity and integrated into our social, legal, and health care systems.
Help us to achieve our mission! From our beginnings in 2017, we have stood apart from other psychedelic education and advocacy organizations by pioneering initiatives that support and provide a platform for diverse voices, including women, queer people, people of color, Indigenous people, and the Global South. In efforts to address the lack of diverse representation in the expanding psychedelic landscape, we centered our mission around the empowerment of marginalized voices to foster cultural and political reflections on topics like race, gender, and sexuality in psychedelic science. We believe now more than ever, given the current social and political climate, our work is critical to the future of psychedelic healing for humanity.
Please become a member so that you are able to help Chacruna, yourself, and the world. Support of any amount helps this cause and allows us to provide psychedelic education to anyone who wants to access it.
This article explores a paper written by Eduardo Ekman Schenberg and Konstantin Gerber titled Overcoming epistemic injustices in the biomedical study of ayahuasca: Towards ethical and sustainable regulation. While the paper promised to explore ways of overcoming these epistemic injustices and raises important issues, the author shares vast criticism due to its many controversial and inaccurate points.
I am excited to invite you all to come join us at Psychedelic Science 2017, a conference co-hosted by the Multidisciplinary Association for Psychedelic...
Glauber Loures de Assis addresses the issue of conspirituality within the psychedelic renaissance and shows how these Western ideas have had an impact on the Global South. He offers ways to move forward that address these issues. He emphasizes the need to counter conspirituality's individualism in order to build a supportive and reciprocal psychedelic community going forward.
The question of what ingredients comprise the soma drink of Vedic myth has troubled scholars for centuries. Noting this history, Ian Baker uses this article to reveal a living tradition of Soma consumption in an ancient center of Tantric practice in West Bengal, India.
Land and ecology matter to the global psychedelics movement because it is a movement born out of a long history of colonialism and land theft. The Indigenous peoples from which our psychedelic traditions originate continue to deal with the negative consequences of this colonial violence. Focusing on the Wixarika experience, Diana Negrin explores the intercultural work that needs to be done in order to help Indigenous communities thrive today.
Deep in the heart of South Texas, where
peyote (Lophohora williamsii), the mind-expanding
cactus sacrament grows, is a place known by many as the “Peyote Gardens.”...
Amazonian communities in Colombia were hit hard and fast by the advent of Covid-19 to their territories. These communities were forced to adapt the ways in which they use plant medicines, particularly Yagé, and dive deep into their ancestral knowledge to uncover ways to protect themselves from the worst effects of the pandemic. What resulted was a show of resilience, pride, and unification on the part of Indigenous groups to confront this crisis.
The burgeoning expansion of ayahuasca around the globe has allowed for the evolution of an infinitely diverse array of ayahuasca practices and communities, spanning...