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The debate concerning the religious use of psychoactive substances may seem an unlikely candidate for revival in the current prohibitionist climate. Drug consumption is far more likely to incite public concern over the harmful and habit forming properties of certain substances, than conjure up an enthusiasm born of the 1960s for their potential to produce a sincere mystical experience. However, the recent emergence of religious movements who consume plant hallucinogens as their sacrament, and the growth of drug tourism for the spiritually inclined, reflects a renaissance in the use of psychoactive plants and chemicals for spiritual inspiration. This trend presents a challenge to the way in which certain drugs are culturally and legally defined, and brings the concept of religious freedom into the sphere of drug policy.

Existing treatments for alcohol and substance dependence are of limited efficacy and acceptability to users. Since such dependence is associated with high co‐morbidity and mortality rates, alternative treatments should be urgently evaluated. Ibogaine, a hallucinogenic alkaloid, derived from Tabernanthe Iboga, a plant unique to the rainforests of West Africa, is already associated with a large underground treatment scene. This paper aims to explore this issue.

The paper draws on the comparative ethnography of magicoreligious Iboga use in West Africa alongside contemporary accounts of ibogaine addiction treatment, and contextualizes these within the neurobiology and anthropology of addiction and treatment provision.

While the exotic otherness of ibogaine no doubt contributes to interest and hope, the impact of the medicine, not just on craving and withdrawal, but on the perceived acquisition of psycho‐spiritual insight, may validate such anticipation. Both West African and Western Ibogaine use are explored in the context of oppression, resistance and a re‐asserted morality. Successful ibogaine treatments appear to respect but transform existing subcultural meanings and identities, while promoting realism and psychosocial integration.

Existing treatment programmes might learn from the inherent critique of conventional treatment enacted in ibogaine treatment scenes.

Lack of mainstream investment may partly reflect the cultural positioning of drug‐users (and of this drug‐class) yet the scale of underground ibogaine use demands urgent funding for research to optimise safety and further understanding/development.

An understanding of how addicts seeking ibogaine are culturally positioned, and position themselves, illuminates the specific attraction of ibogaine treatment for this group, and has important implications for practice, drug policy and treatment development.

Ibogaine is hailed as a miracle cure for addictions, with reports of up to 90% effectiveness, while others talk of violent reactions and an increased potential of overdose. In this overview, we look at its potential as a treatment for addictions. We talk to those who administer it and use it and ask why so little research has been carried out in the UK to establish its safety and uncover political and commercial reluctance to investigate its potential.

Ibogaine therapy offers a viable alternative to mainstream treatment for opiate addiction. The combination of the addiction‐arresting and fast‐acting properties of ibogaine, with the slow and thoughtful conversation of psychoanalytical psychotherapy is a novel approach to what still remains a difficult condition to overcome.Safer than methadone, ibogaine use is steadily increasing world‐wide, and is becoming a more accepted treatment for opiate addiction. This year it has become a prescription medication in New Zealand. Howard Lotsof, who discovered the anti‐addictive properties of ibogaine 47 years ago, and who died in January 2010, devoted his life to improving access to ibogaine treatment, and instigated the first ibogaine providers' conference in Mexico in 2009.This paper explores the use of ibogaine and psychoanalytic psychotherapy in the clinic for the treatment of opiate dependency, the relationships between the two approaches, and how they differ from other treatment modalities.

The purpose of this study is to explore drug consumption from a cultural perspective, in the context of the consumer culture. It aims to identify if, through the branding process, cryptomarket vendors are attaching a sign-value to their products to facilitate the process by which consumers will recognize and appreciate it.

The study was done by performing a qualitative content analysis loosely inspired from semiotics on a sample of 40 seller pages from the Dream Market and samples of their listings, collected in 2018. The vendors who had over 1,000 successful transactions were selected, as they were considered to be the ones who have gained a certain level of trust on the cryptomarket and were considered to having to compete by differentiating their services through their brands of choice.

The results have shown that the sign-value attached to the drugs sold by the vendors from this sample can be divided in two different types of sign-systems: the popular culture and the drug cultures. The popular culture includes sign-value borrowed from established brands, popular media and media representations of crime worlds. The drug cultures include values from three types of subcultural systems: cannabis, party and psychonaut subculture.

The study is trying to stir the discussions around the regulation of the drug markets by looking at the market forces within them as rather a product of consumer capitalism and not as processes that happen outside the postmodern cultural and societal trends.

Casey Hardison was arrested in spring 2004 for the production of psychedelictype drugs ie. LSD, 2C‐B and DMT. In the three years since, not one person from ‘authority’ had bothered to ask him what motivated him to synthesise psychedelic drugs. It was as if the a priori assumption that ‘all illegal drugs are bad’ had provided the answer. Hence, the Judge asserted that Hardison did it for ‘that basest of human emotion, greed’ as though the psychospiritual benefits of an alchemical path dedicated to expanding consciousness and personal transformation, through insights integrated into action, upon which he had expounded at great lengths during trial, were some elaborate ‘portmanteau defence’, just some ruse to get him out of the dock. It was not, it was a committed stand for ‘cognitive liberty’ and for a world full of people who understand the fine line between alone and all one.

Psychedelic drugs have been miscategorised in the UK and the US as being among the most harmful and warranting no medical investigation. Likewise, users of psychedelic drugs are falsely stereotyped as disorganised and delusional. Conversely, psychedelics have been used by leaders in a number of fields to aid creative problem‐solving. This may be due to the psychedelic substances aiding dissolution of cognitive boundaries and temporarily allowing the individual to escape their reality tunnel. This aid to problem‐solving may be just what we need to solve the complex problems facing us today.

Ayahuasca ceremonies are currently practiced all over the world. This study aims to investigate ayahuasca ceremonies in Colombia (where ayahuasca use is culturally entrenched) and Italy (where ayahuasca use has only recently spread).

In total, 32 Italian (53% males; 47% females) and 28 Colombian (79% males; 21% females) ayahuasca ceremony participants completed an online survey. Ceremonial setting and set (motivations for ayahuasca use, ayahuasca perceived effects and features of participants, i.e. drug use and problematic use, interpersonal dependency, spiritual orientation and quality of life) were investigated. Mann–Whitney U test, Pearson’s χ² test and Fisher’s exact test were used to compare the Italian and Colombian samples.

No differences emerged in the ceremonial setting. Slight differences were observed in motivations for ayahuasca intake and religious beliefs, but not in the preparation for ceremonies, quality of life, interpersonal dependence and spiritual orientation. Italians showed greater use of other psychoactive substances and more drug use problems.

Prevention regarding safer practices of consumption should be promoted to avoid improper uses.

Few studies have explored ayahuasca ceremonies (set and setting characteristics) in countries with different traditions on ayahuasca consumption. The results highlight that the use and experience of ayahuasca can take on different meanings depending on the cultural context.