Most of the material for this post comes from a free on-line book written by Rick Strassman, a former Associate Professor of Psychiatry at the University of New Mexico, who has conducted extensive research with DMT on human volunteers. His book, “
DMT the Spirit Molecule – A Doctor’s Revolutionary Research into the Biology of Near-Death and Mystical Experiences”, begins an in-depth description of N,N-Dimethyltryptamine (DMT) in the second chapter:
This "spirit" molecule provides our consciousness access to the most amazing and unexpected visions, thoughts, and feelings. It throws open the door to worlds beyond our imagination. DMT exists in all of our bodies and occurs throughout the plant and animal kingdoms. It is a part of the normal makeup of humans and other mammals…
These words foreshadow the central themes of Strassman’s book, which describe DMT as playing a paramount role as a stress hormone in normal human psychological function, as well as several extraordinary states, including near death and mystical experiences, claims of “alien abductions”, and some psychotic states.
Strassman believes that DMT is produced in the human pineal gland, a small organ that occupies an interesting anatomical location in the middle of the human brain, and yet is composed of no brain or any other neural tissue. It is an endocrine gland. Strassman’s belief that the pineal gland plays a central role in the production of DMT (which has never been proven or even directly studied) lies partly in the fact that it contains very high levels of DMT precursors and enzymes that lead to its production. Also highly relevant is the pineal gland’s location in the middle of the brain, which could explain the highly unusual above-noted experiences – which demonstrate many similarities to DMT intoxication – if DMT was produced in an organ so close to the brain.
It was Strassman’s belief in DMT’s extraordinary role in both normal and super-normal human psychological and spiritual experiences that led to his great interest in conducting DMT experiments in human volunteers. He believed that those experiments could greatly enhance our understanding of various aspects of normal and super-normal human psychology and spirituality and thereby lead to advances in our treatment of psychological disease, as well as improvements in normal human psychological and spiritual functioning. Much of his book provides the details of his human experiments.
A bad rap for psychedelic drugsThe first chapter of Strassman’s book describes how psychedelic drugs received unwarranted bad press, leading to restrictions that greatly inhibited potentially useful scientific research:
Reports of emergency room visits, suicides, murders, birth defects, and broken chromosomes filled the media…. The media exaggerated and emphasized psychedelic drugs' negative physical and psychological effects. Some of these reports resulted from poor research; others were simply fabricated. Subsequent publications cleared psychedelics from serious toxicity, including chromosome damage. However, these follow-up studies generated much less fanfare than did the original damaging reports… Papers in the psychiatric literature describing "bad trips," or adverse psychological reactions to psychedelics, also multiplied, but are similarly limited. In order to address these concerns in my own study, I read every paper describing such negative effects and published the results. It was clear that rates of psychiatric complications were extraordinarily low in controlled research settings, for both normal volunteers and psychiatric patients. However, when psychiatrically ill or unstable individuals took impure or unknown psychedelics, combined with alcohol and other drugs, in an uncontrolled setting with inadequate supervision, problems occurred…
In response to the public's anxiety about uncontrolled LSD use, and over the objections of nearly every investigator in the field, the United States Congress passed a law in 1970 making LSD and other psychedelics illegal. The government told scientists to return their drugs, paperwork requirements… research became a time-consuming and confusing burden, and there was little hope for new projects. Money for studies dried up and researchers abandoned their experiments. With the new drug laws in place, interest in human psychedelic research died off almost as rapidly as it had begun.
My willingness to believe Strassman on this issue came in large part from having several years ago read a book by Leigh Henderson and William Glass, titled “
LSD: Still with us after All these Years”, in which the authors cite several hundred references in supporting their contention that LSD is far safer than how it is portrayed by the mainstream media.
Strassman devotes one of the early chapters in his book to describing the great difficulties he had in overcoming substantial barriers to obtaining FDA approval, as well as funding for his human experimental research in DMT.
EFFECTS OF DMT ON HUMANS Strassman describes in great detail the methods he used in carrying out his experiments, in which he injected human volunteers with varying doses of intravenous DMT: the double blind fashion of injecting the volunteers (i.e. neither the subjects nor the researcher knew when they were getting a placebo vs. DMT); the effort to assess the effects of different DMT doses; how informed consent was obtained and some subjects were excluded from the study because Strassman felt that the DMT could be dangerous for them; the efforts made to keep the experiments as safe as possible; efforts to establish rapport with the human subjects; and much more. I’ll skip most of that, and go right to what was to me the most interesting aspect of this research – the reported effects on the subjects:
“Alien abductions”There is a large literature on people who have reported having been
abducted by aliens. Because of the adamant claims by many or most of the abductees that their experiences of being abducted were “real”, there are many people who believe that such incidents actually occur, though the lack of
physical evidence for these events has led most to dismiss them as deception or due to various psychopathologies.
Strassman found many of his DMT subjects reporting similar episodes – in which they found themselves in the presence of aliens. The alien beings were usually described physically as looking like insects, reptiles, clown-like figures, or various kinds of “humanoids”. The encounters ranged in emotional content from benign or even loving, to malevolent. The worst episode of Strassman’s accounts was filled with terror, as the subject described being raped by crocodile-like figures. Regardless of the specific emotional content of the encounters, most of the alien beings were described as highly interested in the subjects – making intense efforts to understand them emotionally and physically.
Strassman refers to naturally occurring episodes of “alien abductions”,
described by the psychiatrist John Mack, one of the foremost researchers of this phenomenon, and then remarks on the striking similarities between Mack’s descriptions and his own DMT subjects:
The resemblance of Mack's account of the alien abductions of "experiencers" to the contacts described by our own volunteers is undeniable. How can anyone doubt, after reading our accounts in these last two chapters, that DMT elicits "typical" alien encounters? If presented with a record of several of our research subjects' accounts, with all references to DMT removed, could anyone distinguish our reports from those of a group of abductees? Shocking and unsettling as they were, contact with life-forms from another dimension was never on the list of volunteers' reasons for participating in our research. Neither was it something I expected with any frequency.
One especially striking characteristic of the “alien abduction” experiences of the DMT subjects was that they were almost invariably every bit as adamant in claiming their experiences to be “real” as were those who report naturally occurring “alien abductions” (more on that later). And that is despite the fact that they remained completely aware that they were participating in an experimental study on the effects of DMT.
Near death experiencesMany people have described what is sometimes referred to as “
near death experiences”, where they claim that their soul travels to the afterlife and then comes back. There have been
several books written on the subject. A good book that I read on the subject, titled
Life After Life, was written by a psychiatrist, Raymond Moody. I also have a friend who claims to have herself experienced such an event. The most convincing single account of this phenomenon I ever read was from the
autobiography of the psychiatrist, Carl Jung, who has sometimes been referred to as the father of psychiatry.
Some of the most common characteristics of the near death experience are: the adamant belief that the event was “real”, not simply a dream of hallucination; a feeling of having one’s soul separate from one’s body; a feeling of having gained valuable insights into the meaning of life and death, and; losing one’s fear of death, which appears to be a permanent phenomenon.
Strassman discusses very similar experiences described by his subjects, with the main difference being that most of them did not believe that they were dead or near dead, but rather recognized that they were merely experiencing the effects of DMT:
Clearly, many of our research subjects experienced a radical and complete separation of consciousness from their bodies. For most of us, this would make us feel as if we had died. However, many of our recruits had already undergone this type of dissociation in their previous psychedelic experiences. They knew what it was when it happened at the Research Center. They realized they weren't dying or near death, and therefore they could watch the unfolding of effects with far greater balance and poise. They did not panic, but instead kept alert and focused on observing and remembering what was going on. Within a few minutes, the DMT started wearing off, and they reentered their bodies. Certainly, if their out-of-body state lasted much longer than a few minutes, and if we actually were making efforts to resuscitate them, a more "classic" NDE might have developed. However, our volunteers were undergoing experiences probably only inexperienced and unprepared individuals would have interpreted as death or near-death.
Here is Strassman’s description of the experience of one of his subjects, which he describes as being very similar to a “classic” near death experience:
Her consciousness separated from her body, she moved rapidly through a tunnel, or tunnels, toward a warm, loving, all knowing white light. Beings helped her on the way, and some even threatened to drag her down. Beautiful music accompanied her on the early stages of the journey. Time and space lost all meaning. She was tempted not to return, but realized she needed to share the incredible information she received with this world. There were spiritual and mystical overtones to her joining with and basking in the white light.
Strassman emphasizes that, though most people with near death experiences lose their fear of death, they do not show suicidal tendencies:
Those who have had an NDE do not rush off to suicide. Rather, they reside in the knowledge that there is "life after death," and that transition loses its sting. Thus, they are able to live life more fully, because the fear of death that drives so many to distraction is now so much less.
Mystical experiencesHere is Strassman’s description of the mystical-like events experienced by many of his subjects:
We see many of the hallmarks of a mystical experience: the suspension of normal boundaries of time and space, the ecstatic nature of the encounter, and how poorly words function in describing it. She experienced the certainty of her own divine nature and that all her questions were answered in these brief but intensely felt moments…
DMT reproduces many of the features of an enlightenment experience, including timelessness; ineffability; coexistence of opposites; contact and merging with a supremely powerful, wise, and loving presence, sometimes experienced as a white light; the certainty that consciousness continues after death of the body; and a first-hand knowledge of the basic "facts" of creation and consciousness.
Adverse effectsStrassman showed a good deal of concern about adverse reactions by his subjects to DMT. Sometimes these reactions were severe from either an emotional or a physical standpoint. Some subjects were filled with terror during their time on the drug. Occasionally a person’s blood pressure rose so high that Strassman was afraid they might have a stroke. In some parts of his book, Strassman wonders if the negative effects on some individuals might outweigh all of the combined positive effects of his research, including the positive effects on individual subjects and the knowledge gained from the research. Nevertheless, none of his subjects experienced any permanent adverse effects, as far as he could tell. Here is an excerpt from one of his discussions on this subject:
Parts of twenty-five people's sessions landed in this "bin." (adverse reactions). These adverse effects ranged from being subtle, minor, and extremely brief to those that were terrifying, dangerous, and lingering. Twenty-five out of sixty volunteers seemed like a lot. At the time, I never sensed that nearly half of our volunteers were having problems. Was I minimizing difficulties in my desire to forge ahead in the research under any and all conditions? ….
The fact remains that the spirit molecule does not always lead us to love and light. It can open our eyes to terrifying realities, too, and mark us with those experiences for as long as do any beatific ones. DMT is a potentially dangerous drug. For that reason, we must think long and hard about using it in ourselves and on one another.
Positive spiritual and psychological effectsStrassman also devotes much space to the apparent positive effects of DMD on his individual subjects. Here are accounts from four individual subjects:
“DMT is about death and dying. I had a near-death experience on it. It's not a blank death, it's full. I liked it really. I no longer fear death. Not that I need to wait to die to be unafraid and know what dying is like. Rather, I'm more accepting and serene about living.”…
"I've been feeling a peacefulness from having been in the study. It's a whole different realm than other high-dose psychedelics. I can access deep stuff in the psyche. It's right there, it's like a movie screen. It's in your face. With LSD it's not as much a movie as with DMT. For two or three weeks after the tolerance study, I was much more there for the people I work with. I was super-there."…
"I now have a much more tangible sense of cosmic and divine consciousness with an altered sense of selfhood in relationships. A more real sense of connectedness to all around me. I am more integrated. My own divinity is less of an abstraction. Thinking and feeling overlap more now."…
"Most of my experiences fade with time. Not so with DMT. The images and ordeals from my sessions have grown more clear and refined. I recall being able to face the eternal fire of creation and not be burned, to bear the weight of the entire universe and not be crushed. This brings some perspective to my mundane life and I am able to relax and embrace it more easily. Outside me, not much is different. Inside, I rest in the comfort of knowing my soul is eternal and my consciousness endless."
Even in some cases where the initial experience was highly negative, the lasting effects could be positive. Strassman writes:
We read about Ken's terrifying encounter with sexually violent crocodiles. A few months after that, I called him to see how things were. He sounded surprisingly philosophical: "It's really changed my feelings about death. I'm not nearly as afraid to die as I was before. It has also really changed my view of life – about how things are basically not as they seem. There is a certain falling away of expectations. "I'm also less afraid of my own insanity.”
Here is Strassman’s summary of many of the positive effects of DMT on his subjects:
Let's summarize this small number of follow-up conversations and interviews. Volunteers reported a stronger sense of self, less fear of death, and greater appreciation of life. Some found they were better able to relax, and they pushed themselves a little less. Several volunteers drank less alcohol… Others believed with greater certainty that there are different levels of reality. We also have heard about powerfully felt validation and confirmation of previously held beliefs. In these cases, views and perspectives became broader and deeper, but not essentially different…. It was especially disappointing that no one began psychotherapy or a spiritual discipline to work further on the insights they felt on DMT…
The “reality” aspect of the DMT experiencesOne of the most striking aspects of the DMT-induced experiences was the perception by the subjects that they were experiencing “real” events, not just figments of their imaginations, hallucinations, or dreams. This is how Strassman describes it:
Volunteers were convinced that there were differences between what they experienced during DMT-induced contact with beings and their typical dreams. Observing the same things with eyes opened or closed, in an alert, awake state of consciousness, also made it difficult for them to accept that it was "just a dream." Neither did I feel the same way listening to their stories of encounters as I do when one normally relates a dream to me in psychotherapy. Our volunteers' reports were so clear, convincing, and "real" that I repeatedly thought, "This sounds like nothing I've ever heard about in my therapy patients' dream life. It is much more bizarre, well-remembered, and internally consistent."…
In addition, a biological explanation along the lines of a waking dream or hallucination usually brought on a certain resistance within the volunteer… A research subject might say in so many words, "No, that wasn't a dream, or a hallucination. It was real. I can tell the difference. And if that's what you think it is, then I'll keep the strangest aspects of my session to myself!"…
Consequently, after giving the matter much thought, Strassman entertained the idea that the events that his subjects experienced were indeed “real”:
Whenever I tried to react to being-contact sessions with anything I knew or believed previously, it just didn't work. I was stuck. So, I decided to engage in the thought-experiment… That is, I tried responding to volunteers' reports of contact with beings as if they were true. At first, this involved simply listening, and asking for clarification. Later on, as more tales accumulated, I could refer to other people's accounts in an empathic manner that made it easier for volunteers to feel I understood and accepted what they had to say…
Therefore, let's consider the proposal that when our volunteers journeyed to the further bounds of DMT's reach, when they felt as if they were somewhere else, they were indeed perceiving different levels of reality. The alternative levels are as real as this one. It's just that we cannot perceive them most of the time. In making this suggestion, I'm not discarding the brain-chemistry and psychological models. Rather, I wish to add to the options we entertain in attempting to develop explanations that are helpful to volunteers, intellectually satisfying to researchers, and perhaps even testable using methods not yet invented but theoretically possible.
Potential role of DMT in normal everyday lifeStrassman points to evidence that DMT is present in high concentrations during periods of high stress, especially birth and death. He postulates what its role is in normal everyday life:
Might DMT exert an effect on our normal everyday awareness? The fact that the brain actively transports the spirit molecule across the blood-brain barrier suggests this might be the case… I pointed out that the brain seems to "hunger" for DMT; it expends precious energy actively transporting the drug from the blood into its inner recesses. It is as if DMT were necessary for normal brain function. Perhaps just the right amount of DMT is involved in the brain's maintenance of the correct receiving properties. That is, it keeps our brains tuned in to Channel Normal. Too much and all manner of unusual and unexpected programs appear on the mind's screen. Too little, and our view of the world dims and flattens. In fact, these types of numbing, vitality-draining effects are what normal volunteers describe when they take antipsychotic drugs. These drugs may block the effects of endogenous DMT. Perhaps we see and feel what we do on this level of existence because of just the right amount of endogenous DMT. It is an essential component maintaining our brain's awareness of everyday reality. In a way, we might consider DMT to be a "reality thermostat" keeping us in a narrow band of awareness so as to ensure our survival.
CONCLUDING THOUGHTS What Strassman’s experiments and ideas say to me more than anything else is that realities exist that humans are incapable of perceiving and barely capable of even imagining most of the time in the course of their normal lives. Yet, those realities may sometimes be perceived under certain conditions: Some individuals can sometimes do so through intense meditation; near death experiences frequently lead to such perceptions; so do DMT injections; and rarely, individuals perceive alternate realities as a result of no obvious reason at all (as in “alien abductions”).
Overcoming fear of deathThe fact that so many individuals described the perceiving of these realities in profoundly positive, or even ecstatic terms, is exciting to me. That near death experiences typically result in a sort of spiritual awakening and loss of the fear of death is reassuring to me. Some will object to this kind of thinking, saying that while we are alive we should think only of
this life, and not put our hopes in what may come afterwards. They are absolutely correct that we should make the most out of
this life. But people who lose their fear of death through near death experiences do not become suicidal or unconcerned about their current lives. To the contrary, they usually gain the capacity to live life more fully, while maintaining a serene attitude towards their future prospects.
While most normal people do not consciously think of death a great deal of the time, it is often lurking there in the back of our minds, and the unconscious thought of it has the potential to make people overly ambitious for material goods or overly aggressive towards their fellow humans. Perhaps it is responsible for a good deal of the greed and militancy that is destroying our world, as our “leaders” carry on their mindless quest for immortality through never ending accumulation and monopolization of our planet’s resources and conquest of other peoples.
On the need to open our minds to the unfamiliarStrassman’s experiments should also serve to remind us of the vast amount of knowledge that remains unknown to humankind. There are many who put unthinking faith in technology, just as some put unthinking faith in God. I have seen this often in my career as a public health physician. For example, I have encountered groups of people who contact their public health department to complain of debilitating symptoms for which they believe there is an environmental cause. Some health department officials blow off their symptoms as being “in their head”, or something to that effect, because their technology fails to identify the cause of the symptoms. Rather than admit the possible limitations of their technology – which is usually considerable – they are often too willing to turn a deaf ear to those who need help. In such situations
I have sometimes found that persistence pays off in uncovering the roots of the problem. The lesson: Listen to people, rather than blow them off because their story doesn’t fit in well with your world view. That’s a great lesson for
all physicians (and
all people). How many of you have had your complaints dismissed by a physician because he or she didn’t have a ready explanation for your symptoms?
The fact is that most humans find it extremely difficult to perceive what is unfamiliar to them. When humanity thought that the earth was flat, the idea that it was round was outright laughable, as well as almost impossible to imagine.
Stephen Hawking , perhaps the most brilliant theoretical physicist in the world, wrote in his book, “
A Brief History of Time”, that his mathematical equations proved that the universe contains, not 4 dimensions, but either 10 or 26! He’s speaking of reality here, not science fiction. Most humans, including me, would have an extremely difficult time fitting that information in with their view of reality.
Hawking struggled to find an explanation for why, if our universe contains 10 or 26 dimensions, can humans perceive only 3 space dimensions plus one time dimension. But he could only
speculate on this question because he had no data to help him. I suspect that those humans who have encountered other life forms, as they perceive their soul separating from their body, may be perceiving some of the dimensions that Hawking speaks of – dimensions that they are incapable of perceiving under normal conditions. Since they are perceived concurrently with the strong feeling of the soul separating from the body, perhaps some of these excess dimensions could best be thought of as spiritual dimensions. Perhaps normal thoughts and feelings – which are immaterial though produced in part by material neurological tissue – account for some of these dimensions.
Considering alternate realitiesStrassman struggled to understand his subjects’ reports of alternate realities, and place them in a framework that made sense to him. He finally concludes, in the last chapter of his book, that we must keep our mind open to possibilities that are hard for us to imagine, and examine them in a truly scientific fashion:
We must begin by assuming that these types of experiences are "possibly real." In other words, they may indicate "what it's like" in alternate realities. The earliest attempts at systematically investigating these contacts should determine the consistency and stability of the beings. With lessening shock at their presence, is it possible to prolong, expand, and deepen our interactions with them? Do people encountering beings possessing similar appearances, behaviors, and "locale" also report the exchange of comparable messages and information?