Last week, Kevin F, PIR® Board President, had the opportunity to join

Psychedelics in Recovery

As tends to happen when speaking publicly about this work, Kevin and Joe covered familiar terrain: how PIR® came into being, the contours of Kevin’s recovery story, and the long-standing (and often misunderstood) relationship between psychedelics and recovery culture—particularly the well-documented use of LSD by Bill Wilson in the 1950s. These topics are not novel to PIR members, but they continue to matter, especially as psychedelic narratives are increasingly flattened into soundbites that obscure nuance, context, and lived experience.

What members of PIR® may appreciate most in the exchange between Kevin and Joe, was the space it allowed for honest conversation about the tensions inherent in service work—especially when that service is directed toward a complex and evolving fellowship. For many of our volunteer service members, growing an organization like PIRⓇ has often felt like “building the plane while it’s taking off”: responding to real needs in real time, navigating ethical and legal uncertainty, and holding responsibility not only for ideas, but for people. That reality is rarely clean, and it resists the kind of certainty that both media cycles and policy debates often demand.

There is an added layer to this conversation that neither Kevin nor Joe could name at the time the episode was being recorded. As they were talking, news was breaking about potential federal funding cuts at SAMHSA that—had they gone through as initially reported—would have sent a significant shockwave through the behavioral health and recovery ecosystem. Thankfully, those cuts did not ultimately materialize. Still, the moment serves as an important backdrop for the themes we discussed: how fragile many of our support systems are, how dependent they remain on political winds, and how quickly stability can feel illusory for people already living close to the edge.

In that light, this conversation feels less like a retrospective and more like a snapshot of a field at a crossroads. Psychedelics are no longer fringe, but the structures meant to hold care, integration, and community have not caught up to the pace of interest or investment. Whether we are talking about mutual-aid fellowships and their organizational service leadership, or public mental health infrastructure, the same question keeps surfacing: how do we grow without losing the human center?

With gratitude to Joe for the chance to explore these questions in a way that honors complexity rather than bypassing it. If you’re interested in the intersections of recovery, psychedelics, history, and systems-level fragility—and in what it actually looks like to steward something 

In November 2025, a peer-reviewed article was published in the Journal of Psychoactive Drugs examining a phenomenon that many in our community have been living for years: the intentional integration of psychedelic experiences with 12-Step recovery. Titled “Psychedelic Augmentation of 12-Step Engagement: A Novel, Accessible Approach to Enhance Community-Based Recovery from Substance Use Disorders,” the study represents one of the first empirical efforts to document this emerging practice in real-world settings.

Importantly, this research did not emerge in a vacuum. Participants were intentionally recruited through a community partner with lived experience—members connected to Psychedelics in Recovery and adjacent 12-Step networks—underscoring a central truth: much of the innovation in recovery is happening outside of clinics, ahead of formal systems, and in response to unmet needs.

Why This Study Matters

The study was small by design. Due to federal research constraints, the final sample included eight individuals in remission from alcohol, opioid, and/or stimulant use disorders. The authors are explicit that the findings are exploratory and not generalizable. But what the study lacks in scale, it makes up for in depth.

Participants described using psychedelics such as psilocybin, ayahuasca, ibogaine, peyote, and others in conjunction with—not instead of—12-Step engagement. All had prior exposure to 12-Step programs. For some, psychedelics helped them finally engage with the Steps after repeated failed attempts. For others, they addressed persistent psychological distress that lingered despite long-term abstinence and diligent program participation.

This distinction matters. The study does not frame psychedelics as a shortcut or replacement for recovery work. Rather, participants consistently emphasized that psychedelics were most helpful when embedded within an existing framework of accountability, integration, and ongoing peer support.

Psychedelics as a Catalyst, Not the Container

One of the most compelling findings was how participants described the synergy between psychedelic experiences and specific 12-Step practices. Psychedelics appeared to facilitate openness to Step 2 (belief in a Higher Power), deepen moral inventory work in Step 4, and enrich contemplative practices aligned with Step 11. Several participants used vivid metaphors: psychedelics as the “engine,” the Steps as the “transmission.”

Equally important, participants were clear about what didn’t work. Prior recreational psychedelic use—absent structure, intention, or integration—was largely described as ineffective for recovery. Frequent or poorly integrated use was seen as destabilizing and, in some cases, as reinforcing addictive patterns. In other words, “set and setting” extended beyond the ceremony itself to include one’s recovery community, living situation, and psychological readiness.

Accessibility and Equity

A central theme in the paper is accessibility. Half of the participants were uninsured. Many contrasted the relative affordability of community-based approaches with the high cost of emerging psychedelic-assisted therapies. Twelve-Step programs, for all their imperfections, remain free, ubiquitous, and lifelong. For participants in this study, that infrastructure provided something clinical models often cannot: continuity.

This is a crucial equity consideration. As psychedelic medicine becomes increasingly medicalized and commercialized, community-based models—however imperfect—may remain the only viable option for many people. The study does not argue that this is ideal. It argues that it is real.

Risks, Tensions, and Honesty

The authors do not minimize risk. Participants reported challenging psychological experiences, one case of transient psychosis following unsupervised high-dose use, and instances of psychedelic misuse—particularly with non-classic substances like MDMA. Tensions with abstinence-oriented norms were also acknowledged. Most participants avoided discussing psychedelic use in traditional 12-Step meetings, relying instead on alternative spaces such as PIR® for honest dialogue.

This mirrors long-standing dynamics around medications for opioid use disorder and highlights a broader truth: recovery is relational. Stigma, secrecy, and fear of exclusion can themselves become risk factors.

Where PIR® Fits In

Psychedelics in Recovery did not set out to prove a model. PIR® emerged to meet people where they already were—navigating recovery, curiosity, skepticism, hope, and risk in equal measure. This study validates that community-based wisdom deserves careful attention, not dismissal or romanticization.

The findings do not offer simple answers. They offer something more valuable: grounded questions for future research, policy, and community practice. How can integration be supported? Who is most at risk? What safeguards matter most outside clinical settings? And how do we honor both recovery principles and evolving therapeutic landscapes?

As the authors conclude, further research is urgently needed. PIR® is proud to have contributed—carefully, ethically, and transparently—to that ongoing conversation.

For decades, researchers have struggled to study 12-Step fellowships like Alcoholics Anonymous and Narcotics Anonymous. Their commitment to anonymity, decentralized structure, and wariness toward outside involvement—while essential to protecting members—have made formal research difficult. Surveys are rarely sanctioned by the fellowships, and many members are understandably cautious about participating in academic studies that could expose them or misrepresent their experiences.

Yet, despite these challenges, research has slowly emerged demonstrating both the benefits and limitations of 12-Step participation in recovery from substance use disorders. Importantly, it has been the members themselves—those willing to share their experiences confidentially—that have made this possible.

PIR’s Role in Bridging the Gap

At Psychedelics in Recovery (PIR), we know firsthand how powerful it can be to explore the intersection of 12-Step recovery and psychedelic experiences. Our community has been invited to contribute to a handful of carefully designed research projects that honor both the spirit of anonymity and the importance of rigorous data. PIR members have shared their voices in surveys and interviews that are beginning to shape how the wider world understands recovery, spirituality, and healing.

A New Study: Psychedelics 12-Step Recovery Survey

We are excited to share a new opportunity to participate in research led by Dr. Nicky Mehtani at the University of California, San Francisco. This study seeks to learn more about how people combine classic psychedelics (such as psilocybin, LSD, mescaline, DMT, or ibogaine) with engagement in 12-Step recovery programs.

Participation involves a 30-minute confidential survey. Those who provide an email address for follow-up will receive a $20 gift card, and a subset of participants may be invited to a Zoom interview (with a pseudonym, not your real name), which comes with an additional $50 gift card. Importantly, this research is protected by a Certificate of Confidentiality from the National Institutes of Health, which safeguards your privacy.

You can skip any questions you don’t want to answer, and resources are provided if the content feels difficult.

Why This Matters

By participating, you help ensure that the unique experiences of people navigating both psychedelics and 12-Step recovery are represented in the scientific record. These voices are too often missing from mainstream conversations about addiction and healing.

Take Part

If you feel called to contribute, please consider participating:

Click here to take the survey

Together, we can help build understanding, reduce stigma, and expand the conversation around recovery and psychedelics.

View the PIR® Event

View the MAPS website

A Leap from Brokerage to Medicine

Charles Towns’ journey into addiction treatment was an unexpected detour from his previous life. After leaving a successful career in selling insurance in Georgia, Towns moved to New York City in 1898. He became a partner in a brokerage business, but personal and professional hardships eventually pushed him towards a new path. In 1901, a pivotal encounter changed his life forever. A non-physician acquaintance claimed to have a remedy that could free addicts from their dependencies. Despite having no medical background, Towns was intrigued.

 

“In 1901, a man who was not a physician told me he believed he had a remedy that would free an addict from the drug habit. At that time I knew nothing about medicine, and less about drug habits. I had never been afflicted with any such habit, and had never paid any attention to anyone who had. I thought it was preposterous for this man to suggest that I take up this matter, and I told him so. I asked him why he did not appeal to a physician, and he answered that no physician believed it possible to treat cases of drug addiction in a definite way. By a strange stroke of fate, it happened that on that very day I found it necessary to call in my family physician to see one of my children.” I told him of the conversation that I had had, and he made all manner of fun of me for even permitting the man to take up my time. He told me how nonsensical it would be to treat such a case in the way that this man suggested. He himself had had several cases, but he usually sent them to medical institutions, where they were kept over long and indefinite periods, and finally turned adrift-uncured and incurable, and this, he said, was the experience of the profession.

The dogmatic attitude of my physician incited me to investigate the matter further. I secured for treatment a real fiend—a man who was taking forty grains of morphine a day. I hired a small apartment in a New York hotel-and a physician to stand sponsor for the treatment. It was terrible therapy—the patient went wild, and tried to tear the house down; he swore he would have us all arrested, if we did not desist at once. He wanted to quit, the man with the formula wanted to quit, the doctor wanted to quit. But I saw that this was not the time to quit. For three days and nights I remained in that room-with my prisoner. On the fourth day the man claimed he no longer craved morphine, and on the sixth day he returned to his home. Two years ago I saw this man. He had never touched the drug since that day, and was in splendid physical condition.”

-Charles Towns, Medical Review of Reviews, 1916

Refining the Formula

Encouraged by this initial success, Towns realized that the treatment needed refinement. Partnering with Dr. Alexander Lambert, they fine-tuned the formula, incorporating belladonna, a plant known for its psychoactive properties. This combination aimed to disrupt the physical and psychological grip of addiction. The treatment involved administering powerful agents to induce physical reactions that would supposedly reset the patient’s system.

The Components of the Belladonna Cure

The Towns-Lambert treatment’s key components were belladonna and henbane, both known for their psychoactive and dissociative properties. Belladonna, often referred to as “deadly nightshade,” contains alkaloids such as atropine, scopolamine, and hyoscyamine, which affect the central nervous system. Henbane contains similar compounds, known to induce hallucinations, altered states of consciousness, and even delirium in higher doses. While Towns and Lambert may not have fully understood the neurological mechanisms at play, these dissociative psychedelics likely played a significant role in disrupting the addictive pathways in the brain.

Interestingly, these substances may have contributed to the so-called “white light” experiences reported by some patients, including Bill Wilson. Such mystical or transcendent experiences are often associated with profound shifts in perception, which can catalyze lasting psychological change. In Wilson’s case, the experience was pivotal, marking a turning point in his battle with alcoholism and influencing the spiritual foundation of Alcoholics Anonymous.

The Frustration with Medical Orthodoxy

Towns was often vocal about his frustration with the medical community’s stance on addiction. At the time, the prevailing belief among physicians was that addiction was an incurable condition—that once an addict, always an addict. Doctors largely dismissed the idea that physical dependence could be “cured,” relegating treatment to mere management rather than recovery. Towns found this perspective both disheartening and infuriating. His early successes with the belladonna cure stood in stark contrast to the pessimism of the medical establishment.

He argued that the medical profession was too rigid, clinging to outdated theories that failed to acknowledge the possibility of true recovery. Towns believed that addiction was not a life sentence, and he set out to prove that effective, transformative treatment was possible. His relentless pursuit of a cure was fueled by this frustration, as he sought not only to treat patients but to challenge and change the prevailing medical dogma of his time.

Controversy and Legacy

The Towns-Lambert treatment, while groundbreaking, was not without controversy. The aggressive methods and the use of belladonna, a potentially toxic substance, raised many eyebrows in the medical community. Despite this, the treatment gained widespread popularity, notably being mentioned in the foundational text of Alcoholics Anonymous, where Bill Wilson, AA’s co-founder, acknowledged its role in his recovery journey.

The Impact on Addiction Treatment

The legacy of the Charles Towns Belladonna Cure lies not just in its methods but in its bold approach to addiction treatment. It marked a shift from purely punitive or moralistic views of addiction to a more medicalized approach, paving the way for future innovations. Towns’ determination to find a solution, despite his lack of formal medical training, underscores the desperate need for effective addiction treatments during that era.

In reflecting on the origins of the Towns Cure, we see a blend of desperation, experimentation, and a relentless quest for recovery solutions—elements that continue to shape the field of addiction treatment today.

“He had no further intercourse with Spirits, but lived upon the Total Abstinence Principle, ever afterwards; and it was always said of him, that he knew how to keep Christmas well, if any man alive possessed the knowledge. May that be truly said of us, and all of us! And so, as Tiny Tim observed, God Bless Us, Every One!”

Hidden in this final line, however, is an unsuspected double entendre that deepens the story’s meaning. While most readers take the “Spirits” to refer to the ghostly figures who visit Scrooge, Dickens also nods to the Victorian era’s association of intoxicating spirits—alcohol—with moral decay and personal ruin. Scrooge’s commitment to the “Total Abstinence Principle” becomes more than just a pledge to avoid ghostly visitations; it mirrors the path of recovery from addiction and trauma, offering a profound lesson in healing and renewal. Let’s delve deeper into this hidden layer of Dickens’ masterpiece and its unexpected connection to the modern journey of recovery.

The Spirits of Addiction: A Life in Chains

Before his encounter with the Spirits, Scrooge’s life was one of isolation, greed, and denial—a grim analogy for the life of someone caught in the grips of addiction. Just as Scrooge refuses to see the suffering around him, addiction blinds us to the harm we cause to ourselves and others. The cold, dark, and joyless existence he leads is the natural outcome of living in denial, much like the desolation that often accompanies active addiction.

The “Spirits” that visit Scrooge can be seen as the inner voices or external interventions that disrupt the cycle of addiction. For someone struggling with addiction, these moments of confrontation—whether through loved ones, treatment programs, or even a rock-bottom experience—force them to face the reality of their condition.

The Ghost of Addiction Past: Facing the Roots

When the Ghost of Christmas Past arrives, Scrooge is taken back to the moments that shaped him—his lonely childhood, the loss of his sister, and the heartbreak that hardened his heart. Similarly, the first step in addiction recovery often involves looking back. Trauma, unmet needs, and unresolved pain often lie at the root of addiction. Revisiting these memories can be deeply painful, but it is also necessary to understand how past wounds fuel present behaviors.

In recovery, this stage is about acknowledgment. We begin to see that our addiction is not a moral failing but a coping mechanism—a way to escape or numb the pain of the past.

The Ghost of Addiction Present: Seeing the Impact

The Ghost of Christmas Present forces Scrooge to witness the immediate consequences of his actions. He sees Bob Cratchit struggling to support his family, Tiny Tim’s fragile health, and the joy he is missing out on by isolating himself. In recovery, this stage involves confronting the damage addiction causes in the present—broken relationships, neglected responsibilities, and the erosion of physical and emotional health.

It is also a moment of awakening. Just as Scrooge sees the warmth and love that exists despite his absence, those in recovery often begin to recognize the potential for joy and connection in their lives, if only they can let go of their destructive habits.

The Ghost of Addiction Yet to Come: Facing the Future

The most sobering moment in Scrooge’s journey comes with the Ghost of Christmas Yet to Come, who shows him the grim reality of his future if he does not change. Alone and unloved, Scrooge sees the inevitable outcome of his choices. For someone in addiction, this is the moment of reckoning—realizing that continued use will lead to loss, despair, and often death.

But this confrontation is also an invitation to change. Just as Scrooge resolves to live differently, those in recovery can choose to rewrite their story. This is the turning point, where the fear of staying the same outweighs the fear of change.

The Awakening: A Life of Recovery

When Scrooge awakens on Christmas morning, he is a transformed man. His joy is infectious, his generosity boundless. He becomes a beacon of love and kindness in his community, living proof that change is possible. For those in recovery, this stage mirrors the experience of living a life of sobriety. It’s not just about abstaining from substances; it’s about actively embracing a life of purpose, connection, and joy.

Scrooge’s transformation reminds us that recovery is a daily practice. To “keep Christmas well” is to embody the principles of love, gratitude, and service—not just during the holidays but every day. This is the gift of recovery: a chance to live fully and authentically, free from the chains of the past.

The Spirit of Recovery

Dickens ends his story with a wish that Scrooge’s transformation may be “truly said of us, and all of us!” Recovery, like Scrooge’s redemption, is a journey available to anyone willing to confront their past, embrace their present, and take responsibility for their future.

This holiday season, may we all find the courage to face our own “Spirits” and choose the path of healing. And as Tiny Tim said, “God bless us, every one!”

Thanksgiving occupies a paradoxical space in American consciousness, its myth obscuring a deeper, more complicated truth. For some, Thanksgiving is a celebration of gratitude and communion; for others, it represents a rewritten history—a narrative built on the erasure of Indigenous suffering and the glorification of traumatic events. Both perspectives are valid, and both can coexist, reflecting the complex nature of trauma itself. Just as Thanksgiving can be both a joyful gathering and a painful reminder, trauma often presents layers of meaning: what is observed on the surface rarely encompasses the full truth of what is felt or remembered beneath. The myth of Thanksgiving reminds us that the stories we tell often conceal as much as they reveal, echoing the hidden depths of personal and collective wounds.

Through the lens of psychedelics, Thanksgiving becomes more than a sanitized myth. It serves as a metaphor for the potential of shared spaces—places where people with diverse experiences, histories, and perspectives meet, grapple with their differences, and strive for healing and understanding. This dynamic echoes not only in the broader cultural discourse but also in how psychedelics are reshaping the landscape of recovery.

Thanksgiving as Myth, Psychedelics as Metaphor

The Thanksgiving story, though flawed, persists because it speaks to a universal human longing: the possibility of connection across divides. Psychedelics amplify this longing, offering a means to transcend barriers of ego, identity, and history. In altered states of consciousness, individuals often experience profound interconnectedness—a dissolution of the separations that divide us from one another and from the world around us.

This sense of communion mirrors the mythic Thanksgiving table, reimagined as a space where reconciliation and shared purpose are possible. While Thanksgiving often obscures the struggles it represents, psychedelics compel us to confront them head-on. They invite us to engage with the painful truths of the past while envisioning a future grounded in empathy, reciprocity, and unity.

Bridging Indigenous Wisdom and Western Science

Indigenous cultures have long used psychedelics as tools for spiritual growth, community bonding, and healing. These practices are rooted in reciprocity—an understanding of one’s relationship with the Earth, others, and the divine. In contrast, Western approaches to psychedelics often focus on individual transformation, scientific validation, and therapeutic outcomes.

The psychedelic renaissance seeks to honor and integrate these traditions, though not without challenges. It’s a delicate balancing act: ensuring respect for Indigenous knowledge while advancing scientific research and accessibility. This merging of paradigms, when approached with care and humility, reflects Thanksgiving’s aspirational ideal—a shared table where differing worldviews enrich one another rather than compete for dominance.

Psychedelics in Recovery: Communion Across Differences

Nowhere is the theme of unity more evident than in the emerging role of psychedelics in recovery. Traditional recovery models have often been rigid, asking participants to adhere to a singular path—whether through spiritual surrender in 12-step programs or clinically structured behavioral therapy. Psychedelics offer a new possibility: a space where diverse recovery styles can coexist and complement one another.

Psychedelics in recovery support groups function as modern-day Thanksgiving tables, gathering people with vastly different experiences, beliefs, and approaches to healing. These groups embrace the multiplicity of recovery paths, blending spirituality, science, and Indigenous practices into a shared framework. Here, a person steeped in 12-step traditions might find common ground with someone pursuing mindfulness-based therapies or Indigenous-inspired ceremonies. The unifying thread is the psychedelic journey itself—a catalyst for breaking down barriers and fostering empathy.

A Communion of Healing

The myth of Thanksgiving invites us to imagine a table where past grievances are set aside for shared gratitude. Psychedelics in recovery transform this myth into action. They create a sacred space where the wounds of the past—personal and collective—are acknowledged and processed, not ignored. They encourage participants to celebrate their differences while seeking common ground, fostering a deep sense of belonging.

By integrating diverse approaches to recovery, psychedelics echo Thanksgiving’s core aspiration: the possibility of communion in the face of division. They remind us that healing isn’t a solitary endeavor but a collective journey. Around the modern Thanksgiving table—or within a psychedelic recovery group—we see a vision of what’s possible when we come together with humility, gratitude, and open hearts.