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Monday, May 11, 2026

 

Psychedelic substances: Who can they help – and who might they harm?



Charité study collates global therapeutic experiences for the first time



Charité - Universitätsmedizin Berlin

Psychedelic substances: Who can they help – and who might they harm? 

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PD Dr. Felix Betzler, Head of the Recreational Drugs research group at Charité

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Credit: © Charité – Universitätsmedizin Berlin





Psychedelic-assisted therapy is the subject of renewed focus. It involves using psilocybin – a substance found in psychoactive fungi – or LSD to treat mental disorders. Numerous studies are currently underway, with talk rife of a “revolution in psychiatry”. However, doubts also persist. While some patients benefit from this therapy, others do not, and some patients even deteriorate as a result. Scientists led by Charité – Universitätsmedizin Berlin have now collated experiences from therapists around the world in an effort to identify suitable patients more precisely in the future. The researchers have described for the first time the profile of a good candidate for psychedelic-assisted therapy in an article published in Nature Mental Health*.

“Treating patients with psychedelic substances is akin to using a sharp blade. With that in mind, it’s very important to know when to use it – and when not to,” says PD Dr. Felix Betzler, who led the study. Betzler is also Head of the Recreational Drugs research lab at the Department of Psychiatry and Neurosciences on Campus Charité Mitte. There are patients like the middle-aged woman. When she first came to the clinic, she had already been suffering from depression for years.To the point she was no longer able to feel happiness. All medication-based treatment attempts had failed to improve her symptoms, as had years of psychotherapy. She said that her friends, her partner and her dog kept her going. She had been unfit for work for some time. Prior to the therapy, she had no experience with the mind-altering substance psilocybin.

However, she agreed to a session in a controlled study setting. It proved a very intense experience for the patient, who felt her emotions break through. She later described the experience as simultaneously painful and healing, as though she had been sailing through a storm when, suddenly, the sun pierced through the clouds. Six weeks after the treatment, her depression lifted for the first time in over a decade. A recognized depression test identified no measurable signs of the disorder whatsoever.

Intoxicants deployed as therapeutics

The positive effects of both natural and synthetic psychoactive substances have long been known. Psychedelic substances can influence a person’s perception, emotional experiences and state of consciousness, and have a long history of use as intoxicants. Such substances have also been the subject of scientific research for more than 70 years, not least with a view to developing new treatment methods. Hallucinogens such as psilocybin and LSD have yielded success, especially when used to treat severe therapy-resistant depression not alleviated by conventional medications, as well as anxiety disorders, addiction and other mental disorders. It is possible that this exceptional, artificially induced state promotes the formation of new connections between nerve cells, making the brain more “flexible”. The fundamental mechanisms are not yet understood in detail. However, even one or two guided sessions usually achieve a significant impact.

Nevertheless, the treatment outcomes vary significantly, as another example illustrates. Once again, the patient was a middle-aged woman. She received the same diagnosis, had experienced similar symptoms and found herself in similar personal circumstances. Unlike the first patient, however, she experienced the session as a sort of inner torture. There was no breakthrough; she was simply happy once the session was over. Her depression did not lift. Quite the opposite, in fact: after the therapy session, she felt even an even stronger sense of hopelessness, with another straw less to clutch at.

Predicting treatment success

Two seemingly similar patients, yet two treatment outcomes that could hardly be more different. How is this possible? Could demographic or health-related factors that determine treatment success? Might other influences indicate less favorable outcomes, such as severe fear responses, sleep disorders or even a deterioration in depression symptoms? In pursuit of answers, Felix Betzler and his team worked with researchers in Germany, France and the USA to survey therapists around the world who regularly conduct psychedelic-assisted therapies.

In addition to the therapist’s professional experience, therapy approach and therapy context, the comprehensive index of questions developed by the researchers also examined numerous potential characteristics of patients who underwent psychedelic-assisted therapy, including their personal circumstances, aspects of their personality, and the duration and severity of their condition. Their research also scrutinized the therapy setting, the intensity of supervision, and the administered dosage of psychedelic substances. They collected responses from a total of 158 therapists, regardless of whether they worked within a regulated statutory framework – with legal approval based on clinical studies – in countries where the use of these substances is permitted, or whether they provide therapy “underground”, outside the law.

“The most important outcome is the overall patient profile as such because, from a therapist’s perspective, this provides an indication of a good treatment response,” explains Betzler. “We identified a number of pronounced characteristics that the respondents agreed on.” In addition to a stable environment and support from family and friends, certain personality traits also appear conducive to treatment success. “An openness to new experiences, the ability to come to terms with certain circumstances, accept them and let them go, and the ability to form secure attachments are all decisive factors,” says Grace Viljoen, a junior research at the Department of Psychiatry and Neurosciences, and the paper’s lead author. Prior experiences with altered states of consciousness, including through meditation and special breathing techniques, also prove helpful. By contrast, the use of other substances such as cocaine, amphetamines, alcohol and cannabis exerts a negative influence.

The surveyed therapists also believe that personality type has a role to play. Patients with avoidant, dependent or compulsive personality types are particularly well suited to psychedelic-assisted therapy. Caution should be taken with patients who have paranoid, schizoid and schizotypal personal types. Narcissistic and antisocial personality types and emotionally unstable borderline personalities proved more difficult to categorize. “The knowledge of which patient profiles are fundamentally suited to this form of therapy, and the profiles that can be harmed, will enable us to better control who receives such therapy. It represents a further step toward precision psychiatry in a highly dynamic field,” underscores Betzler.

The right setting

The study emphasized another point: psychedelic-assisted therapy is far from an easy “miracle cure”. Instead, treatment success depends to a significant extent on careful preparation, professional guidance during the session, and diligent follow-up care to process the experience. Prior to the therapy, patients should have the opportunity to build trust with their therapist, formulate clear objectives and state their fears. It is also advisable to undergo therapy exclusively at specialized centers and within the context of clinical studies. This is the only way to ensure that therapists operate on a scientific basis and take decisions accordingly.

Therapists who offer psychedelic substances in other settings not subject to clinical controls or regulation view the prospects of success more optimistically across the board. “Analysis of data for this sub-group showed that, whether among older people, those with severe illnesses or those with limited social support – and even putting aside previous negative experiences – reservations about using substances in underground settings were significantly lower than in legal settings,” says Betzler. “In an ideal scenario, the parameters we have identified as being decisive will be used in patient selection in the future.” Support could also come in the form of a digital tool, which the study team hopes to develop with the data collected to help forecast the probability of success of psychedelic-assisted therapy.

*Viljoen G et al. Therapist-rated predictors of response to psychedelic-assisted therapy. Nat. Mental Health 2026 Apr 29. doi: 10.1038/s44220-026-00642-4


Links:
Original publication
Department of Psychiatry and Neurosciences, CCM
PREPARE (Predictors of Psychedelic Assisted Therapy Response)
EPIsoDE study on the effects of psilocybin in people with depression

Wednesday, September 24, 2025

 Opinion



Religious freedom for psychedelic users? Not without Indigenous truth.

If Christianity genuinely wants to engage with psychedelics, it must repent


(RNS) — The doors for the spiritual use of psychedelics were opened by struggles over peyote for Native Americans.


(Photo by Katherine Hanlon/Unsplash/Creative Commons)


Christine McCleave
September 23, 2025


(RNS) — The recent controversy over an Episcopal priest who was dismissed for promoting psychedelics for spiritual awakening raises urgent questions about how organized religion in America relates to psychedelics. The debate has focused on the safety of these drugs and church authority and doctrine, while ignoring Indigenous Americans’ long history with such medicines and the church’s long, painful history of suppressing them.

Concerns about priests and others becoming psychedelic shamans are valid. Ordination does not grant medical or cultural expertise, and clergy are not automatically qualified to lead plant medicine ceremonies. Indigenous communities, on the other hand, hold deep intergenerational knowledge of these medicines, rooted in protocols of respect and responsibility. Without a similar foundation, even well-meaning Christian leaders indeed risk causing harm, and it makes sense to regulate those who promote psychedelics. Yet the question remains: How will organized religion engage with psychedelics without perpetuating appropriation and erasure of Indigenous people?
RELATED: Episcopal Church removes priest who founded Christian psychedelic society

For centuries, Christian institutions, the Episcopal Church included, criminalized, demonized and worked to eradicate Indigenous traditions that relied on these medicines, even as they thrived by absorbing pagan practices to attract members. Their attempts now to consider or adjudicate practices so long associated with Indigenous spirituality betray theological contradictions and spiritual hypocrisy.

For over a decade, I have researched the harm caused by church-run Indian boarding schools on Native children in the U.S. — institutions designed to erase language, culture and ceremonies, leaving deep scars of post-traumatic stress disorder and other trauma that still affect our communities today. My research showed that these traumas were intentional, rooted in the belief that Indigenous spirituality was a threat to be eliminated. These same abuses were perpetrated around the globe, particularly in the Brazilian Amazon, where the psychedelic substance ayahuasca originates. For communities still healing from church-run attempts to erase language and ceremony, sudden clerical enthusiasm for psychedelics can reopen wounds rather than build trust.


Psilocybe mexicana mushrooms in Veracruz, Mexico, on July 2, 2019. 
(Photo by Alan Rockefeller/Wikimedia/Creative Commons)

For churches to embrace psychedelics without acknowledgment, accountability or reparations now is not only culturally insensitive — it worsens these harms and triggers past trauma.

Legally, much of the wider debate about the spiritual use of psychedelics turns on “religious freedom.” Many advocates of psychedelics favor the Religious Freedom Restoration Act model, in which groups seek exemptions for sacramental use. These pathways rely on legal ground first carved out by Indigenous peoples whose traditions were explicitly targeted by federal bans.

Today’s “religious freedom” advocates include syncretic Brazilian ayahuasca churches operating in the U.S. (such as União do Vegetal and Santo Daime) and a growing number of self-described psychedelic churches whose attorneys petition the Drug Enforcement Administration for RFRA exemptions. What they are pushing for through court orders or Drug Enforcement Agency recognition is narrow but powerful: the right to import, possess and administer otherwise prohibited sacraments such as ayahuasca/DMT and sometimes psilocybin or mescaline, as religious exercise.

The RFRA strategy began with a legal case brought by two Native American Church members who were denied unemployment benefits after being fired for sacramental peyote use. In the resulting 1990 U.S. Supreme Court decision, Employment Division v. Smith, the justices held that neutral, generally applicable laws could apply to religious practice without violating the First Amendment. The backlash was bipartisan: Congress enacted RFRA to restore the “compelling interest/least restrictive means” test for burdens on religion (later limited to the federal government).

In 1994, Congress separately amended the American Indian Religious Freedom Act to explicitly protect Native ceremonial peyote. In 2006, in Gonzales v. O Centro, the Supreme Court applied RFRA to uphold a church’s sacramental ayahuasca, requiring the government to justify prohibitions case by case, and today the DEA processes RFRA petitions for religious exemptions.

In short: The legal door newer groups now walk through was opened by struggles over peyote for Native Americans.

That history also reveals a double standard. Indigenous spiritual practices involving peyote or other medicines continue to face stigma, legal barriers and threats to their supply. This reversal of justice benefits new psychedelic religions, while tribal nations in the U.S. remain vulnerable despite treaty rights and the American Indian Religious Freedom Act.

Today, psychedelics are being recognized as tools for spiritual renewal. But for Indigenous peoples, they are not “new frontiers” or experimental sacraments — they are living traditions that survived generations of suppression. The church should honor this legacy. True healing will not come from adopting what was once condemned but from mending relationships and respecting the knowledge of those who kept these traditions alive.

RELATED: After a decade of controversy, clergy psychedelic study is published

If Christianity genuinely wants to engage with psychedelics, it must repent. It needs to confront its history of suppressing Indigenous spiritual practices and take concrete steps toward reconciliation. This includes recognizing the origins of these medicines, supporting Indigenous sovereignty and conservation, and centering Indigenous voices in discussions about law, theology and practice. Anything less risks repeating history — not as healing, but as another chapter of colonial exploitation.

(Christine Diindiisi McCleave, a member of the Turtle Mountain band of Ojibwe who holds a Ph.D. in Indigenous studies, is the former CEO of the National Native American Boarding School Healing Coalition. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

Magic mushrooms invent active compound twice



A new study shows that different types of mushrooms use completely different methods to produce the psychoactive substance psilocybin






Leibniz Institute for Natural Product Research and Infection Biology - Hans Knöll Institute -

Two different pathways of psilocybin biosynthesis 

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Two paths lead to the same molecule: Independently of each other, different genera of ‘magic mushrooms’ have developed two different enzyme pathways that produce the same psychoactive substance, psilocybin – a rare example of convergent evolution in natural product biosynthesis.

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Credit: Tim Schäfer, Leibniz-HKI






“This concerns the biosynthesis of a molecule that has a very long history with humans,” explains Prof. Dirk Hoffmeister, head of the research group Pharmaceutical Microbiology at Friedrich Schiller University Jena and the Leibniz Institute for Natural Product Research and Infection Biology (Leibniz-HKI). “We are referring to psilocybin, a substance found in so-called ‘magic mushrooms’, which our body converts into psilocin – a compound that can profoundly alter consciousness. However, psilocybin not only triggers psychedelic experiences, but is also considered a promising active compound in the treatment of therapy-resistant depression,” says Hoffmeister.

Two paths, one molecule

The study, which was conducted within the Cluster of Excellence ‘Balance of the Microverse’, shows for the first time that fungi have developed the ability to produce psilocybin at least twice independently of each other. While Psilocybe species use a known enzyme toolkit for this purpose, fiber cap mushrooms employ a completely different biochemical arsenal – and yet arrive at the same molecule. This finding is considered an example of convergent evolution: different species have independently developed a similar trait, but the ‘magic mushrooms’ have gone their own way in doing so.

Searching for clues in fungal genomes

Tim Schäfer, lead author of the study and doctoral researcher in Hoffmeister’s team, explains: “It was like looking at two different workshops, but both ultimately delivering the same product. In the fiber caps, we found a unique set of enzymes that have nothing to do with those found in Psilocybe mushrooms. Nevertheless, they all catalyze the steps necessary to form psilocybin.”

The researchers analyzed the enzymes in the laboratory. Protein models created by Innsbruck chemist Bernhard Rupp confirmed that the sequence of reactions differs significantly from that known in Psilocybe. “Here, nature has actually invented the same active compound twice,” says Schäfer.

However, why two such different groups of fungi produce the same active compound remains unclear. “The real answer is: we don’t know,” emphasizes Hoffmeister. “Nature does nothing without reason. So there must be an advantage to both fiber cap mushrooms in the forest and Psilocybe species on manure or wood mulch producing this molecule – we just don’t know what it is yet.”

“One possible reason could be that psilocybin is intended to deter predators. Even the smallest injuries cause Psilocybe mushrooms to turn blue through a chemical chain reaction, revealing the breakdown products of psilocybin. Perhaps the molecule is a type of chemical defense mechanism,” says Hoffmeister.

More tools for biotechnology

Although it is still unclear why different fungi ultimately produce the same molecule, the discovery nevertheless has practical implications: “Now that we know about additional enzymes, we have more tools in our toolbox for the biotechnological production of psilocybin,” explains Hoffmeister.

Schäfer is also looking ahead: “We hope that our results will contribute to the future production of psilocybin for pharmaceuticals in bioreactors without the need for complex chemical syntheses.” At the Leibniz-HKI in Jena, Hoffmeister’s team is working closely with the Bio Pilot Plant, which is developing processes for producing natural products such as psilocybin on an industry-like scale.

At the same time, the study provides exciting insights into the diversity of chemical strategies used by fungi and their interactions with their environment. It thus addresses central questions of the Collaborative Research Center ChemBioSys and the Cluster of Excellence ׅ‘Balance of the Microverse’ at Friedrich Schiller University Jena, within the framework of which the work was carried out and funded by the German Research Foundation (DFG), among others. While the CRC ChemBioSys investigates how natural compounds shape biological communities, the Cluster of Excellence focuses on the complex dynamics of microorganisms and their environment.


Psilocybe cubensis 

Psilocybe cubensis grows worldwide in tropical and subtropical regions, including Central and South America, Southeast Asia, and Oceania. The mushroom prefers moist, fertilizer-rich soils and contains the psychoactive substance psilocybin, which is currently being researched as an active compound for the treatment of therapy-resistant depression.

Credit

Felix Blei, Leibniz-HKI

Wednesday, July 16, 2025

Inside Colorado’s psychedelic church: ‘What makes this place magical is not the mushrooms’

(RNS and NPR) — As psychedelics are decriminalized in Colorado, one unconventional church is building community in the basement of a suburban home.


Benji Dezaval poses for a portrait, Friday May 30, 2025, in Colorado Springs, Colo. 
(Photo by Jeremy Sparig, for CPR News)


Hayley Sanchez
July 7, 2025

COLORADO SPRINGS (RNS and NPR) — The door to the Colorado Psychedelic Church doesn’t look like much — a walkout basement to a home in an eastern Colorado Springs neighborhood.

Faux foliage dangles from the walls, a tabletop fountain trickles nearby, and on a recent Tuesday in May, about 20 people were seated on couches under dim green lighting, while soft meditative music filled the air.

At the front of the room sat Benji “Dez” Dezaval the church’s founder.

“Hey y’all,” said Dezaval, welcoming people inside with a big laugh, purple-tinted glasses and a shawl draped around his shoulders. “I’m glad we waited.”

This weekly guidance — one of many community events the church hosts in a given week — is not unlike a regular book club or Bible study. The evening’s conversation centers on this month’s theme: what it means to be maternal, timed to Mother’s Day.

A typical Tuesday meetup like this one might begin with some socializing over shared snacks brought by a congregant. Then the group settles in for a sermon, or lecture, followed by a conversation with reflections on the day’s topic. The meeting closes with an optional offering of psychedelics.


Multiple strains of psilocybin spores sit ready for cultivation at the Colorado Psychedelic Church, Friday May 30, 2025, in Colorado Springs, Colo. (Photo by Jeremy Sparig, for CPR News)

On this particular Tuesday, it was one puff of DMT, or dimethyltryptamine, a compound found naturally in some plants and animals, known for its short-yet-intense effects.

About a quarter of the group raised their hands, some regulars and others first-timers. Once everyone’s church membership card was checked — issued after completing a safety screening — a facilitator pulled out a small device resembling a vape pen.

The facilitator explained the instructions and said smoking DMT was different from cannabis. He held the pen to each person’s mouth to take a puff, pausing and counting to four before they exhaled, wiping the mouthpiece off with a cloth in between each congregant.

After everyone had received their gift, the facilitator thanked the group for sharing the time together. And for the next few minutes, in the quiet pattering of the rain outside, participants seemed to go inward, not speaking, some closing their eyes, while the congregants who chose not to participate chatted quietly with each other.

Lee Mead, 43, attends the church events regularly. He works in a nonprofit and moved to Colorado Springs from Houston last August, not knowing anyone. And within a week, he discovered the Psychedelic Church on the app Meetup and decided to show up

“It’s not just a bunch of people doing drugs in some guy’s dingy basement,” said Mead. “It is nice down here. And it is more about the community than the substances.”



Lee Mead, left, and Benji Dezaval talk at the Colorado Psychedelic Church, Friday, May 30, 2025, in Colorado Springs, Colo. (Photo by Jeremy Sparig, for CPR News)

One night after taking psilocybin, the drug found in magic mushrooms, during what congregants call “revelry” — or an altered state of consciousness — Mead had a panic attack as he was coming back to reality. The stress of his job and a deeper unhappiness came rushing to the surface, he said.

And that’s when strangers stepped in and stayed with him.

“People that had just seen me maybe three times here at the church carried me through that,” Mead said. “Which of course made it even worse because I was receiving love that I didn’t feel I was worthy of.”


Mead didn’t touch psychedelics for months after that experience, but he never stopped showing up to the church gatherings.

“I hadn’t felt that level of care and level of love for a long time,” Mead said.

The Colorado Psychedelic Church, founded in 2024, describes itself as a spiritual community that uses psychedelics in communal settings. The church offers a range of gatherings throughout the week, including one for women, for men and for queer folks, plus a weekly lounge night for all in the community. The church also hosts classes and occasional themed gatherings. People gather in Dezaval’s basement, and they can choose whether to partake in the psychedelics. They see these substances not as recreational drugs but as a form of medicine that provides spiritual or emotional healing.


The Colorado Psychedelic Church, Friday May 30, 2025 in Colorado Springs, Colo. (Photo by Jeremy Sparig, for CPR News)

“There’s revere the self, and that’s the first universal truth. And we do that primarily through self care, making sure we’re actually actively maintaining ourselves. The use of natural medicine is a large part of that,” Dezaval said, explaining one of the church’s values.

“The second one is to embrace the communal experience to come together,” Dezaval said. “And the last, that the universe provides.”

Counseling is provided before, during and after revelry by Dezaval and other facilitators to help individuals make sense of their experience. Some facilitators and congregants also have medical training, according to Dezaval.

Before taking a dose at the church, people go through a safety screening, Dezaval added, ensuring they are over 21 and don’t take any medications that could interact dangerously with psychedelics, like some antidepressants. They also are required to complete training that explains the effects of the psychedelics and how to navigate the experience.



Benji Dezaval examines psilocybin spores at the Colorado Psychedelic Church, Friday, May 30, 2025, in Colorado Springs, Colo. (Photo by Jeremy Sparig, for CPR News)

Although DMT is illegal under federal law, Colorado decriminalized certain psychedelics in 2022. Since then, therapy clinics have popped up across the state.

The state’s regulated program requires licensed facilitators in a therapeutic setting, for instance, to oversee preparation, facilitation and integration after. But informal settings, like the psychedelic church, are not regulated.

Under Colorado’s Proposition 122, adults 21 and over may legally grow, possess, consume and gift naturally occurring psychedelics for personal use without requiring a license so long as no money is exchanged.

The congregation is funded through donations, according to Dezaval.

Don Lattin, a veteran reporter and author of “God on Psychedelics,” told RNS that federal scrutiny often focuses on whether a group has ongoing membership, screens out recreational users and upholds spiritual practices.

“The laws on this are vague and subject to the whims of the DEA,” Lattin said via email, but regulators have historically been more accepting of churches that “attempt to select only those who are serious” and “turn away would-be recreational users or thrill seekers.”


Pslocybin mushroom cultivation kits are stored at the Colorado Psychedelic Church, Friday May 30, 2025 in Colorado Springs. (Photo by Jeremy Sparig, for CPR News)

One way to distinguish a legitimate psychedelic church from a dispensary, Lattin said, is by looking at intention, structure and consistency.

“One of them, Sacred Garden Church, appeared to me after months of participatory reporting to be a sincere attempt to explore the spiritual dimensions of the psychedelic experience in a responsible group setting,” Lattin said. “The more notorious Zide Door Church of Entheogenic Plants seemed like a thinly veiled mushroom dispensary.”

Dezaval, the Colorado Springs church leader, maintains that his goal is to help people through the healing power of psychedelics. “If I was doing anything illegal, if this was all about the drugs and this is all about the money, why would I have any of these conversations?

“I understand the skepticism and I invite people in, so I can say like, ‘Let me show you every nook and cranny so you can see there is no secret,’” Dezaval said.

Congregants must partake of the DMT onsite, but they can take psilocybin home with them, and Dezaval acknowledges they may end up sharing the substance with friends who are not part of the community and have not gone through the training or safety screening.

“That’s gonna happen,” he said, adding that he tells congregants, “Don’t give them this without the information to make it safe.”

“Because without safety information, these tools are weapons and that weapon can only hurt somebody,” he said. “It’s not, ‘I gave you this — godspeed.’ No. I gave you this, I gave you the tools to do it right. So I want to make sure that you can heal, not get hurt.”

Nearly 700 people have attended at least one gathering of the church, Dezaval said, adding that they plan to expand into a second home in the neighborhood.

“There (are) a lot of people … who are looking so hard to find a place to belong,” Dezaval said

That held for congregant Sara Snapp, a stay-at-home mom with a background in religious studies. She grew up Catholic but said she spent much of her life feeling alone. She said she had lived with depression for most of her life but wasn’t diagnosed until after the birth of her daughter.

Last year, she tried psilocybin in a therapeutic setting, and something shifted. And then, Snapp said, things continued improving after she joined the church.



Sara Snapp listens at the Colorado Psychedelic Church, Friday, May 30, 2025, in Colorado Springs, Colo. (Photo by Jeremy Sparig, for CPR News)

“I found exactly what I needed here,” Snapp said. “I found the community that I was searching for. I found people who wanted to know the real me.”

For congregants like Snapp and Mead, Colorado Psychedelic Church doesn’t fit neatly into a box; it’s part support group, part spiritual sanctuary, part experiment.

“What makes this place magical is not the mushrooms,” Snapp said. “It’s that when you walk in that door, your armor falls off. And it’s in that softness and vulnerability that we … build these relationships.”

As one more weekly guidance session comes to a close, the sound of laughter and chatter fill the room.

“This is my family here,” said Mead, the Colorado transplant. “This is truly my third place.”

This story was produced through a collaboration between NPR and RNS. Listen to the radio version of the story.