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The Psychedelic Research Group, Imperial College London are undertaking a global 5-MeO-DMT survey study and are interested in getting data on a planned 5-MeO session (including pre and post-experience, including long-term follow-up). More information in the link below. I know any and all data feedback will be very much appreciated.
Interesting study showing that people who use 5-MeO in a supportive context are much more likely to report mystical-type experiences (with the enduring benefits associated with the latter) than people who use it in a non supportive context. I'm sure we're all well aware of the importance of set and setting when it comes to psychedelic use, and even when using a substance as powerful as 5-MeO where one may well transcend both their set and setting, this still very much applies.


Sepeda et al. (2019) Inhaled 5-methoxy-N,N-dimethyltryptamine: Supportive context associated with positive acute and enduring effects. Journal of Psychedelic Studies, DOI: 10.1556/2054.2019.033.

Full paper can be accessed at:
Article in Psychedelics Today on the plight of the Sonoran desert toad and the various threats the species currently faces, suggesting that psychonauts make ethically and ecologically informed choices when deciding to use 5-MeO-DMT.

QuoteIs the Juice Worth the Squeeze: The Impact of Climate Change, Development, and Psychonauts on the Sonoran Desert Toad

Sonoran Desert toads emerge from earthly tombs every year after the late summer monsoons roll in, which cause countless tiny ponds and lakes to form. Though most will evaporate in a few hours or days, toads lay eggs in the depths of these small water beds. Most of the tadpoles won't last longer than the waters in which they are born, a few will become pollywogs then toads, ensuring survival for another generation.

Life in the desert is stark as it is. But these unique desert toads are currently facing a host of new threats, including climate change, habitat loss and — perhaps most dangerous — commodification. Bufo alvarius, the Sonoran Desert toad's scientific name, is the only known animal source of 5-MeO-DMT, a popular chemical among psychedelic users. Unfortunately, poachers overharvest toads to feed the ever-growing market for this powerful substance. While the International Union for Conservation of Nature Red List of Threatened Species placed these toads in the lowest category of risk for extinction in 2004, the same report acknowledged they were virtually extinct in California. Scientists, conservationists, and artists are banding together to ensure the rest of the species avoids a similar fate.

Climate Change on Habitats

To understand how human-caused climate change could impact Sonoran Desert toads, we first need to look at potential effects on their home region. A 2012 study by the U.S. Department of Agriculture (USDA) predicted that the Southwest would continue to get hotter and drier. A 2018 National Climate Assessment bore out those predictions. This is bad news for toads, who already live near their physiological limits. More troubling was a 2017 report in Nature Climate Change, which predicted the probable decline of monsoons by 30 to 40 percent over the next century.

Thomas R. Jones, Amphibians and Reptiles Program Manager for the Arizona Game and Fish Department, believes parsing the impact of climate change from other threats and historical fluctuations is difficult if not impossible. This past summer he observed a decrease in toad populations at a site where they are normally abundant. "I think it's a reasonable assumption to say if the monsoon gets squirrely and we have drier years, it will be rougher on summer breeding anurans — toads and frogs — like the Sonoran Desert toad," Jones said.

Overdevelopment and the Destruction of Habitats

While climate change looms like ominous clouds in the distance, habitat loss is the single greatest threat to Sonoran Desert toads. According to a 2013 report from the USDA, 90 percent of riparian areas in Arizona and New Mexico converted to other land uses over the last century, ultimately turning habitats into agriculture fields or residential developments. At the same time, surface water was diverted from the few year-round rivers into massive reservoirs as aquifers pumped out groundwater in order to supply the region's growing population and agricultural production.

These toads once thrived in farmland irrigation systems, too. But, due to the increasingly intense use of chemicals — both pesticides and fertilizers — and mechanization, they disappeared from some agriculture areas, such as the Southern California side of the Colorado River and the Imperial Valley.

Paved roads are also particularly deadly to these creatures. Toads go to pools that form on impermeable surfaces where water can more easily absorb through their skin. The hot spots for Sonoran Desert toads are lined with roads, often putting them in harm's way. In fact, a 2010 study in Human-Wildlife Interactions estimated 12,264 amphibians died annually on roads in and around Saguaro National Park just west of Tucson, Arizona. Roads also hinder the toad's range, causing a loss in gene flow, or genetic evolution, which negatively effects populations, according to Jones. "The number of animals that die on roads are just huge."

Pop Culture, Money, and Psychedelic Tourism

The least understood threat is the impact of poaching and overharvesting for the 5-MeO-DMT market. Though Sonoran Desert toads can be legally gathered with appropriate licenses in Arizona, collecting them for the extraction of 5-MeO-DMT — which became a Schedule 1 substance in 2011 — is a federal crime.

In order to extract 5MeO-DMT, the toads must be agitated, which causes their glands to excrete poison. Then, it's squeezed or scraped out. Robert Villa, president of the Tucson Herpetological Society (THS) and a research associate at the University of Arizona's Desert Laboratory on Tumamoc Hill, is concerned about the harm this poses to toad survival.

"I think what's going to happen over time is that if intensive collection continues," Villa explained, "it's going to create a vacuum in these areas, what is also known as a mortality sink."

Some argue that indigenous communities have used the drug for centuries. But Villa points to flaws in this argument, saying that some advancing this position may have a vested financial interest in doing so. Some scholars have cited the discovery of toad bones at shamanic burial sites. If true, it could legitimize the toad extraction industry, helping businesses grow at the expense of the toad populations. For doctors or others selling 5-MeO-DMT, this would be a boon.

But Villa noted the bones were from a different species of toad that doesn't produce 5-MeO-DMT. He is not convinced by the evidence that indigenous people historically used the toad as a source of 5-MeO-DMT. "We couldn't decipher it from residues. There's research that discovered cacao residue in pots in New Mexico," Villa explained. "What we see today is a blatant misuse of indigenous culture to do it."

We may never know who first smoked 5-MeO-DMT for sure, but one of the earliest academic papers citing its psychedelic properties appeared in a 1967 issue of Biochemical Pharmacology. Then, knowledge about how to extract, prepare, and consume 5-MeO-DMT from toads was first widely propagated by a pamphlet written in 1983. The document contained detailed instructions, diagrams, and background information. Its author was listed as Albert Most, a pen name, though multiple people throughout history have claimed to be Most.

In a 2017 episode of VICE's Hamilton's Pharmacopeia, a man named Alfred Savinelli claimed he wrote the pamphlet and that he was the first person to ever consume the toad's venom. Savinelli is the author of Plants of Power: Native American Ceremony and the Use of Sacred Plants, but aside from that his claims have not been verified.

Though its authorship is disputed, the pamphlet's role in raising awareness about the drug is not. Following its publication, groups like the Church of the Toad of Light started promoting 5-MeO-DMT consumption. Its proponents claim the drug can help with depression and anxiety, which was supported by a study in The American Journal of Drug and Alcohol Abuse earlier this year. Advocates also claim it helps with recovery from substance abuse.

Unfortunately, a number of bad actors are harming toads and humans by providing the toad excrement for consumption. An open letter published earlier this year accused two doctors who facilitate 5-MeO-DMT use, Octavio Rettig and Gerry Sandoval, of defrauding, harming, and even causing patients to die. Numerous self-proclaimed shamans administer the drug illegally throughout the US and other countries. One such person was identified as Shaman Dan. He is alleged to have led a series of 5-MeO-DMT parties at the residence of a woman in Southern California, who we'll call Christina (not her real name) for the sake of anonymity.

Christina was connected to Shaman Dan by her mentors, who recruited her into Amway, a multi-level marketing company accused of being a pyramid scheme by consumer advocates, academics, and newspapers such as the New York Times and the Wall Street Journal. She described Shaman Dan as a white male under 25-years-old who formerly sold energy drinks through a multi-level marketing company. He told Christina that he was trained in Mexico by a woman named Shaman Sandra. After extracting the toad's poison — which Christina incorrectly identified as venom — Shaman Dan described using an undisclosed chemical as a bonding agent into the 5 MeO-DMT blend.

"It's not something the individual taking it knows," Christina said. "That's why it's very important that you trust whoever is administering this, because if they do not know what they're doing, they will mess you up. It's basically like taking crystal meth from a drug dealer off the street."

Public awareness of the toad has grown rapidly in recent years, with increasing references not just in academic journals, but in popular media as well. Journalist and author Michael Pollan discussed his negative experience with 5-MeO-DMT in his 2018 book How to Change Your Mind, which reached number one on the New York Times bestsellers list. Pollan also discussed the subject on The Joe Rogan Experience, a popular podcast. Host Joe Rogan has covered 5-MeO-DMTs transformative power many times, perhaps most notably in an episode from earlier this year with Mike Tyson. All this buzz leaves the little toads facing evermore heavyweight dangers from all corners.

The Sonoran Desert toad does not face these challenges alone, however. The THS is funding a project to study how the ionic composition of cement water holes may be harmful or even lethal to amphibians. Villa partnered with Cream Design and Print to produce t-shirts, posters and other items that spread awareness about the danger extraction poses to toads, and to raise money for conservation efforts. He hopes that if potential 5-MeO-DMT users know the harm they're doing to these hardy animals, that they will choose less-harmful methods for obtaining whatever it is they seek.

While the toad may be the only animal source for 5-MeO-DMT, the compound can be synthesized and found in many plants. The seeds of one species of Anadenanthera trees in South America contain 5-MeO-DMT and DMT. Virola trees also originate from South America, and some species of this plant contain both forms of DMT as well. They are both typically prepared as snuffs but can be consumed otherways as well.

Synthetic 5-MeO-DMT is in many ways a superior delivery vehicle to the toad-sourced variety. The extract from toads contains many other chemicals and can be dangerous if it is not consumed correctly. Synthetic 5-MeO-DMT can be precisely dosed, whereas every toad's extract is a little different. The study cited earlier showing 5-MeO-DMT's effectiveness as a treatment for depression and anxiety used the syntheitc variety in its experimental trials.

The benefits of synthetic versus toad-sourced 5-MeO-DMT were even discussed by Rogan on his podcast. Rogan reported a very positive experience when he consumed synthetic 5-MeO-DMT. Pollan had a very different reaction, describing his consumption of the toad-sourced variety as horrible. For the most toad-loving psychonauts, these alternatives can provide a safer and more eco-conscious way to experience this unique molecule.

"It boils down to your individual ethics," Villa said. "As psychonauts, I would hope that you are able to think about how your use of substances and your acquisition of those substances has an effect on the rest of the world."
A fresh of the press paper on 5-MeO-DMT I thought may be of interest to some.
Uthaug, M.V., Lancelotta, R., van Oorsouw, K., Kuypers, K.P.C., Mason, N., Rak, J., Sulakova, A., Jurok, R., Maryska, M., Kuchar, M., Palanicek, T., Riba, J. & Ramaekers, J.G. (2019) A single inhalation of vapor from dried toad secretion containing 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT) in a naturalistic setting is related to sustained enhancement of satisfaction with life, mindfulness-related capacities, and a decrement of psychopathological symptoms. Psychopharmacology, 1-14.
Full open access paper can be read and downloaded from here:


BACKGROUND: 5-methoxy-N,N-dimethyltryptamine (hereinafter referred to as 5-MeO-DMT) is a psychedelic substance found in the secretion from the parotoid glands of the Bufo alvarius toad. Inhalation of vapor from toad secretion containing 5-MeO-DMT has become popular in naturalistic settings as a treatment of mental health problems or as a means for spiritual exploration. However, knowledge of the effects of 5-MeO-DMT in humans is limited.

AIMS: The first objective of this study was to assess sub-acute and long-term effects of inhaling vapor from dried toad secretion containing 5-MeO-DMT on affect and cognition. The second objective was to assess whether any changes were associated with the psychedelic experience.

METHODS: Assessments at baseline, within 24 h and 4 weeks following intake, were made in 42 individuals who inhaled vapor from dried toad secretion at several European locations.

RESULTS: Relative to baseline, ratings of satisfaction with life and convergent thinking significantly increased right after intake and were maintained at follow-up 4 weeks later. Ratings of mindfulness also increased over time and reached statistical significance at 4 weeks. Ratings of depression, anxiety, and stress decreased after the session, and reached significance at 4 weeks. Participants that experienced high levels of ego dissolution or oceanic boundlessness during the session displayed higher ratings of satisfaction with life and lower ratings of depression and stress.

CONCLUSION: A single inhalation of vapor from dried toad secretion containing 5-MeO-DMT produces sub-acute and long-term changes in affect and cognition in volunteers. These results warrant exploratory research into therapeutic applications of 5-MeO-DMT.
Interesting new study on 5-MeO, fresh off the press:

Davis, A.K., So, S., Lancelotta, R., Barsuglia, J. & Griffiths, R.R. (2018) 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT) used in a naturalistic group setting is associated with unintended improvements in depression and anxiety. The American Journal of Drug and Alcohol Abuse, 10.1080/00952990.2018.1545024

Background: A recent epidemiological study suggested that 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT) used for spiritual and recreational reasons is associated with subjective improvement in depression and anxiety. Further exploration of the potential psychotherapeutic effects of 5-MeO-DMT could inform future clinical trials. Objectives: We examined self-reported improvement in depression and anxiety among people who use 5-MeO-DMT in a group setting with structured procedures guiding dose and administration of 5-MeO-DMT. Such procedures also include activities for the preparation of, and support during/following sessions, which are similar to procedures used in clinical trials of hallucinogen administration. Next, we examined whether depression or anxiety were improved following use, and whether the acute subjective effects (mystical/challenging) or beliefs about the 5-MeO-DMT experience were associated with improvements in these conditions. Methods: Respondents (n = 362; Mage = 47.7; Male = 55%; White/Caucasian = 84%) completed an anonymous web-based survey. Results: Of those reporting having been diagnosed with depression (41%) or anxiety (48%), most reported these conditions were improved (depression = 80%; anxiety = 79%) following 5-MeO-DMT use, and fewer reported they were unchanged (depression = 17%; anxiety = 19%) or worsened (depression = 3%; anxiety = 2%). Improvement in depression/anxiety conditions were associated with greater intensity of mystical experiences and higher ratings of the spiritual significance and personal meaning of the 5-MeO-DMT experience. There were no associations between depression or anxiety improvement and the intensity of acute challenging physical/psychological effects during the 5-MeO-DMT experience. Conclusions: Future prospective controlled clinical pharmacology studies should examine the safety and efficacy of 5-MeO-DMT administration for relieving depression and anxiety.
Barsuglia et al. (2018) Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study. Frontiers in Psychology, 9, 2459.

Full paper to be published soon:


5-MeO-DMT is a psychoactive substance found in high concentrations in the bufotoxin of the Colorado River Toad. Emerging evidence suggests that vaporized 5-MeO-DMT may occasion mystical experiences of comparable intensity to those occasioned by more widely studied psychedelics such as psilocybin, but no empirical study has tested this hypothesis. Data was obtained from 20 individuals (mean age = 38.9, male = 55%, Caucasian = 85%) who were administered 5-MeO-DMT as part of a psychospiritual retreat program in Mexico. All participants received 50mg of inhaled vaporized toad bufotoxin which contains 5-MeO-DMT and completed the Mystical Experience Questionnaire (MEQ30) approximately 4-6 hours after their session. Administration of 5-MeO-DMT occasioned strong mystical experiences (MEQ30 Overall Mintensity = 4.17, ± 0.64, range 0–5) and the majority (75%) had "a complete mystical experience" (≥60% on all MEQ30 subscales). Compared to a prior laboratory-based psilocybin study, there were no differences in the intensity of mystical effects between 5-MeO-DMT and a high dose (30 mg/70 kg) of psilocybin, but the intensity of mystical effects was significantly higher in the 5-MeO-DMT sample compared to moderate/high dose (20 mg/70 kg) of psilocybin (MEQ30 Total Score: p = .02, d = 0.81). Administration of vaporized 5-MeO-DMT reliably occasioned mystical experiences in a majority of individuals and was similar in intensity to high dose psilocybin administered in a laboratory setting. The short duration of action may be advantageous for clinical interventions and for studying mystical-type experience.

da Cruz, R.V.L., Moulin, T.C., Petiz, L.L. & Leao, R.N. (2018) A Single Dose of 5-MeO-DMT Stimulates Cell Proliferation, Neuronal Survivability, Morphological and Functional Changes in Adult Mice Ventral Dendate Gyrus. Frontiers in Molecular Neuroscience, 11, 312.
Full paper can be accessed and downloaded from here: subgranular zone (SGZ) of dentate gyrus (DG) is one of the few regions in which neurogenesis is maintained throughout adulthood. It is believed that newborn neurons in this region encode temporal information about partially overlapping contextual memories. The 5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT) is a naturally occurring compound capable of inducing a powerful psychedelic state. Recently, it has been suggested that DMT analogs may be used in the treatment of mood disorders. Due to the strong link between altered neurogenesis and mood disorders, we tested whether 5-MeO-DMT is capable of increasing DG cell proliferation. We show that a single intracerebroventricular (ICV) injection of 5-MeO-DMT increases the number of Bromodeoxyuridine (BrdU+) cells in adult mice DG. Moreover, using a transgenic animal expressing tamoxifen-dependent Cre recombinase under doublecortin promoter, we found that 5 Meo-DMT treated mice had a higher number of newborn DG Granule cells (GC). We also showed that these DG GC have more complex dendritic morphology after 5-MeO-DMT. Lastly, newborn GC treated with 5-MeO-DMT, display shorter afterhyperpolarization (AHP) potentials and higher action potential (AP) threshold compared. Our findings show that 5-MeO-DMT affects neurogenesis and this effect may contribute to the known antidepressant properties of DMT-derived compounds.
New paper on the epidemiology of 5-MeO-DMT use that may be of interest to some 5-Hive members.

Davis, A.K., Barsuglia, J.P. & Lancelotta, R. 2018. The epidemiology of 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT) use: Benefits, consequences, patterns of use, subjective effects, and reasons for consumption. Journal of Psychopharmacology, In Press, 1-14.

Full paper can be accessed and downloaded here:



5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT) is a psychoactive compound found in several plants and in high concentrations in Bufo alvarius toad venom. Synthetic, toad, and plant-sourced 5-MeO-DMT are used for spiritual and recreational purposes and may have psychotherapeutic effects. However, the use of 5-MeO-DMT is not well understood. Therefore, we examined patterns of use, motivations for consumption, subjective effects, and potential benefits and consequences associated with 5-MeO-DMT use.


Using internet-based advertisements, 515 respondents (Mage=35.4. SD=11.7; male=79%; White/Caucasian=86%; United States resident=42%) completed a web-based survey.


Most respondents consumed 5-MeO-DMT infrequently (<once/year), for spiritual exploration, and had used less than four times in their lifetime. The majority (average of 90%) reported moderate-to-strong mystical-type experiences (Mintensity=3.64, SD=1.11; range 0–5; e.g., ineffability, timelessness, awe/amazement, experience of pure being/awareness), and relatively fewer (average of 37%) experienced very slight challenging experiences (Mintensity=0.95, SD=0.91; range 0–5; e.g., anxiousness, fear). Less than half (39%) reported repeated consumption during the same session, and very few reported drug craving/desire (8%), or legal (1%), medical (1%), or psychiatric (1%) problems related to use. Furthermore, of those who reported being diagnosed with psychiatric disorders, the majority reported improvements in symptoms following 5-MeO-DMT use, including improvements related to post-traumatic stress disorder (79%), depression (77%), anxiety (69%), and alcoholism (66%) or drug use disorder (60%).


Findings suggest that 5-MeO-DMT is used infrequently, predominantly for spiritual exploration, has low potential for addiction, and might have psychotherapeutic effects. Future research should examine the safety and pharmacokinetics of 5-MeO-DMT administration in humans using rigorous experimental designs.



5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT; also known as '5-MeO-DMT,' 'Toad,' or 'The God Molecule') is a natural psychoactive indolealkylamine substance (Szabo et al., 2014; Yu, 2008). 5-MeO-DMT is the most prominent psychoactive ingredient of Bufo alvarius toad venom (Lyttle et al., 1996; Weil and Davis, 1994) and is also found in a number of plants and shrubs (e.g., virola resin, peregrina seeds, Dictyoloma incanescens) (Agurell et al., 1969; Pachter et al., 1959; Torres and Repke, 2006). 5-MeO-DMT was first synthesized in 1936 (Hoshino et al., 1936), but plant extracts and other botanical 5-MeO-DMT preparations (e.g., Yopo snuff) have reportedly been used among indigenous cultures in the Americas dating back to pre-Columbian times (Ott, 2001b; Weil and Davis 1994). Although some reports also suggest that Bufo alvarius toad venom may have been used historically by indigenous cultures (Weil and Davis, 1994), little evidence supports this claim and it may be that use of toad venom is a more recent development (VICELAND, 2017).

Despite anecdotal reports on the Internet, which describe current spiritual, recreational, and therapeutic use of 5-MeO-DMT in the USA and elsewhere (Erowid, n.d.), prevalence and use characteristics are largely unknown because use of this specific substance is not included in most national epidemiological surveys (Palamar et al., 2015). Nevertheless, recent data from the USA indicate that only 1.2% of adults in the general population reported any 'psychedelic tryptamine' use (e.g., N, N-dimethyltryptamine, 5-methoxy-diisopropyltryptamine) between 2009 and 2013 (Palamar et al., 2015). If US adults reported 5-MeO-DMT use within this category of substances, then prevalence appears to be quite low. Additionally, estimates of the global prevalence of 5-MeO-DMT use are limited by lack of inclusion in epidemiological surveys (United Nations Office on Drugs and Crime, 2014). However, when it has been included, 5-MeO-DMT is categorized with other psychoactive tryptamines and synthetic cathinones and cannabinoids as a group of 'novel psychoactive substances,' thus limiting ability to estimate global prevalence (Khaled et al., 2016).

In terms of its pharmacological effects, 5-MeO-DMT is a potent, fast-acting, psychedelic substance (Ott, 2001a). In animal models, 5-MeO-DMT acts as a non-selective 5-HT agonist (Shen et al., 2011), active at both the 5-HT1A and 5-HT2A receptors (Jiang et al., 2016). 5-MeO-DMT appears to have a higher affinity for the 5-HT1A receptor subtype (Spencer et al., 1987) and also inhibits the reuptake of 5-HT (Nagai et al., 2007). This pattern of neurotransmitter binding affinity is similar to that of structurally similar psychedelic tryptamines (e.g., N,N-dimethyltryptamine, 5-methoxy-diisopropyltryptamine; Fantegrossi et al., 2006; Rabin et al., 2002; Sadzot et al., 1989; Winter, 2009), and somewhat different from tryptamines with stronger affinity for the 5-HT2 receptor family (e.g., O-phosphoryl-4-hydroxy-N,N-dimethyltryptamine or 'psilocybin'; McKenna et al., 1990). 5-MeO-DMT is metabolized through oxidative deamination by MAO-A, and its active metabolite, bufotenine, has been shown to be a potent ligand of 5-HT2A receptors (Roth et al., 1997; Shen et al., 2010), although it is unknown whether this metabolite has any discernable psychoactive effect.

Published studies of human self-experiments describe a range of subjective effects of 5-MeO-DMT that vary depending on the dose and route of administration (Ott, 2001a; Shulgin and Shulgin, 1997). Such effects include auditory, visual, and time perception distortions and emotional experiences, as well as memory impairment, with peak effects between 35 and 40 minutes after insufflation or within seconds-to-minutes when smoked (Ott, 2001a; Shulgin and Shulgin, 1997). Furthermore, current unpublished reports of 5-MeO-DMT use describe inhalation (e.g., smoking or vaporizing) as a common means of consumption with initial onset of effects within 60 seconds and peak total duration of effect between 5 and 20 minutes (Erowid, n.d.). Although there is limited evidence about the scope of 5-MeO-DMT use, safety, or its effects, the Drug Enforcement Administration nonetheless placed 5-MeO-DMT in Schedule I of the US Controlled Substances Act in 2011 (Drug Enforcement Administration, Department of Justice, 2010), in large part due to being similar in molecular structure to N,N-dimethyltryptamine and evidence that it was four to five times more potent (Ott, 2001a). Although the legal status of 5-MeO-DMT varies by country, most primarily English-speaking countries have placed restrictions on its use (e.g., Misuse of Drugs Act 1971).

Despite the fact that 5-MeO-DMT use is illegal in the USA and elsewhere, anecdotal reports indicate that consumption continues in a variety of underground ceremonial settings as a form of spiritual exploration (Psychedelic Times, 2016). Additionally, 5-MeO-DMT use continues among individuals who might purchase 5-MeO-DMT sold on the Internet or from other sources, extract 5-MeO-DMT from natural sources, for the purpose of spiritual exploration or recreation (Reddit, 2011). There is also anecdotal and empirical evidence that some people use 5-MeO-DMT for the purpose of treating psychiatric conditions, including symptoms related to depression, anxiety, post-traumatic stress disorder, and problematic substance use, either by self-administration (Psychedelic Times, 2016) or through visiting treatment facilities that provides 5-MeO-DMT in locations where the substance is unregulated (Lancelotta, 2017; Thoricatha, 2015).

Although the basic pharmacology of 5-MeO-DMT has been examined in animal models (e.g., Jiang et al., 2016; Nagai et al., 2007; Shen et al., 2011; Spencer et al., 1987), and the subjective effects have been published in case reports of self-administration (Ott, 2001a; Shulgin and Shulgin, 1997) and provided in anecdotal reports posted on the Internet (Erowid, n.d.), we could find no epidemiological studies examining the patterns of use, subjective effects, motivations for use, or potential medical and psychiatric harms/benefits of consuming 5-MeO-DMT. The relative absence of information about the scope of 5-MeO-DMT use limits understanding of the safety and risk profile of this substance, which is needed to inform the design of future clinical trials. Therefore, the primary aim of this study is to examine the epidemiology of 5-MeO-DMT use among English-speaking adults who have consumed 5-MeO-DMT at least once in their lifetime. As a secondary aim, we examined whether there were changes in medical and psychiatric functioning following 5-MeO-DMT use. Aim 3 involved an examination of differences in the subjective effects and the patterns and motivations for use as a function of the type of 5-MeO-DMT consumed (i.e., synthetic vs toad venom vs plant extracts/yopo snuff).



This study appears to be the first investigation of the epidemiology of 5-MeO-DMT use. Despite some statistically significant differences in the patterns of use and subjective effects as a function of the type of 5-MeO-DMT used (i.e., synthetic, toad venom, plant extract/yopo), these data suggest that most people who consume 5-MeO-DMT use a synthetic source and vaporization/smoking as the route of administration. The majority of the sample used 5-MeO-DMT for the purpose of spiritual exploration, and used infrequently, consuming 5-MeO-DMT less than four times in their lifetime. Similar to other hallucinogens (McCabe et al., 2017), there were also very low rates of addiction-related symptoms including craving/desire or legal consequences following 5-MeO-DMT use, as well as low rates of repeated consumption in the same session and psychiatric or medical complications related to use. Similar to people who use other tryptamines (Barrett et al., 2016; Griffiths et al., 2006; MacLean et al., 2012), most respondents also reported a variety of moderate-to-strong mystical experiences (e.g., awe or awesomeness, amazement, loss of time and space, and difficulty putting experience into words) and relatively fewer experienced very slight challenging experiences (e.g., fear, anxiousness).

Furthermore, large proportions of respondents in this study reported that 5-MeO-DMT use contributed to improvements in symptoms related to several psychiatric conditions, including anxiety, depression, substance use problems, and post-traumatic stress disorder, suggesting that 5-MeO-DMT may have psychotherapeutic effects under optimal conditions. These positive self-reported psychotherapeutic effects across a variety of psychiatric conditions are consistent with anecdotal reports on the Internet (Psychedelic Times, 2016), pharmacological effects in animals (Jiang et al., 2016; Nagai et al., 2007; Shen et al., 2011; Spencer et al., 1987), findings from population-based surveys (Krebs and Johansen, 2013), and findings with related psychoactive tryptamines (e.g., psilocybin) in individuals with problems associated with addiction, anxiety, or depression (for a review see Johnson and Griffiths, 2017).

Such therapeutic potential of tryptamines appears to be due, at least in part, to their ability to occasion mystical experiences, which has been demonstrated to have lasting beneficial effects (Garcia-Romeu et al., 2015). However, this study is cross-sectional, lacked a validated measure of psychiatric symptoms and assessment of prior psychiatric treatment, and included many polysubstance users, which limits any causal inferences in the relation between the use of 5-MeO-DMT and an improvement in symptoms. Thus, the associations of psychiatric benefits remain observational. Nevertheless, that 5-MeO-DMT appears to have a safety/risk profile similar to that of tryptamines, producing moderate-to-strong mystical, and very slight challenging (e.g., anxiety, fear), experiences at a similar intensity as moderate to high-dose psilocybin administered in laboratory settings (Barsuglia et al., 2017; Griffiths et al., 2006), and that the duration of effect is substantially shorter (20-40 minutes compared to 4-6 hours; Erowid, n.d.; Ott, 2001a), suggests that it might be worth examining the possibility of 5-MeO-DMT administration as an adjunct to psychotherapy. These efforts may contribute to the scalability of psychedelic-assisted psychotherapy in that they could substantially reduce the costs associated with treatment if and when psychedelic-assisted psychotherapy is made available to the public.

Limitations of this study include the cross-sectional nature of the data, which precludes any interpretation of causality with regard to the short- or long-term effects of 5-MeO-DMT consumption, and the self-report of 5-MeO-DMT use (e.g., dose, frequency) and related experiences, which are subject to retrospective recall bias and subjective estimates. Additionally, the sample was recruited using Internet advertisements and thus is subject to selection bias. Although there are several practical and methodological advantages to using web-based recruitment (King et al., 2014), and evidence supports the validity and reliability of anonymous reports of substance use and use-related consequences provided via the Internet (Ramo et al., 2012), we cannot rule out the likelihood that people who use 5-MeO-DMT but who did not access the sites from which we recruited respondents, or those who decided not to participate in online research, may have different patterns of use, subjective effects, and other experiences related to their 5-MeO-DMT use.

The study is also limited by the use of a donation to a psychedelic research organization, instead of providing monetary compensation to encourage participation, which may have created unique volunteer biases or otherwise influenced the composition of the sample. Similar to other web-based studies of people who use licit and illicit substances (Ashrafioun et al., 2016; Davis and Rosenberg, 2016), the sample was comprised mostly of white, heterosexual men, which could reflect a limitation in recruitment method, or it could be that the population of people who use 5-MeO-DMT is similarly comprised. Regardless, future studies should attempt to recruit samples comprised of individuals that identify as being from a diverse background, perhaps specifically by recruiting non-English-speaking individuals. This study also lacks validated measures of alcohol and other drug use and medical/psychiatric functioning, thus, more research is needed to determine whether the results from this study are generalizable to the population of people who consume 5-MeO-DMT.

To the extent that these results are generalizable to the international English-speaking population of people who use 5-MeO-DMT, findings highlight the infrequent pattern of use and the moderate-to-strong subjective mystical and very slight challenging effects of 5-MeO-DMT consumption. Similar to other psychedelic tryptamines, 5-MeO-DMT also appears to have a relatively good safety profile of use in spiritual and recreational settings, with little likelihood of producing an addictive or problematic syndrome of consumption in most users. This is especially evident when compared with the prevalence of past-year and lifetime medical, psychiatric, social, and legal problems associated with drugs in other classes (e.g., alcohol, cannabis, cocaine; McCabe et al., 2017). Furthermore, these data suggest that there may be psychotherapeutic effects associated with 5-MeO-DMT consumption, including catalyzing transformative mystical experiences and self-reported reductions in symptoms related to depression, anxiety, substance use problems, and post-traumatic stress disorder. However, there is at least one report of a fatal intoxication associated with ayahuasca containing 5-MeO-DMT and other substances (Sklerov et al., 2005), and there have been no published laboratory studies examining the safety of synthetic 5-MeO-DMT administration in humans, thus limiting understanding of the risk/benefits of consumption. Therefore, we recommend that future research examine the safety and pharmacokinetics of 5-MeO-DMT administration in humans using rigorous experimental designs.
General Discussion / Does this resonate with you?
April 27, 2018, 05:56:32 PM
I felt compelled to share this here as I felt it may be of interest to some members of this forum, I feel this guy did a very very good job at translating a small slither of the truly ineffable into words in a very eloquent and succinct manner. Not only that, but his insights and perspective on the 5-MeO-DMT breakthrough experience and its implications completely and utterly resonate with my own based on my own experiences. The insight of the 5-MeO-DMT breakthrough for me was honestly bigger and more profound than I imagine encountering an intelligent alien species in the flesh to be. The source of these words is Guy Crittenden (relevant article on his 5-MeO experience is linked below) from a post on the 'Toad & 5-MeO-DMT Forum & Support group' on facebook (I asked his permission to share his words).

His website:

"Something I'm thinking about a lot these days is the epistemology implied by DMT. My experiences with both N.N.DMT and 5-MeO-DMT were not only paradigm-shifting but paradigm shattering.

I was thankful for years of reading (accompanied by some practice) in Buddhism and meditation, which gave me at least some means to interpret my experience. I've been inspired to start deeply studying Shaiva Tantra, and Advaita Vedanta (Indian non-dualism philosophy) and modern nondual teachers such as Rupert Spira and Tony Parsons.
It seems to me that this most powerful of psychedelic chemicals can reveal to a person dimensions of reality that were previously the exclusive purview of saints and sages — insights arrived at in ancient (and even more recent) times only after years of yoga, meditation or ascetic practice (along with some use of entheogens in some places, no doubt). I directly encountered what some people call God, though it was nothing like the "God" I'd eschewed when I was an atheist. It was an encounter with fundamental reality, some sort of plenum or fundamental ground of being, a cosmic OM or vibration. And it wasn't so much that I "encountered" this state but became it, and was already (in fact) it. This is something quite staggering to drop on an unprepared person. Imagine someone with an entirely materialist view of reality — a Richard Dawkins kind of dogma — suddenly having all illusion vanish in an instant, and being plunged into the deepest core of pure being!

I think this is not only important territory for psychonauts to explore and map out, but crucial information for all humanity. In a world on the brink both militarily and environmentally, these insights appear to be both important and importantly timed. Is it mere coincidence that at the very moment when the insight that "we are all one" — apparently different manifestations of a single universal consciousness — is most needed, a technology for experiencing Samadhi states and gaining that insight quickly (DMT) and not after years of living in a monastery or cave appears and becomes widespread?

I think not."

...wondering, to what extent (if any), this person's insights on the 5-MeO experience and its implications resonate with others here?
Spirituality / Practicing Death (with 5-MeO-DMT)
June 12, 2017, 03:13:45 AM
Interesting and well written article about an important issue that may be of interest.

QuotePracticing Death

Marti was a bright, optimistic, attractive 40-year-old woman when she first entered a support group for cancer patients that I facilitated at the Center for Attitudinal Healing in Tiburon, California. It wasn't until a few years later that her illness wrought its devastation on her body and her spirit. During that time we had become friends, and she became interested in my shamanic work outside the center.

When her death was imminent, she became quite frightened and anxious. I shared with her my experiences with a psychedelic agent, 5-Methoxy Dimethyltryptamine (5-MeO-DMT), with which I had been working for a number of years, and which might be helpful to her in dealing with her concerns and the challenges to come.

I told her it was a "spiritual medicine" from the Amazon, used shamanically by indigenous peoples there to contact the spirit world. Indigenous cultures typically use 5-MeO-DMT as a snuff, although on some occasions they use it as an admixture to ayahuasca. Rather than making a snuff, contemporary users prefer to vaporize extracts of 5-MeO from plants and inhale the smoke.

She became especially interested in it when I mentioned that I called it "death practice energy medicine" because it helped people work with the letting-go process, something she would face in the all-too-near future, and opened them up to the reality underlying the physical world — the world, as William Blake put it, where "energy is total delight."

My First Practice

The first time I took 5-MeO-DMT, I was with Terence McKenna in his home in Occidental with two other friends in 1985. I went first; I inhaled the smoke. When the medicine came on, time, space, and ordinary consciousness were totally obliterated.

At warp speed I shot down a hyperspace energy tunnel in full panic that this time I had gone too far — I was dying and there was nothing I could do to stop it. I knew I would never see my family again, never enjoy a sunrise, and never again walk in the mountains or forests that always filled me with joy. I tried to stretch my arms and legs out to the sides of the tunnel to slow down, but alas, I had no arms or legs. I had no body, just energy of what previously had been me, zooming toward infinity.

Realizing there was nothing I could do, I surrendered to my fate with the thought, I can't stop this, so I might as well be totally present and get as much from it as I can, right up until the moment when I die. At that precise instant, I went into a state of total bliss.

A gentle explosion of white-gold light evaporated all notions of past, present, future, shape, form, identity, and space. There was only infinite, pulsating "all-ness" of ecstatic energy — a cosmic organism of joy that just kept exploding into a sea of infinite emptiness, devoid of materiality but filled with love. This was the cosmic consciousness state referred to by the mystics of all religions around the world as god/goddess/holy spirit/the mysterium tremendum.

After 10 immeasurable minutes, parts of my psyche that had been blasted into the far reaches of the cosmos gradually began floating back into awareness. I could see sections of my ego identity slowly appear from the vast distances of far-off space, heading toward what was my body, lying there on the rug, beginning to recompose itself. After another 10 minutes I was back to baseline here but with a new relationship to death, to dying, to letting go.

The Peace-Filled Channel

I have been working with physical death in one way or another since my rude introduction into the teaching of impermanence, just months before my fourth birthday, when my father died. As an adult I received a Ph.D. in psychology and went on to help start the second hospice program in the United States. Then I helped start the Center for Attitudinal Healing, where I worked with children and adults with cancer for 32 years.

Over this time I sat bedside with numerous children and adults, witnessing their final moments. All too often I saw that anxiety and fear, along with a resistance to let go, created intense struggle for the departing person and increased anguish for attending family and friends. My job in being there, enlightened by my death-practice work with the energy medicine, was to serve as a labor coach, helping the natural letting-go process to happen as smoothly as possible, thereby birthing the person "back home" into the infinite cosmos from whence he came, an existence of pure consciousness, pure light, pure love.

My 5-MeO-DMT journey experience with letting go and entering cosmic bliss allowed me to remain peaceful no matter what was happening, as I knew that the key was surrendering into the underlying reality of oneness with all. Thus, I was able to be a peace-filled channel for the love and light that awaited each dying person when he finally did release. This function seemed to help the dying person, as well as others in the room, to feel more trustful of what was taking place and release into it with more peace and ease.

My experiences with other psychedelics (including peyote, psilocybin, and ayahuasca) and other life-threatened individuals over the years, and working with indigenous healers in Mexico and the Amazon, has repeatedly evidenced how the letting-go process with mind-altering substances — when used responsibly in supportive settings with experienced guides — allows the journeyer to exercise what I 63call the "surrender muscles." It creates an opportunity to do vital preparation work for the ultimate letting-go journey when physically dying by strengthening the letting-go process.

The Dynamics of Letting Go

A key dynamic for a fruitful and transformational psychedelic journey is releasing control and surrendering into mystery — and allowing the experience to unfold. In doing so, journeyers learn about the cartography of altered space; they learn about levels of consciousness and being beyond the physical self and the identity of ego. They experience an aspect of their being that is transcendent of whom and what they thought they were; they learn of the cosmic self. This experience not only brings more comfort and ease with the altered states that frequently accompany physical death, along with an ability to navigate within them, but it also provides a sense of inner peace and serenity.

The practice builds confidence that whatever is dying is okay, for they are about to enter a state of blissful oneness with all that has been, is now, and will forever be. Thus, they feel comforted that they will not be separated from the loved ones they seemingly are leaving behind. The practice suggests that the love they share does not die with their physical bodies, for they experience themselves as more than the physical containers that house their life spirit for the time of their life walk upon Mother Earth.

Marti, the cancer patient mentioned earlier, was eager to try the energy medicine after we talked about the experience and how it might prove helpful in defusing her fear and anxiety about death. We set up a time and safe setting, she arranged for a mutual friend to be there as an additional support person, and we went forward with our plan.

On the day of the journey, we met in her home. I first purified the site with sage smoke and invited Marti to set the stage for sacred space by placing her spiritual objects and pictures in a circle around her. I then invited her to speak her intentions for the journey and her gratitude, after which I said a prayer that used her spiritual notions of deity. Marti inhaled the smoke, held it for the required 45 seconds, and then collapsed backwards onto the pillows laid out for her journey.

Her eyes rolled backward in her head; her body shook uncontrollably. A blood-curdling scream roared from her mouth. Then she was totally still. "Oh, my God. Oh, my God. Oh, my God," she mumbled. "Oh, my God. I can't believe it. I can't believe it." A gloriously serene smile appeared on her face, now softened in a way I had never seen before.

Marti lay peacefully on her back for another 20 minutes before she opened her eyes. Blinking, she looked at her friend and me, at the room, then back to me. "I saw God," she said. "I really did. I saw God. It was unbelievable, but it happened. Death is okay now. I know I will be okay, that I will be with God, with everyone. It's all love; it's all light. We are all together! Thank you, Tom. Thank you so much. I can't believe this medicine. What a gift. You have to share it with others!"

The Future of the Practice

Marti died peacefully one week after her energy medicine journey. I have seen similar results with scores of others, helping them ease their fear of death and dying and what happens after death. I can't help but believe how helpful this work could be with others who seek to exercise their surrender muscles in preparation for their physical death and/or for spiritually enhanced living.

The indigenous peoples with whom I have studied consider these agents as having a guiding and healing spirit, as being alive, a wisdom elder, a sacred sacramental gift from the spirit world. They must be approached only with the utmost respect, reverence, and humility. It is easy for our materially based, sensation-seeking culture to abuse these substances, and when that occurs, great harm can result. These substances are not for everyone. Most certainly they are contraindicated for people with high blood pressure, heart problems, seizure history, or those on any kind of psychoactive medications, as well as those suffering from any kind of mental illness. A trained guide who knows the territory also is necessary, along with a safe and secure setting, and creating sacred space in alignment with the journeyer's belief system and intentions.

It is my hope that federal regulations will allow these substances to be used responsibly by qualified practitioners, who can conduct research to validate the potential of these substances to create a sustainable world; one that is peaceful, loving, and just and that is built on the recognition brought forth by the journeys — that all of creation is interwoven in an invisible web of love that is truly the essence of our being.
Science / 5-MeO-DMT in Phalaris grass species
June 01, 2017, 12:51:23 PM
I thought this could do with its own thread. Viable botanical sources of 5-MeO-DMT are lacking, when compared to N,N-DMT sources. My feeling is that the various Phalaris grass species remain relatively unexplored, and I think they hold perhaps the greatest potential of providing a viable botanical source of 5-MeO-DMT, of all the plants we know so far that contain it.

An interesting passage I've just spied on the DMT Nexus, taken from The Entheogen Review:

QuotePhalaris arundinacea 'Turkey Red' Plant:

From The Entheogen Review Vol. XI 2002:-

My old, "Turkey red," was selected to produce 5-MeO-DMT because this is the alkaloid that I personally prefer for my own work and the work I do with groups around the country. I feel 5-MeO-DMT most closely mimics the natural enlightenment state of a fully functioning pineal-gland. It does not distract one with visuals, but open one's energy field and dissolves the energetic barriers between people. By taking about 75mg of the "Turkey red" extract - equivalent to about 7.5mg of 5-MeO-DMT - potentiated with a RIMA such as Syrian Rue, one can experience much healing, and in the right group, a unification of consciousness within the group. I believe this medicine has a role to play in the next stage of evolution, which must involve some form of group consciousness.

There are about five other alkaloids in Turkey red as well. I do not know what most of them are. I have tried to experiment of separating out just the 5-MeO-DMT and taking that orally with a MAOI, and I do get and effect, comparable to that of chemically produced pharmahuasca from synthesised 5-MeO-DMT. However, It does not have the magical shamanic effect I like to use for my group use. I have about a thousand TLC plates of my tests, each with its own unique and different alkaloid mixture. This could keep graduate students busy for years elucidating the unique healing properties of these mixtures. this particular cultivar of P. arundinacea certainly sounds promising as a potential 5-MeO-DMT source.

Some further information on Phalaris species and 5-MeO-DMT content to be found here:

QuotePhalaris spp.

Phalaris data below is incomplete. Alkaloid concentrations and proportions are highly variable from year to year and show dramatic seasonal fluctuations. Concentrations between plant parts and first growth versus regrowih are also very different. In many populations there may be marked differences in both the amounts present and in actual alkaloid profile from one plant to the next. (i.e. plants in the same population and arising from the same seeds may show completely different chemistry, not simply differing concentrations.) See the amazing Festi & Samorini pieces listed in the Phalaris spp. page about cultivation for a review and overview of what is known so far.

Phalaris aquatica

- A major alkaloid in all samples they examined. (Culvenor et al. 1964)
- 5-MeO-DMT was not present in all clones examined (4 out of 12) Frahn & Illman 1973
- 5-MeO-DMT in leaf. 0.01-0.28% in material from California. (Festi & Samorini 1994a cited Welch 1971 ref Trout's Notes)
- var. AQ-1 (Italy) Weak occurrence reported (HPLC). (Festi & Samorini 1994b ref Trout's Notes)
- as Phalaris tuberosa - Strong in leaf. 2 Nov. and 17 Sept. 1995. Dec 1995. Assay. tlc by J. Appleseed 1995 (ref Trout's Notes)
- var Killer Phalaris (At one point this was synonymous with cv. Uneta, but has been in uncontrolled propagation for long enough this is no longer certain.) 5-MeO-DMT predominated in 25 June, 17 Sept., 2 Nov. 1995 samples. (DMT was predominate alkaloid in Fall 1994 by TLC) (ref Trout's Notes)
- Clone #R5 "large" amount of DMT (5-MeO? possible mistake in Trout's Notes) co-occurring with twice amount of 2-MTHBC (Clone, designated 405-9, originating with U.S. Regional Pasture Research Laboratory, University Park, Pennsylvania)
- Clone #R37 ·'trace" amount of 5-MeO-DMT co-occurring with " intermediate" amounts of hordenine and "large" amounts of 6-methoxy-2,9-dimethyl-1,2,3,4-tetrahydro-beta-carboline. (From highly diverse source population used in plant breeding and genetic studies at the University of Minnesota. Department of Agronomy and Plant Generics".)
- Clone #R51 ·'large" amount of 5-MeO-DMT as sole observed al.kaloid. [Same source as R37)
- Clone #R96 " large" amount of 5-MeO-DMT co-occurring with "trace" amounts of hordenine and "trace" amounts of 6-methoxy-2,9-dimethyl-1,2,3,4-tetrahydro-beta-carboline. (Same source as R37) (Gander et al. 1976. ref Trout's Notes)
- cv. Australian Commercial (CPI 119305) A major alkaloid in 7 day old seedlings. 150 nmol / 100 seedlings. (Mulvena & Slaytor 1983 ref Trout's Notes); In seedlings. (Mack et al. 1988); Mature 0.05% dry wt.(Baxter & Slaytor 1972)
- cv. Sirocco 51 nmol / 100 seedlings. (Mulvena & Slaytor 1983 ref Trout's Notes); Major base. (Frahn & O'Keefe 1971); 5-MeO-DMT in leaf (Ott 1994 cited Culvenor et al 1964; Baxter & Slaytor 1972; frahn & Illman 1973 ; Moore et al 1967; Mulvena & Slaytor 1982; Oram & Williams 1967 ref Trout's Notes)

Phalaris arundinacea

- 5-MeO-DMT in leaf and whole plant Barnes et al 1971; Culvenor et al 1964; Gander et al. 1976; Majak & Bose 1977; Majak et a!. 1978; Marten et al. 1973

Williams et al. 197 1. Many others.

- 0.0002-0.0067% 5-MeO-DMT in material from British Columbia. (Majak & Bose 1977)
- 0-0.02% in material from Minnesota. NRG741 was strongest of those tested & NRG721 the weakest. (Majak eta/. 1978)

Festi & Samorini 1994a

- TLC by Johnny Appleseed
- P.I. 172442 Turkey (cv. Turkey Red)0.0025% to 0.045% total alkaloid by wet weight. 5-MeO is predominate alkaloid. (J.Appleseed (undated manuscript); "Ayahuasca analog plants of the temperate zone." Tlc by Johnny Appleseed: fall 1994, 25 June, 17 Sept, 2 Nov. 1995. (ref Trout's Notes)
- cv Ottawa Synthetic : 5-MeO-DMT present, Amounts not given. Detected by TLC (Woods & Clark 1971 ref Trout's Notes)

Phalaris brachystachys

- PI 202676, PI 231044: 5-MeO-DMT reported, Appleseed tlc evaluation of field trials using USDA seeds. (ref Trout's Notes)

Phalaris canariensis

- PI 167261, and also 284185 (lower levels) 5-MeO-DMT reported, Appleseed tlc evaluation of field trials using USDA seeds. (ref Trout's Notes)
- Traces reported (HPLC). Festi & Samorini 1994b

Phalaris stenoptera (= P tuberosa var. stenoptera)

- Variable amounts. Festi & Samorini 1994b cited Rendig et al 1970 as finding 135-264 J.Lg/ml of expressed juice. (ref Trout's Notes)

Some more relevant information:

QuotePhalaris brachystachys

An extremely strong occurrence of DMT was reported, using HPLC, in material from Portugal. DMT was the sole alkaloid. Festi & Samorini 1994b.

Strongly positive human bioassays have been reported using clones originating from both Algeria and Greece. DeKorne 1997.

30 grams of fresh foliage was reported to be too much by EH, MA (1997 Entheogen Review page 15).

Appleseed's assays detected 5-MeO-DMT in several strains obtained from the USDA GRIN; including P.I. 202676 & P.I. 231044 Greece. (The latter was found to be a spreading form with good biomass production).

Phalaris canariensis may be another species in dire need of more research, apparently being a generous seed producing cultivar of P. brachystachys.

Phalaris canariensis

Individuals containing a uniform distribution of DMT among their offspring have been identified and selected for cultivation [from PI#415822].

A similar undertaking was performed for a high 5-MeO-DMT producing strain [from PI#167261].

Both should become commercially available within the near future. Both tested solidly and appear as good or better than the P. brachystachys strains that were also tested. Both showed a clean profile with only one alkaloid present.

November 1999 update: While this was true of the USDA seed grown material and held true early in the field trials, after being grown out for several successive seed crops, both of the strains in question began to also show the presence of other alkaloids. Further seed production efforts were placed on hold until an understanding of this can be reached.

Further research/gardening is warranted here I think! :)
It is quite common to hear tales of the presence of 5-MeO-DMT in the ayahuasca admixture plant Diplopterys cabrerana, aka Chaliponga, with some people being adamant this is what gives rise to its perceived unique effects, with others questioning whether it is safe to mix it with an MAOI in the form of ayahuasca vine.

Looking at the scientific literature and some more recently analyses, it is clear that 5-MeO is not playing a role in the effects of Chaliponga. However a fair portion of users of this plant do find it distinct in effect compared to other ayahuasca admixture plants like Psychotria viridis and Mimosa tenuiflora.

Some of the results of past analyses conducted on D. cabrerana:

- DMT and traces of bufotenine found, but 5-MeO-DMT not found (McKenna 1984).
- 0.4655% DMT, co-occurring with traces of NMT, Bufotenine and MTHBC (Agurell et al. 1968) (misidentified as Banisteriopsis rusbyana see Gates 1982).
- 0.16638% DMT, 0.0035% MTHBC and 0.0035% 5-MeO-DMT in dried stem (Agurell et al. 1968 - see attached paper) (misidentified as Banisteriopsis rusbyana see Gates 1982).


DMT Nexus member endlessness performed a GC-MS analysis on a sample of D. cabrerana leaf, reputed to be a source of 5-MeO. None was found, attached is the first image of the spectra output, and below some notes on its interpretation.

QuoteThe top part of the page is the the retention time. So basically the gas chromatograph separates the substances, each one is coming at different times through the column (read a simple explanation of how GC-MS works here). Notice there is one main peak, all the other peaks are at most 10x smaller, meaning 10x less abundant than DMT. So if there is 1% dmt, there is 0.1% of these other substances.

So the bottom of the page is a look at the mass spectra of the DMT peak (each peak in that lower half of the page is a small fragment of the molecule, as it breaks from the electron impact in the MS part of the machine. Notice how it is the same as a DMT standard spectrum

As for the mass spectra of the other smaller peaks that appear on the top of the page, you can see them individually in the zip file I attached. None of them corresponds to 5-MeO-DMT, nor bufotenine. They dont seem to be beta carbolines either but Im not sure yet. I have not identified the other peaks except knowing they are not 5-meo nor bufo, it would be good if one of our experts would be able to help me out, otherwise I´ll keep trying to search for them and will post here if I have them identified. Its possible some of these peaks arent even alkaloids, but other inactive plant impurities.

Hope this helps shed some light that any potential difference people feel from chaliponga is not due to 5-MeO-DMT, but probably self suggestion and/or related with synergy of small amount of other alkaloids (which we have to identify).

On the DMT Nexus some people reported Chaliponga extract in quid form was active, so something was sublingually active, which would make it unique in comparison to the other ayahuasca admixture plants. So there may be as yet other compounds in the plant that give rise to its unique perceived effects, but it is very unlikely to be 5-MeO. To summarise, no 5-MeO has actually been reported in D. cabrerana leaves, only trace amount in its stems, and this GC-MS analysis didn't find any evidence for its presence in leaf material. Further research is definitely warranted here.


- Agurell, S. et al. 1968a. Identification of two new β-carboline alkaloids in South American hallucinogenic plants. Biochemical Pharmacology, 17, 2487-2488.
- Agurell, S. et al. 1968b. Alkaloid content of Banisteriopsis rusbyana. American Journal of Pharmacy, 140, 148-151.
- Der Marderosian, A.H. et al. 1968. Native use and occurrence of N,N-dimethyltryptamine in the leaves of Banisteriopsis rusbyana. American Journal of Pharmacy, 140, 137-147.
- McKenna, D.J. et al. 1984a. Monoamine oxidase inhibitors in South American hallucinogenic plants: tryptamine and β-carboline constituents of ayahuasca. Journal of Ethnopharmacology, 10, 195-223.
Hi y'all,

I used a high precision scale I have access to in the research labs where I work (a METTLER AE 50 analytical balance) which is sensitive to 0.0001g to weigh out doses from two different sized milligram measuring scoops (3mg and 10-12mg sizes of TCC and VantageCC brands, respectively; linked below), of both 5-MeO-DMT hcl and 5-MeO-DMT freebase powder. These scoops are cheap and easily obtained, and I thought this may be useful for the 5-MeO community who may not have access to highly sensitive (and highly expensive) scales for weighing, in the interests of accurate dosing and minimising potential risk or uncertainty.

12 level scoops (without any tamping down) were weighed of each. It would be wise to ensure the material is finely powdered to ensure even and consistent weighing.

3mg micro measuring scoop:



10-12mg micro measuring scoop:



5-MeO-DMT hcl - 10-12mg scoop:

6.5mg, 6.5mg, 7.2mg, 6.4mg, 6.5mg, 7.0mg, 7.0mg, 7.0mg, 7.0mg, 6.8mg, 7.2mg, 6.9mg.

Mean: 6.8mg. Median: 7.0mg. Mode: 7.0mg. Range: 0.8mg.

5-MeO-DMT hcl - 3mg scoop:

1.5mg, 1.4mg, 1.5mg, 1.8mg, 1.4mg, 1.5mg, 1.4mg, 1.6mg, 1.3mg, 1.4mg, 1.5mg, 1.7mg.

Mean: 1.5mg. Median: 1.5mg. Mode: 1.5mg. Range: 0.5mg.

5-MeO-DMT freebase - 3mg scoop:

1.8mg, 1.6mg, 1.8mg, 1.9mg, 1.9mg, 1.5mg, 1.5mg, 1.4mg, 1.5mg, 1.6mg, 1.7mg, 1.4mg.

Mean: 1.6mg. Median: 1.6mg. Mode: 1.5mg. Range: 0.5mg.

It can be seen that with both milligram measuring scoops, there is not a great deal of variation in weights when measuring level scoops of 5-MeO-DMT. The 10-12mg scoop has an average weight of 6.8mg of 5-MeO-DMT hcl per level scoop, with a total range of 0.8mg. The 3mg scoop is more accurate still, and has an average weight of 1.5mg of 5-MeO-DMT hcl and 1.6mg 5-MeO-DMT freebase per level scoop, with a total range of 0.5mg for both. Slightly more variation can be observed for the larger measuring scoop (and for 5-MeO at least, the 3mg and 10-12mg scoop size approximations certainly do not apply), however the larger scoop still provides fairly accurate weighing of doses. There was insufficient 5-MeO-DMT freebase to measure doses with the larger measuring scoop.

In conclusion, these milligram measuring scoops, particularly the smaller 3mg scoop have been found to measure out 5-MeO-DMT dosages with a reasonably high degree of accuracy and precision (even when considering 5-MeO-DMT's profound potency), and so may be a useful bit of kit for 5-MeO-DMT users for the purpose of safe and reliable dosing.
Really interesting description here of a 14 day darkness retreat, and some very intriguing parallels with 5-MeO/toad experiences...

"At one point in my meditation, my head opened and flooded with light. I watched and felt this quiet bliss and gladness take over and noticed that my body became pure vibration."

"I was absorbed into this light, and this light became the entirety of space around me until I was only this giant, radiant light-filled void. I was real and home again and bigger than a trillion of our suns."

"I was a gigantic bigger-than-all-concept-of-universe radiant unending shimmering ball of light emanating perfect compassion forever without cause."

"Even my experiences of perceiving the maya, of perceiving emptiness and suchness throughout my whole "life as Lindsey" as a spiritual seeker could not come close to this total absorption into self-remembering perfection of words and description annihilation into truth-light." ...etc.

Extrapolating further, notice the profound similarities between these three experiences, despite being triggered by very different things.

"I became Consciousness facing the Absolute. It had the brightness of myriad suns, yet it was not on the same continuum with any light I knew from everyday life. It seemed to be pure consciousness, intelligence and creative energy transcending all polarities. It was infinite and finite, divine and demonic, terrifying and ecstatic, creative and destructive..." – 5-MeO-DMT account (Stan Grof)

"As I neared the warm glowing radiance ahead of me, I felt pure ecstasy. I was in the beginning of the light. I was part of the light...It was as if I had come home. I had come home to the beginning of not just me but the beginning of all eternity." – NDE account (via Kenneth Ring)

"I was absorbed into this light, and this light became the entirety of space around me until I was only this giant, radiant light-filled void. I was real and home again and bigger than a trillion of our suns." – Darkness retreat account (Lindsey Vona)

"The illumination grew brighter and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light. It is impossible to describe the experience accurately. I felt the point of consciousness that was myself growing wider surrounded by waves of light. It grew wider and wider, spreading outward while the body, normally the immediate object of its perception, appeared to have receded into the distance until I became entirely unconscious of it. I was now all consciousness without any outline, without any idea of corporeal appendage, without any feeling or sensation coming from the senses, immersed in a sea of light simultaneously conscious and aware at every point, spread out, as it were, in all directions without any barrier or material obstruction. I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined to a body, but instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exultation and happiness impossible to describe." – Account of Kundalini awakening (Gopi Krishna)

...all describe a sense of encountering a great light, a oneness with this light, a profound sense of ecstasy/bliss/love, a sense of infinity/eternity, and a sense of cosmic homecoming. Other very similar accounts crop up commonly among NDE and 5-MeO-DMT experiences, as well as OBE's, lucid dreams, psychedelics and spontaneous mystical experiences, and similar things have been described by meditators, yogi's and Taoists for a very long time. Intriguing how such different triggers can all seemingly lead to the same place.

I dig the whole vibe of going into darkness to find the light, this makes me very intrigued about experiencing a darkness retreat...  8)

Makes me curious as to whether there could possibly be a link between these experiences and that infamous pineal gland. The pineal gland, as well all know, is light sensitive and regulates our sleep/wake cycle through its production of melatonin in the absence of light. In most of our "normal" lives, the pineal gland does not experience prolonged darkness, lasting a week or more. So it seems feasible there is some kind of neurochemical changes that could be taking place.

Speculating further, the Taoists have a hypothesis, that in extended darkness, the pineal gland secretes melatonin, and once levels of melatonin cross a certain threshold, pinoline (endogenous MAOI) is produced, and once levels of this cross a certain threshold, then endogenous 5-MeO-DMT, and then DMT are produced. This is pure speculation of course, there is no evidence as yet to support this, but it makes for interesting pondering.

Interesting to note that according to some soon to be published 5-MeO-DMT brain imaging research mentioned in in Dr Geraldo Ruben Sandoval Isaac's book 'The God Molecule'..."upon neuroimaging a predominant increase in blood flow of the limbic system, medulla and pineal gland were noted" [under 5-MeO-DMT].

Anyway, the experiences described here or so incredibly similar to people's descriptions of 5-MeO-DMT experiences, I think this may be more than just mere coincidence, and it could be playing a role in these other endogenous experiences. Would be fascinating to have more replication of such darkness retreats, as well as some research into the brain waves and neurochemical/hormonal changes over the course of the far as I know there has been zero such research. Any thoughts peeps?
Hey peeps, some advice here I've compiled for anyone wanting to work with 5-MeO safely, with the intention of getting the most out of it. I'm certainly not advocating this approach as the only way, this is a personal path, and different strokes for different folks! I just figured some guidelines could minimise potential risks and be of value to 5-MeOnauts, particularly people who are new to the compound. These guidelines came about through exchanges with a number of seasoned explorers of 5-MeO space including James Oroc and Martin Ball, and the guidelines have been vetted and approved by admins of the 5-Hive forum, who really know their 5-MeO. I hope they prove helpful.

- Consume the 5-MeO in a safe and secure setting in quiet and comfortable surroundings, lying or comfortably reclining on a bed, mat or recliner chair, with all breakable or potentially dangerous objects removed from the vicinity. Make sure all potential sources of distraction or intrusion such as phones, animals or people coming in have been dealt with. The presence of a sober sitter would definitely be highly recommended if you are new to the compound.

- Be sober and free of intoxicants or medications. Cannabis is not contraindicated with 5-MeO, and may allow one to stay in the space for longer, but it certainly isn't necessary. One should not be on MAOI's, RIMA's or SSRI's at the time. Avoid alcohol. It is good to be well rested, well-nourished and well hydrated prior to a session, but to have an empty stomach. It is good to consume a light healthy meal 3-4 hours prior to the experience, but then refrain from eating. Drinking a good amount of water in the day prior is also recommended, but one can refrain from imbibing liquids 2 hours prior to ingesting the 5-MeO. One should be calm and centered with a mind as clear and uncluttered as possible going into the experience.

- Some people may find a preparatory session of yogic asanas and deep breathing in the form of yogic pranayama exercises may be advantageous in providing a state of calm relaxation going into the experience. This is well worth experimenting with, and may synergise positively with the experience and aid in both witnessing and integration of the experience. A session of yogic box breathing (breathe in for 8 seconds - hold for 8 seconds - breathe out for 8 seconds - hold for 8 seconds...and repeat) prior to one's experience may prove beneficial, and it may be used as a navigational aid later on in the experience. Alternate nostril breathing, known as Nadi shodhana pranayama, would be another great alternative or supplementary breathwork practice.

- If vaporising, a torch lighter and glass lollipop pipe make for a highly effective means of launching. One should apply the lighter to the bowl of the pipe containing the measured dosage and heat for 10 seconds or so, while observing the 5-MeO melting and turning to vapour. Prior to smoking, take a few deep breaths, and prior to taking the pipe, breathe out completely. Then with the pipe, take a long, slow, deep breath. Hold one's breathe as long as they can comfortably, set the pipe aside, and then lie down. One can count to 10 after lying down with their breathe held if they wish. If using the pipe repeatedly in a ceremonial context, it is important to be aware of potential 5-MeO residues in the pipe which may affect subsequent dosages.

- Stagger up one's dosage at 1/2mg at a time, to find one's individual release/OBE dose (this will vary widely, and this is definitely not a "one size fits all" vibe when it comes to dosage). Alternatively, start off with low sub-breakthrough doses and build up from there as one desires to gain a feel for 5-MeO and to allow for idiosyncratic variations in response to the substance, and being familiar with the substance at low doses should be of benefit when dosing higher and venturing into deeper experiential waters. More is not better here, and the minimal dose required for release will reduce white-outs and amnesia and allow for more recall of the experience, while minimising risks...worth remembering that 5-MeO is a far more potent drug than N,N-DMT and more care is required when dosing. One can either use a highly sensitive scale (which can be expensive), or acquire some milligram measuring scoops (much cheaper, just not as precise) for this purpose.

Advice on accurate dosing using milligram measuring scoops is provided here:

- Don't think, just be, just breathe. Don't try and analyse or understand the experience as it is occurring, just allow the experience to unfold and you can contemplate it later.

- Let yourself go, dissolve, surrender.

- Stay in the light as long as possible. Remain relaxed, focussed and symmetrical in the body.

- On returning to the body following the experience, avoid talking and remain still and silent, either lying down or in meditative posture. This will better allow one to integrate the experience.

- Some soft instrumental music may be advantageous for people coming back from a 5-MeO journey. It may also act to mask other sounds if partaking in an urban environment.

- If partaking in a ceremonial context with others and someone seems to be tensing up and having a hard time, some gentle soothing words of reassurance to relax and let go, or brief physical contact may prove helpful, along with some soothing music. If partaking in a ceremonial context with others, it would be recommended to keep such groups small, and only one person at a time should partake of the 5-MeO. If anyone appears to be having trouble breathing and looks like they may vomit, move the person onto their side in the recovery position, and vomiting will happen if it needs to. Generally if vomiting does occur, the experience will relax into the experience.

- Post experience, one may experience reactivations. These well reduce in frequency over time, and tend to occur during sleep or at times of deep relaxation. People may also experience reactivations during meditation or breathwork practice and when using psychedelics or cannabis. It is best to experience these reactivations with acceptance and a positive mindset. They will level off over time. Activities such as physical exercise, yoga, meditation, Tai chi, Qigong, dance, breathwork, floatation, shamanic drumming, time in nature and other forms of exertion and relaxation may help to ground this energy, while also keeping the flame of your experiential insights burning bright and aide with integration of the experience. Some people may find it valuable to connect with others who have been through the experience. There are a number of online communities and groups where such connection is possible, but the 5-Hive forum would come particularly recommended. others here have any other advice or suggestions they would consider important to add here? Suggestions welcomed! :)
An opportunity presented itself to partake of Bufo alvarius toad secretion, as we know, a rich source of 5-MeO-DMT, and I decided I wanted to experience this. This would be under the supervision of Mexican doctor with a great deal of experience administering toad secretion/5-MeO. Just the once, and for a full release dose, I was happy to experience this under the supervision of a doctor and someone with a great deal of experience in overseeing sessions.

So, my session...I found myself wandering through an industrial part of northeast London. I was excited and a little nervous. I had come down on the train to London the night before, and had been reading James Oroc's fascinating book Tryptamine Palace on the way down. In it, Oroc states that 5-MeO taken before another psychedelic can dramatically boost its effects...he also stated that it worked the other way around, with being on a psychedelic boosting the power of 5-MeO. Based on this, I decided to ingest a 10 microgram LSD blotter (these having been used for microdosing purposes) and two small dried Psilocybe cyanescens mushrooms. I'm not sure 5-MeO needs any augmentation in terms of power, but I didn't want to miss out on the opportunity of going deep!

I finally found two barge boats, on which people had gathered in preparation for the session. A small friendly group was in there, including the host and a good friend, and I felt comfortable on arrival. The other barge next to this one had been kitted out and made cosy for the sessions, which were conducted in a one-on-one context on a bunk in there. The session provider briefed us on how to smoke the vapour breathing out, and then inhaling the fumes gently from the glass lollipop pipe until he said, then putting a hand over one's mouth, and counting to 10 while lying down.

Everyone who went before me and came out seemed to be in a state of awe, with a sparkle in their eyes, one person had been in tears. My friend went before me, and she came out with a very glowing testimonial, an experience of pure love. She is an atheist and a highly rational person, but she said that experience had challenged her views to some degree...not that she was now a believer or anything...but the experience had certainly been very deep, moving and profound.

It was my turn, so I hopped on over to the other boat. I started to feel more nervous, which reached a crescendo with my heart racing before I smoked the vapour. The dosage was 100mg of dried Bufo secretion, roughly equivalent to 15mg of 5-MeO-DMT (give or take a few milligrams). The session provider and his assistant, a lovely girl, both made sure I was comfortable and we held hands and did a prayer before I smoked. Then the flame of a torch lighter was applied to the pipe for a few seconds, and I started to inhale. I made sure to do it slowly, being careful not to waste any vapour. When I was done inhaling, I placed my hands over my mouth as instructed, lay down in the bunk, and started to count to 10. I'm not sure what number I made it too, but I certainly didn't make 10. There was a dramatic break or shift in my awareness, and I lost all contact with the barge, with London, with my body and this reality...a total OBE. My entire being was enveloped in this vast realm of bright white/golden light fractals, which I was flying through. I know 5-MeO isn't considered very visual compared to DMT, and certainly DMT is more visually complex, but this was still a dramatically visionary experience. My sense of individual self, of my "Isness" was obliterated, but some kind of awareness remained, experiencing flying through this realm of light fractals in a state of pure oneness. I find the 5-MeO experience incredibly hard to describe in words. The experience is, or occurs in, a state so far beyond the realm of words, that it is really hard to communicate the state or its profundity in any tangible way. The state of consciousness I experienced felt very deep, profound and quite sacred. Sacred is not a word I'm prone to use, and I appreciate how subjective it is, but this experience felt profound in a way I simply cannot describe in words. I have dabbled previously with 5-MeO, but those experiences could not hold up the faintest candle to this experience, in terms of its depth and power. There was a bit of fear for some time, due to the sheer raw power of the experience. I would consider this more powerful than my DMT breakthrough the latter, there was still a sense of I experiencing and observing, even if I had lost contact with my body and environment...on the 5-MeO, even the act of observing had been lost in the mix.

I really can't say how long the experience lasted...linear time does not apply to that space. But it seemed like a decent amount of time. When I started to come back, I finally opened my eyes and looked at the skylight of the barge, and saw a tiny fly buzzing around up there, I knew I was back. I felt supremely relaxed once I became aware of my body again, and the post experience afterglow state was very warm and comforting. I was racked by full-body, teeth-chattering body tremors on re-entry. I smiled, sat up and caught the eyes of the session provider and his assistant and laughed, they smiled and nodded, and then I promptly burst into tears briefly. It is not like me to cry in the midst of or following psychedelic experiences, and I can't really explain why I did on this occasion, only that I was overwhelmed with the power, profundity and beauty of what I had just experienced. The guys hugged me, and I hugged them both back, and then joined the collective of people in the barge next door, still very awed about what I had just been through. Shortly after I left with my friend and went and had some nice food and chats. It was nice to reflect on the experience with a friend, even though we both really struggled to describe (let alone explain) what we had both just been through.

Later that night, I linked up with some friends to have a psychedelic session, and two hour long sessions in a floatation tank (my first time floating). We all dosed with a capsule of 4-AcO-DMT, and some of us nibbled a few Psilocybe cyanescens mushrooms on the side. The trip setting was a little strange, in terms of people vibes. One guy there was clearly there to get high on whatever was to hand, and chat and laugh...he had a really restless energy. Another guy was also restless, but going through some deep stuff. One of the other guys was on good form and wanting to chat, but getting distracted by these other two restless characters. My other friend in hindsight regrets taking mushrooms/4-AcO in that environment, he has been enjoying solo trips with mushrooms I have provided him with, for the purposes of therapy, and he feels he missed out on a therapy session by consuming the mushrooms in this setting. I had thought the setting would be much more calm and sedate then it turned out to be, I'd assumed we'd all be floating. I made the most of the opportunity, and had two hour long float sessions. I had one while coming up on my 4-AcO/mushroom mix. I took me around half the float session to really get comfortable, and when I had started to get comfortable, I had started to come up, with the darkness of the tank getting ever brighter with lights and colours, and the visionary spaces starting to open up. By the time I got out, I was feeling very calm and zen, and this affected the rest of my trip. While other peeps seemed quite restless, I felt very calm and serene, I was happy to sit down with legs crossed and eyes closed, chatting occasionally, more so as the night wore on, but happy to pay attention to what was unfolding in my inner space. One of the guys commented that I was a rock...I think partly I was in in a good space due to floating, but partly also due to the profound difference in experiential magnitude between a release dose of 5-MeO and the 4-AcO/mushrooms...the latter just felt so easy going and light in comparison!

It was really interesting, but as the night wore on, I noticed that I was increasingly accessing the state of light I experienced earlier in the day on the 5-MeO, and my trip seemed to be deepening at the same time, when otherwise I would have been expecting to be coming down! I had another float session, and got more out of this one...I was in the zone from the outset, and it was nice being able to pay attention to my inner state without the distractions of other people. I really enjoyed the experience of floating. When I stretched out I could look behind myself, and it felt a lot like how I imagine being weightless in space must feel like. I felt refreshed and serene on getting out. I would definitely be intrigued to combine floatation with psychedelic experiences in the future, and would be interested in longer float sessions too.

Finally, around 6 in the morning following a day of deep psychedelic consciousness exploration, it was finally bed time, and as I drop off to sleep on my friends couch, several times I find myself powerfully launching into the 5-MeO state!! At the time, this was fleetingly scary, as I felt my awareness dramatically shifting quite suddenly, although it was primarily really interesting, it never lasted long (seemed to occur on the boundary of waking and sleeping) but I have never experienced anything this vivid before in terms of psychedelic after effects! I have certainly experienced DMT and 5-MeO inspired dreams after having used both, but I've not had such vivid experiences of re-entering the 5-MeO state in partial waking consciousness, so long after the event.

I've heard that there can be 5-MeO reactivations for some time after one's initial experience, such as during meditation, following breathwork or when dreaming, and also that one can gain access to the 5-MeO state when using other psychedelics, which after my experiences doesn't come as much of a surprise.

I would definitely consider this experience with 5-MeO as one of my all-time peak life experiences (but also the hardest for me to explain), up there with my DMT breakthrough, my first time with iboga, and a few others. I would rate this experience as my most powerful. The release dose of experience of 5-MeO...going by my reading on these things...seemed to have more in common with a near death experience than a traditional psychedelic experience in some respects, and its power should in no way be underestimated...without a doubt this is some heavy duty, deep end stuff!! It should not be entered into lightly and it is certainly not a recreational substance at these dosages. I do however feel very lucky to have experienced's truly wondrous and amazing what a human being can experience.
Introductions/Newbies / Greetings explorers!
May 20, 2017, 12:38:39 PM
Hi All!

Bancopuma here...I'm a long term member of the DMT Nexus, and recently learned of this great forum through a good friend that helped set this place up. The Nexus is a great community I've learned a lot from and I've made a post there about this forum to invite Nexians to come on over. Given the rising interest in 5-MeO, and its potency and power, I thought the creation of a forum like this was very timely indeed and a very positive step forward. Extra important that high quality information and a supportive online community is out there connected to this substance. I also very much resonated with the stated mission aims of the 5 Hive team, to develop a really mature and comprehensive 5-MeO resource.

I'm a pretty well-travelled psychonaut, but this year I experienced two release doses of 5-MeO in the form of Bufo alvarius defensive secretion. These were very powerful and profound experiences, and I've not ever been so deeply affected by a psychedelic experience before, particularly with my last, more recent experience, which took some time to integrate. I hope to learn more about how to better prepare and integrate this experience, so I can bring back more experiential insight with me and make the most of the experience. I look forward to learning more and contributing to this community.

Great to be here! :)